Your Questions Answered
Queries
(Answered under the supervision of the Editor)
Fighting Hopelessness
Question: My problem is that I feel hopeless all the time not just because I think too much but because whatever happens to me is against my will. It is okay if it happens once or twice but it seems to happen chronically. My second problem is that I am not good in communication also. I want to become assertive but I think my fate doesn’t help me with this as well? Please advise.
Answer: As long as the wheel of life is destined to move on, problems and difficulties will keep popping up. The Almighty has sent us in this world in order to test and try us. The nature of the trial of life varies from person to person. Some people are placed in difficult times and some in prosperity according to the just and wise scheme of the Almighty. The underlying objective, however, remains to test which one of them is good in deeds. A study of human life reveals that the first form of trial is rather common because it demarcates an evident line between the good and the bad. Whenever Allah alludes to the trial of life, He places more importance on this form of trial. Thus, He has explicated:
And surely we shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast. (2:155)
So, the befitting attitude is to submit to the scheme of Allah because it will lead us to Paradise. The benefit we shall reap in this world because of this submission, is to be contented and satisfied. Try as hard as we may, we cannot undo whatever Allah has willed for us. However, if we learn to see our happiness in the failures that He has willed for us, it will not only earn us entitlement to Paradise but also give us a contented heart.
The second question must also be understood in the perspective of the explanation delineated above. Allah has created people of varying skills and capabilities. Some people are awarded the ability of articulation as good as to become immortal orators and some are deprived of the very ability of speaking. While the former person is supposed to prostrate himself in gratitude, the latter is required to prostrate in submission to God’s will. I think it is rather difficult to be a good Muslim when you are blessed by God-gifted talents and skills. Our misery and deprivation remind us of Allah and help us to draw closer to Him. So the deficiency that you have related to me is not to be feared. Moses (sws), the great Prophet of Allah, had problems with communicating the message of Allah to the people. What he did was that he prayed very sincerely to the Lord to compensate it. I have quoted below the prayer for you to recite in order to invoke the mercy of Allah to help you be assertive.
O Lord, relieve my mind, and ease my task for me and loose the knot from my tongue that they may understand my speech. (20:25-8)
(Jhangeer Hanif)
Teasing and Bad Luck
Question: I feel some doubts arising in my mind. May be you can clear them up by answering the following questions: i. Whenever anyone says anything that teases me, I feel like replying to him on the spot so that he realizes that he has teased the wrong person. Unfortunately when I don’t do so, this incident remains in my mind for a long period of time and depresses me. Why is that so?, ii. I want to get famous. But my luck would not favour me.
Answer: I am afraid I do not think that this type of reaction is solely specific to you. It is an ailment from which the majority of us suffers. Nevertheless, we must strive our utmost to overcome this ailment. As your very words ‘he realizes he has teased the wrong person’ suggest, it is actually our wounded ego that causes us to react: we do not want to look small; hate to be defeated virtually in any arena; wish to always stand one step up over the rest and despise to see anything happen against our taste or liking. In a nutshell, we yearn that nothing should ever go beyond the well-demarcated circle of our wishes and preferences.
However, a close perusal of interpersonal relations and behavioral studies shows that humans, collectively as well as individually, are bound to unexpectedly face unbecoming attitudes from their relations, friends and other fellows. The reason being every person has a different temperament and it is a fact that the habit of losing temper can never be obliterated no matter how hard we try though the extent and intensity of losing temper can be kept to the minimal. Thus, it is useless to think that we will ever be able to obviate completely the possibility of losing temper. However, it is very desirable that we learn how to hold back when we happen to be fuming with rage. The soothing reality that should help us hold our temper and forgive the offender is that whatever agony that we have to suffer is sure to bring us reward in the Hereafter. The Holy Prophet (sws) is reported to have said:
No fatigue, nor disease, nor sorrow, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn but Allah expiates some of his sins for that. (Bukhari: No, 5210)
In another Hadith, the Prophet (sws) is reported to have said that brave is indeed the person who holds back when offended. The Prophet Jesus (sws) has explicated the same trait in the sublime words that follow:
But whosoever shall slap you on your right cheek, turn to him the other also. And if any man will sue you at the law, and take away your coat, let him have your cloak also. And whosoever shall compel you to go a mile, go with him twain. (Mathew, 5:39-41)
He (sws) then explained that it is only befitting for a believer to forgive his offenders than to avenge his sufferings:
But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. (Mathew, 5:44)
The reason he (sws) offers for treating the enemies well is very thought provoking: if you love those who love you back, then there is nothing outstanding within your persona. It is only when they hate you that you pray for them and always wish good for them.
For if you love them which love you, what reward have you? Do not even the publicans the same? And if you salute your brethren only, what do you do more than others? Do not even the publicans so? Be you therefore perfect, even as your Father which is in heaven is perfect. (Mathew, 5:46-8)
So when you feel depressed that you have not responded to the ill treatment of some other person, you should convince yourself that holding back and forgiving others are indeed the virtues that great Prophets of Allah have exhorted us to imbibe and practice. In addition, always keep in mind that these virtues will bring you everlasting reward in the Hereafter. I know this is a hard task. One is bound to err many times before one learns how to behave properly. But I assure you that every step, that you take to get over with this ailment, will bring you closer to Allah; and He will definitely help you stand upright. It only demands determination and commitment from your side to adhere to the virtues of forgiveness and excuse.
As far as your second question is concerned, I see nothing wrong with your aspirations to get famous in this world. However, the way you are taking it on your soul does sound a warning to me as your well-wisher. This will surely get you down and may well turn you into a worthless broken species if, God forbid, you fail drastically to achieve what you have undertaken to. Did it ever occur to you that you perhaps have not specified a good goal for your efforts to be targeted at? I mean there is some better goal I can assure you that you will definitely hit even when your efforts are proved fruitless in this world. We have no control or authority to alter the game of life in the present world: we are bound with many different restrictions that we sometimes cannot go forward one step when we exhaust all our energy. I fully concede that everyone who invests his best efforts eventually comes to reap the benefits as well in this very world. But then odds are enough that this may not be the case with every single human being. This is how the world has been designed. Only one person can be the president of Pakistan though there may be more than one who is eligible enough to assume the seat. I do not deny that a person can be famous through one hundred thousands means nor do I wish to demoralize you. However, the stark reality to which I wish to allude is that ‘what if you fail?’ This uncertainty exhibits that this field is not worth spending energies and time. The Holy Qur’an has provided us with an alternative arena. And I tell you that you will never fail once you sincerely set out in this arena to lead a life portrayed by the Book of Allah.
(Jhangeer Hanif)
Disobeying the Husband for Da‘wah Work
Question: If a husband allows his wife to go out for work and for entertainment but shows displeasure and annoyance when she leaves home for Da‘wah (Islamic propagation) work and other Islamic work like learning and teaching Islam, and if the wife disobeys him and leaves even if he shows disagreement—thinking obviously that he is being unfair, will Allah be displeased with her?
Answer: I fully concede that this decision of the husband is undoubtedly unfair. He ought not to stop his wife from engaging in religious as well as other healthy activities that she wishes to. That is how the life of a couple becomes peaceful and comfortable.
However, the question arises what should be done when he hampers any activity that his wife wants to undertake. It will definitely depend upon what the wife has been stopped from doing. If she is obstructed from carrying out her primary religious responsibilities like saying the obligatory prayer, fasting or in any case from professing faith in Allah, she should not follow her husband no matter what. But if she is impeded not to undertake Da‘wah work, I am afraid she should not resist the decision of her husband since Allah has not obligated her to do Da‘wah work beyond the circle of her close relations and friends that she usually meets in her daily life. This does not mean that she should give up the effort to convince her husband regarding the importance of learning and teaching Islam. She should positively continue her struggle to intellectually convince her husband and persuade him to allow her to do what she so much wishes to. She, however, should not rebel against the decisions of her husband. I would like her to know that her reward with the Lord will still be secured if she accepts the decisions and compromises with her circumstances because every sincere intention brings reward to the believer.
(Jhangeer Hanif)
More Reward for Prayers in Certain Mosques
Question: I was recently told by someone that some authentic Hadith says reward for one prayer in al-Masjid al-Haram equals to 100,000 prayers in any other mosque and for one prayer in al-Masjid al-Nabawi (Medina) equals to 1000 prayers else where, and one prayer in al-Masjid al-Aqsa (Jerusalem) equals to 500 prayers. Whether the numbers are correct or not, and with no disrespect to these holy places, I have trouble understanding the fairness of this rule. Even if they wanted to, it is practically impossible for all Muslims in the world to live at these holy places even if these countries allow such open residence which they clearly do not. Furthermore, if miraculously everyone does end up living there, it is beyond the capacity of these mosques to hold all the Muslims. So my question is: Would it not place someone at such a disadvantage/advantage by sheer geography of where they are living or where they happen to be born? Is there any such Hadith? Do we have knowledge of what the context of this Hadith is?
Answer: Primarily, you have raised one question regarding the Hadith: How can it be that Allah makes reward contingent on ‘something’ that all the Muslims would not be able to benefit from because of some limitations concerning their own selves or the holy places they are to visit? You are right. A believer should not be deprived of the reward merely because of some geographic placement. This is exactly where our religion stands. However, it does not mean that Allah should not give more importance to some places. I dare say that your question may well be raised with more vigor on the pilgrimage (Hajj) to the House of Lord. It is Allah who gives wealth to some and He, it is, who chooses for some to live in penury. Should a destitute believer be deprived of the reward that a rich person is going to earn with utmost facility and comfort because of God given riches? Would that be justified regarding as important a thing as one of the five pillars of Islam? Of course not. Thus, those who are not able to visit the House of the Lord, for some reasons, will have the same reward if they would truly cherish the wish in their hearts to visit the al-Ka‘bah. This is what exactly the case is with the three mosques. They have been given a prominent position and rank among other mosques of the world. Those who wish to pay a visit to these mosques and offer prayers therein but are deterred because of some reasons will have the same reward as those who will conveniently execute the business. Viewed in this perspective, this special rank allotted to these mosques will not be misconstrued for injustice.
Yes, there is indeed a verbatim Hadith reported in Sunnan Bin Majah (No. 1403) as you referred to in your question. There are also many similar A%hadithin which the Prophet (sws) has asked the believers not to travel but to the three mosques only.
Do not prepare yourself for a journey to any mosque [with the intention to earn special reward of prayers] but the three mosques al-Masjid al-Haram, al-Masjid al-Aqsa, and my mosque. (Bukhari: No. 1115)
In another Hadith, the Prophet (sws) is reported to have said:
One prayer in my mosque is better than one thousand prayers in any other mosque excepting al-Masjid al-Haram. (Bukhari: No. 1116)
To my mind, it is indeed a manifestation of Allah’s mercy that His Prophet (sws) gave special reverence to these mosques so that His servants may earn a manifold reward: both who can afford a trip to these mosques and who simply cannot but they wish to.
(Jhangeer Hanif)
Dangerous Islamic Websites
Question: A friend of mine who is interested in Islam a lot has warned me that the Islamic websites on the Internet and all these imams are fake and that they do not really provide the right information for the Muslims. Now, I do not know if this is the truth as I have been to many websites and checked that they are ‘safe’ but I would like your opinion on this situation and what you think is the safe way for the Muslims to seek information fast from someone they know that they can trust?
Answer: I am afraid I cannot forward you any criterion to judge whether someone you intend to seek information from is trustworthy or not. It is simply not possible being a human being. However, Allah has blessed you with some of His favours which can be very helpful in this regard though they too are not error free. You have a common sense and a basic idea regarding what is good and what is evil; Allah has also blessed you with a reasoning faculty. You can easily judge what is being presented to you as right or wrong. You must place credence to only that thing which appeals to your sense and reason and discard everything else. Using these two items, the reasoning faculty and the innate sense of morality, you will be able to judge what has been presented before you though you cannot humanly judge the person(s) presenting it.
What needs to be appreciated is the fact that Islam is based on certain established facts that are so pronounced that there is virtually no difference regarding them among the Muslims. For instances, God is one, the Last Day of Judgment is definite to come, there are five obligatory prayers, we are supposed to fast during the month of Ramadan et cetera. Obviously, no individual can change our point of view regarding these facts. However, there are certain areas where prudence needs to be exercised. It is here I will ask you to use your reasoning faculty and sense of morality to judge whatever is being offered to you on the net. You should not be worried and as a result, let go of visiting Muslim websites. I would rather encourage you to explore new sites and be acquainted with new ideas because it is only through learning ideas that our opinions become refined and more convincing.
(Jhangeer Hanif)
Are Wives Slaves of their Husbands?
Question: I understand that in Islam women are given much importance but some verses say that women are for the service of men as they are called Khatin for giving birth and some times they are totally under men as men have got the power of divorce etc. So I want to ask whether women are servants of men as some preachers say and for this reason men of our society also think so?
Answer: I am afraid it is utter fallacy to think that wives are servants of their husbands. According to Islam, as human beings, women are neither inferior nor superior to men. The Holy Qur’an sees both on equal grounds though it fully recognizes the psychological and biological differences. This is a reality that every sensible person has to appreciate. A country or a nation may clamorously proclaim that it has given equal rights/responsibilities to men and women within their borders. However, the reality is that nature automatically defines different spheres for both sexes to work in. If you were to visit a European country, you would seldom see a lady working as a truck driver. The reason is that women usually lack the vigor and strength that men have. Similarly, wherever you go, you will find that infants are preferably given in the guardianship of ladies. This does not show that either sex has fallen inferior to the other. It is just a demonstration of what their innate traits and abilities are. Keeping such biological and psychological differences in perspective, Islam has assigned the duty to earn livelihood to men and bearing children and suckling them to women. For this very reason also, the Almighty has deputed husbands as head of their families and have only given them the right to divorce. As far as the reward of the Hereafter is concerned, there is no difference between the two. The Holy Qur’an places men and women in immediate comparison and then announces the sublime reward of the Hereafter:
Behold, men who surrender to Allah, and women who surrender, and men who believe and women who believe, and men who obey and women who obey, and men who speak the truth, and women who speak the truth, and men who persevere [in righteousness] and women who persevere, and men who are humble and women who are humble, and men who give alms and men who give alms, and men who fast, and women who fast, and men who guard their modesty and women who guard [their modesty], and men who remember Allah much and women who remember. Allah has prepared for them forgiveness and a vast reward. (33:35)
(Jhangeer Hanif)
Ninety-nine Names of Allah
Question: I am aware that as far as the ninety-nine (99) names of Allah are concerned, there are only around thirty five (35) or forty (40) that we know through the Holy Qur’an and the A%hadith. The rest we have derived. What I want to know is whether inferring the name of Allah in this way is okay. And also attributing names like Adarr (One who harms) just does not seem right because if any bad thing happens to us that is either a test or the result of our own wrong doings. What are the arguments for such a derivation? Secondly, what do you think about the Hadith in which the Holy Prophet (sws) mentions that those who memorize ninety nine (99) names of Allah will go to Paradise? How can this Hadith be the basis for going ahead and associating names with Allah?
Answer: The Holy Qur’an tells us that every good attribute that we may think of originally belongs to Allah. To quote some verses:
The fairest names are Allah’s. (7:180)
His are the most beautiful names. (17:110)
Allah! There is no God but Him. His are the most beautiful names. (20:8)
Therefore, every good name that springs to our mind actually belongs to Allah because He is absolute good. The fact we must keep in mind is that while the Holy Qur’an asserts that all beautiful names are Allah’s, nowhere does it claim that it has imparted to mankind an exhaustive list of His names. I therefore see nothing wrong with inferring good names of Allah from the Holy Qur’an as well as from the Hadith literature. Care however must be exercised that we do not ascribe to Him any name which in reality is not good.
I agree with you that we must avoid deriving such names as Adarr. We however can explain this name that although Allah does not cause harm to anyone in the minutest sense, He, it is, who allows bad things happen to someone, as per the divine law that He has established, sometimes through natural phenomena and sometimes through human beings themselves.
The Hadith regarding memorizing the ninety-nine names of Allah has been reported in many great works of A%hadithnamely Sahih Bukhari, Sunan Tirmadhi, Sahih Muslim and Musnad Ahmad. I quote here one from Sahih Muslim:
Abu Hurayrahnarrates: There are ninety-nine names of Allah, whoever commits them to memory would go to Paradise. Verily, Allah is odd [Allah is one and it is an odd number] and He loves odd numbers. (Muslim, No. 4835)
This Hadith actually conveys to us that anyone who really believes in these ninety-nine attributes of Allah and always remembers them truly will be compelled to live a good life avoiding all the unseemly acts that may emanate from him in case He forgets the Lord. Thus, he, by remembering His Lord with all His attributes, will become entitled to enter Paradise because of the God-fearing life he leads in this world.
As for you question how this Hadith could have been a source for deriving ninety-nine names of Allah, I would like to say since this Hadith mentioned the figure ninety-nine, many people set about collecting and identifying the intended names. Thus, they ended up making a list that we have today with us. I personally feel that these A%hadith only attempted to convey that there are innumerable good names of Allah. They did not intend to fix a number. The Holy Qur’an also supports this viewpoint since it mentions that all good names are Allah’s.
(Jhangeer Hanif)
Difference between Divine Reminders and Divine Wrath
Question: Could you comment on the following verse and its exposition? I was always of the opinion that divine wrath was inflicted on the unjust and the disbelievers and that a Rasul’s (Messenger) presence and teaching is a pre-requisite. Actually this emerges from a debate on attributing present Muslim ills on divine wrath or to socio-economic factors. The verse is:
And fear chastisement which cannot fall exclusively on those of you who do wrong, and know that Allah is severe in punishment. (8:25)
Answer: You have rightly said that divine wrath only befalls disbelievers after the truth has been unveiled to them in its ultimate form by a special representative, called a Rasul of Allah. Because the disbelievers deny the message of their Rasul in spite of being literally convinced about its veracity, their matter is decided in this very world and is not deferred to the Hereafter. Once decided, they are wiped out from the face of this earth and find no further chance to repent or mend their ways. This is what is specific to the era of a Rasul and this punishment is what should be taken as divine wrath.
In contrast to this, there is another type of punishment that also befalls wrongdoers in a period devoid of a Rasul. This may be more appropriately termed as ‘Divine Reminder’. Allah does not leave the wrongdoers unchecked even when there is no Messenger among them. Although in this case, no court of justice is established in this world, divine reminders do descend upon the wrong doers, all the way through, to make them mend their ways. With every misfortune that strikes them, they still have a chance to repent and change the course of their lives. Those who take heed and thereby surrender are forgiven. The Holy Qur’an reads:
Whatever of misfortune strikes you, it is what your right hands have earned and He forgives many. (42:30)
The verse that you have quoted actually alludes to the stark reality that an individual is indeed part of a collectivity. He has many people around him for whom he should not play the role of just a spectator. He has been obligated to not only follow the right path himself but also guide and exhort others to the same. After professing faith and carrying out righteous deeds, he is further required to show the right path to others; to enjoin what is good and to forbid what is wrong.
Believing men and believing women are friends to each other. They enjoin what is good and forbid what is wrong. (9:71)
Thus, ‘enjoining what is good and forbidding what is wrong’ is our duty that we are obligated to perform in the circle of our friends and relations. The context of the verse quoted by you shows that a warning is sounded to the ‘righteous’ who wish to sit within their cocoons and, fearing that their friends and relations might get angry, would not ask them to give up their ill ways. Since they have taken up a wrong attitude, the divine reminders will not leave them unharmed once they descend upon the wrong doers. Not only do the wrong doers need to change their ways, the apparently righteous should also mend their ways. If they won’t, they had better be prepared for the punishment that would not differentiate between those who do wrong and those who remain unconcerned regarding violation of Allah’s commandments. This is what, I believe, is the purport of the verse.
(Jhangeer Hanif)
Is Drinking and Serving Alcohol Equally Sinful?
Question: I have a question regarding drinking alcohol. Is it not allowed in Islam to sit and serve in company of the people who are drinking alcohol even when you are not drinking yourself? This situation is faced by many of the Muslims living abroad in non-Islamic countries.
Answer: We must know that Islam sees a crime and support in carrying out the crime as equal. There is virtually no difference if you drink or if you only serve to your friend to drink. To my mind, the latter crime is more heinous and despicable since it sets the other person at ease and makes him comfortable with his crime. It is for this reason that the Holy Qur’an has warned us not to help each other with evil but what is good and righteous.
Cooperate with each other in matters of piety and obedience; and do not cooperate with others in matters of sin and transgression. (5: 2)
However, there are two aspects to the question that you have put forth. In the first instance, a person may be doing what you have mentioned of his own accord. And in the second, he may have been placed in such a situation out of compelling circumstances. Although in both cases, it is not desirable to extend your help in any manner, it is hoped that the Ever Merciful Creator will surely make allowances for the person related to the second category. He should keep praying to the Lord to help him and provide him with an alternative. This prayer and his consciousness of evil will help retain his faith and also the wish to tread the right path.
(Jhangeer Hanif)