Electronic Games

Question:
What is the ruling on playing or allowing one’s children to play the many electronic games that are widely available, such as those produced by companies like Sony and Nintendo, etc.?

Answer:

Praise be to Allaah and peace be upon the Messenger of Allaah.

The one who looks at these games will see that they are based on mental skills and individual reactions or decisions. These games are of various types, with many aspects. Some of them take the form of illusionary battles which train a person in what to do in similar circumstances [in real life]; some are based on being alert so as to save oneself from danger; fighting enemies and destroying targets; planning; having adventures; finding the way out of a labyrinth; escaping from wild beasts; racing cars, planes, etc.; overcoming obstacles; searching for treasure. Some games increase knowledge and enhance one’s interests, such as games that involve taking things apart and putting them back together, jigsaw puzzles, building things, colouring, and shading and lighting.

The shar'i ruling:

Islam does not forbid leisure or having fun in permissible ways. The basic rule concerning these games is that they are permissible so long as they do not get in the way of obligatory duties such as establishing prayer [i.e., praying properly and on time] and honouring one’s parents, and so long as they do not include anything that is haraam. There are, however, many haraam elements in these games, such as the following:

1. Games which depict wars between the people of this world (“good guys”) and people from the sky (“bad guys”), with all its implications of accusations against Allaah, may He be glorified, or the noble angels.

2. Games which involve sanctifying the cross or passing over or by it to gain strength, to bring one back to life or the give the player extra “lives” and so on. Also, games which are used for designing birthday cards as in Christian culture are also forbidden.

3. Games which approve of witchcraft/magic, and which glorify witches/magicians/sorcerers, etc.

4. Games which are based on hatred of Islam and Muslims, like the game in which a player gets 100 points if he hits Makkah, 50 points if he hits Baghdaad, and so on.

5. Games that glorify the kuffaar and show pride in belonging to them, like games in which if a player chooses an army belonging to a kaafir state he becomes strong, and if he chooses an army belonging to an Arab state he becomes weak. Also, games which teach a child to admire kaafir sports clubs and the names of kaafir players.

6. Games that include depictions of nudity, and some games that allow the winner to see a pornographic picture; games that corrupt morals, such as games where the idea is to run away with a girlfriend from the bad guys or a dragon.

7. Games based on ideas of gambling.

8. Music and other things that are known to be forbidden in Islam.

9. Physical harm, such as damage to the eyes and nervous system; harmful effects of game sounds on the ears. Modern studies have shown that these games may be addictive and harmful to the nervous system, as well as causing stress and nervous tension in children.

10. Making children get used to violence and criminality, and teaching them to take killing and murder lightly, as in the famous “Doom” game.

11. Corrupting children’s sense of reality by teaching them about a world of illusions and impossible things, such as coming back from the dead, supernatural powers that do not really exist, images of space aliens, and so on.

We have gone into details about some of the ideological dangers and things that are prohibited by Islam because many fathers and mothers do not pay attention to these things, and they bring these games for their children and let them play with them.

We should also point out that it is not permissible to compete for prizes in playing these electronic games, even if the game itself is permissible, because they are not a means of jihaad, and they do not help you develop strength for jihaad.

(al-Musaabaqaat wa Ahkaamuhaa fi’l-Sharee’ah al-Islaamiyyah by Dr, Sa’d al-Shathri).

Ten Useless Matters

by - Imam Ibn ul Qayyim al Jawziyyah

There are ten useless matters:

1. Knowledge that is not acted on
2. The deed that has neither sincerity nor is based on following the righteous examples of others
3. Money that is hoarded, as the owner neither enjoys it during this life nor obtains any reward for it in the Hereafter
4. The heart that is empty of love and longing for Allah, and of seeking closeness to Him
5. A body that does not obey and serve Allah
6. Loving Allah without following His orders or seeking His pleasure
7. Time that is not spent in expiating sins or seizing opportunities to do good
8. A mind that thinks about useless matters
9. Serving those who do not bring you close to Allah, nor benefit you in your life
10. Hoping and fearing whoever is under the authority of Allah and in His hand; while he cannot bring any benefit or harm to himself, nor death, nor life; nor can he resurrect himself.

However the greater of these matters are wasting the heart and wasting time. Wasting the heart is done by preferring this worldly life over the Hereafter, and wasting time is done by having incessant hope. Destruction occurs by following one’s desires and having incessant hope, while all goodness is found in following the right path and preparing oneself to meet Allah.

How strange it is that when a servant of Allah has a [worldly] problem, he seeks help of Allah, but he never asks Allah to cure his heart before it dies of ignorance, neglect, fulfilling one’s desires and being involved in innovations. Indeed, when the heart dies, he will never feel the significance or impact of his sins.

They said, “Glory be to You! We have no knowledge except what You have taught us.
You are the All-Knowing, the All-Wise." (Surat al-Baqara: 32)

What Can You Do In Ten Minutes?

By - Abdul Malik Al-Qasim

The Messenger of Allah, sallallahu `alayhi wa sallam, said, "The best actions are continuous ones even if little..." [Muslim] After I looked at my own state and the state of those who waste their time, I wanted to encourage our souls to obey and worship Allah `azza wa jall by compiling a list of some well-known actions that Allah `azza wa jall has honored us with and prepared a great reward for those who do them. This list is also a reminder of better utilizing our time and seizing the opportunity of every hour and making use of it. My goal in compiling the list is not to point out the actions as much as to show the necessity of organizing and planning and preserving one's time by investing it in something good.

First of all, let us talk about time, with which many are heedless and wasteful, and which importance only few recognize.

Time is like wealth, it requires our attention and care in both spending and managing. While it is possible to gather and store wealth, and even add to it, time, however, is in no way like that. For every minute that passes can never come back even if you were to spend all the wealth of this world.

So since time is preordained to be a specific period that can not be brought forward or delayed and since the value of it depends on what it is spent on, it is obligatory upon every human being to preserve time, be it little or long. One should use it in the best possible way and not be heedless about it.

In order to preserve one's time, one must reflect on how and where to spend it. The best way to spend time is in obeying Allah ta`ala. One will never regret time spent in such acts of obedience. The only regret would be that if one were not to take yet more provisions in terms of good actions. So set your goal, O brother or sister, make your intention sincere, beginning with a desire to preserve your time and beware of wasting any minute of it.

My noble brother and sister,

I selected the time span of ten minutes (for performing particular righteous actions listed in this book) due to ease of application, so that one starts with them until he or she engages in good all the time, by Allah's grace. In these actions there is conformity with the saying of the Messenger, sallallahu `alayhi wa sallam, "The most beloved action to Allah is the most continuous, even if little." [Muslim]

Imam an-Nawawi, may Allah have mercy on him, said in relation to this hadeeth, "In it (the above hadeeth) is an exhortation to perform deeds regularly and continuously, and [an explanation] that a small deed done regularly is better than a great one that is interrupted. It is because by continuously doing a little of such actions as, [one’s] obedience, remembrance, awareness of Allah, sincerity and dedication to the Creator, subhanahu wa ta`ala, the outcome accumulates and it is multiplied exceeding what is greater but interrupted."

The Messenger, sallalahu `alayhi wa sallam, spoke the truth. My dear brother or sister, I will give you an example of the blessing of utilizing ten minutes in righteousness. Glorifying Allah subanahu wa ta`ala by saying "Subhan Allah" a hundred times daily means that one will do so 36,500 times in a year. So take account of your soul, my brother or sister. You can only glorify Allah this much in a year if you are regular in performing tasbeeh and if you make good use of your time.

Similarly, if one reads the Qur'an for ten minutes regularly, one can finish reading it in full every two months. Is this how you do it? Ask yourself, do you complete recitation of the full Qur'an outside of Ramadan? And do not limit, my dear brother or sister, these special ten minutes, devoted to obedience, to be performed only once a day. Perhaps you will find the time after the morning prayer, or after the sunrise, or after the noon prayer, or before sleep.

Likewise, if one manages to memorize only a single verse from the Book of Allah, `azza wa jall, every day, he or she will complete memorization the complete Qur'an in only eight years.

Most of the actions mentioned are performed with the tongue, so one is able to gain rewards at all times and in all situations. So whoever wants to strive in obedience to Allah, doors of good are open and one can make one's days and indeed all of one's life like the ten minutes. Abu Bakra, radhiallahu anhu, related that a person said: "O Messenger of Allah, which people are the best?" He said, "Whose life is long and his actions good." He said, "And what people are the worst?" He said, "Whose life is long and his actions bad." [Muslim]

This is an opportunity for you, dear brother or sister. Ten minutes in which one can taste the sweetness of regularity of performing righteous actions and which can be a step towards managing one's time, until all of one's life becomes beneficial. Ten minutes that are in agreement with the saying of Allah `azza wa jall, "And I have not created the Jinn or humans except to worship Me." [adh-Dhaariyaat (51):56]

Ibn ul-Qayyim, may Allah have mercy on him, said: "In conclusion, the servant, when he turns away from Allah and becomes preoccupied with sins (in this world), he loses days of his true life (in the hereafter). He will see the consequence of losing them the Day he says, "He will say, 'Oh, I wish I had sent ahead [some good] for my life [i.e. true, everlasting life in the Hereafter].'" [al-Fajr (89):24]”

Some actions that can be done in ten minutes:

The forenoon prayer

Recitation of the Quran

Salawat on the Prophet, sallallahu `alayhi wa sallam

Praying Salat al-Janazah

Remembrance of Allah, `azza wa jall

Saying Subhan Allah, alhamdulillah and Laa ilaha ill Allah

Teaching children

Supplication

Taking account of oneself

Reading

Removal of others’ difficulties and fulfillment of their needs

Preserving ties of kinship

Listening to da`wah tapes

Visiting believers for Allah’s sake

Remembering Allah after the obligatory prayers

Making peace between people

Advising

Phoning relatives

Writing one’s will

Giving charity

Reading traditions of the Prophet, sallallahu `alayhi wa sallam

Contemplating

Mailing da`wah information

Feeding the poor

Praying Salat al-Istikharah

Taking care of orphans

Serving one’s family

Seeking knowledge

Ordering good

Making sajdah

Spreading Islamic knowledge

Calling to Allah

Giving Sadaqa jariyyah (charity that carries perpetual award)

Guiding and nurturing one’s children

Repeating after the mu’adhdhin

Performing the night prayer

Source : http://www.islaam.com

There Will Come Seven Hard Years

by Shaykh Muhammad Al-`Abdah

When an opportunity arises whereby the Call to Allah becomes an active process, wherein Callers may forge links with the people and guide them, why isn't such an opportunity exercised by those best capable of succeeding?

The story of Allah's Prophet Yusuf (peace be upon him) showed an out-standing far-sightedness when he wisely utilised the present period of prosperity to prepare for the coming period of austerity. He did not deceive himself or the people in thinking or promising that things were improving constantly with-out any setbacks.

Muslims believe that Allah does test the believers with infertile years of grimness so that they might emerge from such a period with more clarity and purity. The Muslims might also emerge with a better comprehension and an awareness that might make them more able to use every opportunity under every circumstance to take assured steps forward. We know what our enemies mischievously plot against us day and night, as well as those who actually harm and oppress Muslims. So when Allah takes those persons away, Muslims ought to take such an opportunity and multiply their efforts and solidify their positions.

The peace-treaty of al-Hudaybiyah was a golden opportunity which the Messenger of Allah best used. He agreed to Quraysh's conditions and the Muslims were subsequently able to deliver the Message of their Lord amongst the tribes unhindered. In a short period of time, the number of Muslims multiplied so that while the number of the companions who witnessed al-Hudaybiyah was 1,400, this total rose magnificently to 10,000 who witnessed the conquest of Makkah two years later. It was that victorious treaty of al-Hudaybiyah which Allah described in: 'Verily, [O Muhammad] We have laid open before you a manifest victory.' [Surah al-Fath 1] Indeed, it was a victory through the opportunity it gave for the Muslims to proclaim Da`wah leading to the people embracing Islam in droves.

Truly, the invitation to Islam in a calm atmosphere of freedom of speech and discussion, through the establishment of proof and evidence coupled with fine speech will undoubtedly have a great effect amongst people. This will occur as truth vis-a-vis falsehood has a distinctively innate strength. If the Da`wah was pleasantly carried out and the Caller possessed the relevant knowledge, was aware of Islam's general goals and was alert to his surroundings, the results will be pleasing by the will of Allah.

The constant wasting of opportunities through our simplicity of thinking will inevitably end in dismay and displeasure. Particularly if we believe that a period of calm will eternally last, and that things are heading in the direction of our choice. Occasionally, it is observed that our efforts and energies are dissipated in very pale and insignificant actions, and so the days and years pass by without the establishment of a satisfactory process to which our future generations can add and contribute to.

The Believer Follows -Imam Ibn Taymiyyah

The believer, who is (by definition) a follower of the Messengers, orders people to follow the orders of the messengers so that religion may be for Allah alone, [and he does] not [act] for his personal benefit.

When he orders someone in this way he (in fact) loves him and helps him, and is happy to see others doing the same.

When he does good to people, he does so only seeking the Face of Allah, the Most High, and knows that Allah bestowed favors upon him by making him a doer of good, and not a doer of evil. He therefore intends his every deed for Allah, because it is done by the grace of Allah.

This is mentioned in the Opening of the Book (al-Fatiha), about which we mentioned that the need of all of the creation for it is greater than their other needs.

This is why reciting it in every prayer, to the exception of any other soorah, was made obligatory upon them. Its like has not been revealed neither in the Tawrah, nor the Injeel, nor the Zaboor, nor the Qur'an. And in it is (the verse), "It is You we worship and You we ask for help." [al-Fatiha (1):5]

So the believer intends his deed for Allah, because he worships Him Alone. And he sees that his deeds are done by His grace, because he seeks help from Him Alone. So he does not seek from anyone who behaves well towards him either reward or thanks, because what he did for him, he did for Allah's sake. As the righteous said: "We feed you only for the countenance [i.e. approval] of Allah. We wish not from you reward or gratitude." [al-Insaan (76):9] So the believer does not consider what he did a favor, nor causes harm to him (by reminding him of what he did for him), for he knows that Allah is the Bestower of favors upon him, when He uses him in goodness. [He knows] that this is a favor from Allah to both him and that other person.

So the believer must thank Allah, when He eases him towards ease, and the other must also thank Allah, when He facilitates for him that someone brings to him what benefits him, from provision, or knowledge, or help, or something similar.

Superior Days For Righteous Deeds

Verily, the praise belongs to Allah, the Most High, and may the Blessings of Allah and Peace be upon His Prophet Muhammad and his family and companions, all of them. It is narrated from Ibn Abbaas (RAA) that the Prophet (PBUH) of said: "There are no days in which righteous deeds done in them are more beloved to Allah than these days, ie the ten days (of Zul-Hijjah). They said: O Messenger of Allah, not even Jihaad in the path of Allah? He said: Not even Jihaad in the Path of Allah, the Most High, except if a man goes out (for Jihaad) with his self and his wealth, then he doesn't return with anything from that."
(Al-Bukhaaree, Abu Daawood and others. The exact wording is that of Abu Daawood)

It is narrated from Ibn Umar that the Prophet Muhammad (Blessings of Allah and Peace be upon him) said:

"There aren't any days greater, nor any days in which deeds done in them are more beloved to Allah, the Most High, than these ten days (of Zul-Hijjah). So, increase in them the saying of Tahleel (La Ilaaha illa Allah), and Takbeer (Allah Akbar) and Tahmeed (al-Hamdu li-llah)" [Musnad Imaam Ahmad]

The Types of Deeds in These Ten Days:

First: The performance of Haj and Umrah, and these are the best of deeds that may be done. And what indicates their superiority are a number of Ahaadith, one of which is the saying of the Prophet (PBUH).

Performance of Umrah is an expiation of the sins committed between it and the previous Umrah, and the reward of the Haj which is accepted by Allah, the Most High, is nothing but Paradise. (Al-Bukhaaree and Muslim)

Second: Fasting during these days - as many of them as may be easy (for one to fast); especially the Day of Arafah. There is no doubt that the act of fasting is one of the best deeds, and it is from what Allah, the Most High, has chosen for himself, as in the Hadith Qudsee: Fasting is for Me, and it is I who give reward for it. Verily, someone gives up his sexual passion, his food and his drink for My sake..." (Al-Bukhaaree, Muslim, Maalik, at-Tirmidhee, Nasaa'ee and Ibn Maajah)

Also, from Abu Sa'eed al-Khudree who said that the Messenger of Allah said: No servant (of Allah, the Most High) fasts one day in the Path of Allah, except that Allah, the Most High, removes his face from the Fire because of it (the distance of travelling) seventy years. (Al-Bukhaaree and Muslim)

From Abu Qatadah that the Prophet said: Fasting the Day of Arafah will be credited with Allah by forgiving one's sins of the previous year and the following year. (Muslim)

Third: At-Takbeer (Allah Akbar) and adh-Dhikr (the remembrance of Allah through different words of praise and glorification) in these (ten) days, Allah said "And mention the name of Allah on the appointed days"(12:28).

This has been explained (by some) to mean the ten days (of Zul-Hijjah), and the scholars consider it desirable to increase adh-Dhikr in these days, based upon the hadith of Ibn Umar narrated by Ahmad, which contains the words:

... so increase in these days the Tahleel and Takbeer and Tahmeed...

It is reported about Ibn Umar and Abu Hurairah that: the two of them used to go out to the market place during the ten days (of Zul-Hijjah) saying: Allahu Akbar, causing the people also to say it. (Al-Bukhaaree)

Ishaaq narrates from the scholars of the Taabi'een that in these ten days they used to say:

Allahu Akbar, Allahu Akbar Laa Ilaaha illa 'llah Wa 'llahu Akbar, Allahu Akbar Wa li'llahi al-hamd.

It is a beloved act to raise the voice when saying the Takbeer in the markets, the houses, the streets, the Masjids and other places, because of the saying of Allah, the Most High, in Surah al-Hajj, verse 37: "... that you may magnify Allah for His Guidance to you"

The saying of Takbeer in congregation, ie everyone pronouncing the Takbeer with one voice, is not permissible since this has not been transmitted (to us) from the early generations of the Sahabah and those who followed their ways. Verily, the Sunnah is for everyone to say the Takbeer individually. And this is (generally) applicable to Dhikr and supplications, except if the person doesn't know what to say. In that case he may repeat after someone else until he learns (the words to be said). It is also permissible to make Dhikr with all the different wording of Takbeer and Tahmeed and Tasbeeh, and the rest of the Islamic legislated supplications (from the Qur'an and Sunnah).

Fourth: At-Tawbah (repentance) and abstaining from disobedience and all types of sins, since forgiveneand mercyare the results of deeds. Disobedience is the cause of being far away (from Allah, the Most High) and repulsion, while obedience is the cause of being near (to Allah, Most High) and His love. In the hadith of Abu Hurairah he said that the Prophet said: Verily Allah has a sense of Ghaira, and Allah's sense of ghaira is provoked when a person does that which Allah has prohibited. (Al-Bukhaaree and Muslim)

Fifth: Doing plenty of voluntary (nafl) righteous deeds of worship like Prayer, Charity, Jihaad, reading the Qur'an, Commanding what is Good and Forbidding what is Evil, and other such deeds.

Verily, these are amongst the deeds that are multiplied in these days. It is during these days that even deeds that are less preferred, are superior and more beloved to Allah than superior deeds done at other times. (These deeds are superior) even to al-Jihaad - which is one of the most superior of all deeds - except in the case of one whose horse is killed and his blood is spilled (loss of life in Jihaad).

Sixth: It is legislated in these days to make at-Takbeer al-Mutlaq at all times of night and day until the time of the Eid Prayer. Also, at-Takbeer al-Muqayyad is legislated, and it is done after the (five) obligatory prayers that are performed in congregation. This begins from Dawn (Fajr) on the Day of Arafah (the 9th of Zul-Hijjah) for those not performing Haj, and from Noon (Zhur) on the Day of Sacrifice (10th of Zul-Hijjah) for those performing Haj (pilgrims); and it continues until Asr prayer on the last day of the days of Tash-reeq (13th of Zul-Hijjah).

Seventh: The slaughtering of a sacrificial animal (Adhiyah) is also legislated for the Day of Sacrifice (10th) and the Days of Tashreeq (11th, 12th and 13th). This is the Sunnah of our father Ibraaheem - when Allah, the Most High, redeemed Ibraaheem's son by the great sacrifice (of an animal in his place). It is authentically reported that The Prophet Muhammad slaughtered (sacrificed) two horned rams, black and white in colour, and said Takbeer (Allahu Akbar), and placed his foot on their sides (while slaughtering them). (Al-Bukhaaree and Muslim)

Eighth: Offering animal as Udhyia It has been narrated from Umm Salamah (may Allah be pleased with her) that the Prophet said: If you see the Hilal (new moon) of Zul-Hijjah, and any one of you wants to make a sacrifice, then he should not cut (anything) from his hair and his nails. (Muslim and others) . And in one narration, he said: .Then he should not cut (anything) from his hair, nor from his nails, until he performs the sacrifice. Perhaps this is because of the similarity with the one who is bringing a sacrificial animal for slaughter (in Haj). As Allah, the Most High, said: And do not shave your heads until the Hady (sacrifice) reaches the place of sacrifice...

The apparent meaning of this prohibition is that it is particularly for the one whom the sacrifice is for, and does not include the wife or children, unless there is an individual sacrifice for one of them. There is no harm in washing the head, or scratching it, even if hairs may fall out.

Ninth: It is incumbent for the Muslim (who is not performing Haj) to make every effort to perform the Eid Prayer wherever it is performed, and to be present for the Khutbah and benefit.

He must know the wisdom behind the legislation of this Eid (celebration). It is a day of thankfulness and performing deeds of righteousness. So, he must not make it a day of wildness, pride and vanity. He should not make it a season for disobedience and increase in the forbidden things like music and singing, uncontrolled amusement, intoxicants and the like - those things which could cause the cancellation of the good deeds done in these days (of Zul-Hijjah).

Tenth: After what has been mentioned, it is fitting that every Muslim, male and female, take advantage of these days by obeying Allah, the Most High, remembering Him, thanking Him, fulfilling all the obligatory duties, and staying far away from the prohibited things. He must take full advantage of this season, and the open display of Allah's gifts, to attain the pleasure of his Lord.

Surely, Allah, the Most High, is the One Who grants success, and He is the Guide to the Straight Path. And may the blessings of Allah, the Most High, and peace be upon Muhammad and his family and companions!

Ghaira: A sense of honour and prestige, and the anger caused by its being violated.
At-Takbeer al-Mutlaq: the Takbeer (Allahu Akbar) which is unrestricted to specific times or any specific form.
At-Takbeer al-Muqayyad: The Takbeer which is done at a particular time and in a specific manner.

Shaykh Abdullah Ibn Abdur-Rahman al-Jibreen

10 Signs of Scrupulous Piety (al-Wara`) - Imam as-Samarqandi

The sign of scrupulous piety (al-wara`) is considering ten things mandatory upon oneself:

1. Guarding the tongue from backbiting due to the saying of the Most High: “Do not backbite one another.” [49:12]
2. Shunning suspicion due to the saying of the Most High: “Avoid much [negative] assumption. Indeed, some assumption is sin.” [49:12] And also due to the saying of the Messenger, sallallahu `alayhi wa sallam, “Avoid suspicion, for airing suspicion is the most lying form of speech.” [Musnad Ahmad]
3. Shunning mockery due to the saying of the Most High: “Let not a people ridicule another people; perhaps they may be better than them.” [49:11]
4. Lowering gaze from forbidden things due to the saying of the Most High: “Tell the believing men to lower their gaze.” [24:30]
5. Truthfulness of the tongue due to the saying of the Most High: “And when you speak, be just.” [6:152]
6. Recognizing the blessings of Allah the Most High upon oneself in order to avoid conceitedness due to the saying of the Most High: “Rather, Allah has conferred favor upon you that He has guided you to the faith, if you should be truthful.” [49:17]
7. Spending one’s wealth on good rather than bad things, due to the saying of the most High: “And those who, when they spend, do so not excessively or sparingly.” [25:67] Meaning, they do not spend on sinfulness and do not prevent obedience, “but are ever, between that, [justly] moderate.” [25:67]
8. Not seeking haughtiness and pride for oneself, due to the saying of the Most High: “That home of the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption.” [28:83]
9. Maintaining with care the five prayers on time, with proper bowing and prostration, due to the saying of the Most High: “Maintain with care the [obligatory] prayers and [in particular] the middle [`asr] prayer and stand before Allah, devoutly obedient.”
10. Steadfastness upon the way of Sunnah and Jama`ah, due to the saying of the Most High: “And, this is My Path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous.” [6:153]

[2:238]

The High Levels Of Those Who Strive to Meet Their Brothers' Needs

One of the greatest things that will relieve a person's distress on the Day of Resurrection is his efforts in this world to relieve the distress of those who are in distress, and to help those who are in need, and to make things easy for those who are in difficulty, and to overlook the mistakes of those who err. In Muslim it is narrated that Abu Hurayrah said: The Messenger of Allah (sallallahu `alayhi wa sallam) said:

"Whoever relieves a believer of distress in this world, Allah will relieve him of some of the distress of the Day of Resurrection. Whoever makes things easy for those who are in difficulty, Allah will make things easy for him in this world and in the next. Whoever conceals (the faults of) a Muslim in this world, Allah will conceal him (his faults) in this world and in the Hereafter. Allah will help the slave so long as the slave helps his brother." [Mishkaat al-Masaabeeh, 1/71, hadith no. 204.]

Bukhari narrated from 'Abdullah ibn 'Umar that the Messenger of Allah (sallallahu `alayhi wa sallam) said:

"The Muslim is the brother of his fellow-Muslim; he should not mistreat him or let him down. Whoever meets the needs of his brother, Allah will meet his needs, and whoever relieves a Muslim of some distress, Allah will relieve him of some of the distress of the Day of Resurrection. Whoever conceals (the faults of) a Muslim, Allah will conceal him (his faults) in this world and the next." [Bukhari: Kitaab al-Mazaalim, Baab laa Yazlim al-Muslim al-Muslim, Fath al-Baari, 5/97.]

"Whoever helps his brother in secret, Allah will help him in this world and the next." [Silsilat al-Ahaadeeth as-Saheehah, 3/218, hadith no. 1217.]

Faculties of Islam: The orphans

Allah Almighty urges the prophet Muhammad peace be upon him to take care of the orphan:

“Therefore, treat not the orphan with oppression”

(The Noble Qur’an 93:9(.

It is not only ordained to take care of the orphan but also to treat him/her kindly and affectionately. This attitude is very lucrative before Allah Almighty for the person will gain the mercy and the reward from the Lord of the world. This is considered as the path of the righteousness in the Noble Qur'an.

“It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allâh, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allâh, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masâkin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salât (Iqâmat-as-Salât), and gives the Zakât, and who fulfill their covenant when they make it, and who are As-Sâbirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al­Muttaqûn (pious)”
(The Noble Qur’an 2:177).