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Mizaan- Javed Ahmad Ghamidi
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The Social Shariah,
Part- 46
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All praise is due to Almighty Allah,
And may the peace and blessings of
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Almighty Allah be upon his trustworthy
Prophet Muhammad (pbuh),
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I seek refuge with Allah from the
accursed Satan,
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In the name of Allah,
most gracious and merciful.
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Ladies and Gentlemen, In 'Mizaan', Part 2,
we are discussing Social Shariah.
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This is the second part
of this series.
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This matter is clear from every
aspect that,
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the Shariah of Islam has established
marriage as the foundation of society.
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As a result of this, the most significant,
valuable and divine relationship on earth
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is the relationship of parents.
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How we should behave with our parents,
ethically speaking,
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has already been discussed in the chapter
on morality.
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Here, certain legal aspects of this will
be understood.
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I have made the 14th and 15th verse of
Surah Luqmaan as the introduction
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to this topic. Surah Luqmaan is
the Quran's 31st Surah.
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Wa wassainal insaana bi waalidaihi
hamalat hu ummuhoo wahnan ‘alaa
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wahninw wa fisaaluhoo fee ‘aamaini
anishkur lee wa liwaalidaika
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ilaiyal maseer Wa in jaahadaaka ‘alaaa an
tushrika bee maa laisa laka bihee ‘ilmun
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falaa tuti’humaa wa saahib humaa
fid dunyaa ma’roofanw
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wattabi’ sabeela man anaaba ilayy;
summa ilaiya marji’ukum fa unabbi’ukum
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bimaa kuntum ta’maloon.
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It has been translated as:
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And We enjoined man to show
kindness to his parents,
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with much pain his mother bears him
and he is not weaned before
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he is two years of age. We advised him,
be grateful to Me and to your parents.
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To Me shall all things return.
But if they press you to serve besides Me,
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that of which you have no knowledge,
do not obey them.
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Remain kind to them in this world,
and turn to Me with all devotion.
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To Me you shall all return, and I will
declare to you everything you have done.
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I have written that all divine
revelations instruct man to show kindness
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to their parents.
i.e., In Islam, being kind to parents
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has always been the utmost standard
of ethical behavior.
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No one should be worshiped besides Allah,
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and parents should be treated with
kindness.
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These are the most important commands
in the religion of Islam.
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Therefore, all messengers have
instructed the same.
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All divine scriptures have also
emphasized it.
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All divine scriptures instruct man to
show kindness to the parents.
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Various verses of the Qur’ān also
direct the believers,
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to be kind to their parents.
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In the 23rd and 24th verse of the
Surah Bani Israel,
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the 8th verse of
Surah Ankabut,
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and the 15th verse of Surah Ahqaf,
this topic is stated in these verses
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by using the same terms
approximately speaking.
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The verse which i have used as the
introduction to the topic of
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directives relating to parents,
that verse is the 14th and
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15th verse of Surah Luqman.
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These verses have also more or less
emphasized the same thing in similar words
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The above quoted verses however
specifically determine the limits of
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good behavior with the parents.
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i.e., as long as the ethical instruction
was in consideration.
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a man was enjoined
to show kindness to his parents,
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show kindness to your parents,
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and in order to show kindness,
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a man is made aware of what is the role
of parents in his upbringing,
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what hardships they go through.
And as a child, if you indeed have some
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humanity, what should be your
behavior towards your parents.
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With respect to ethics,
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like I said, this topic has been discussed
in Surah Bani Israil, Surah Ankabut
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and Surah Ahqaf.
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All of these verses, from an ethical
point of view, have stated the importance
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of this, and narrate Almighty Allah's
instructions, warn people,
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and raise awareness among them.
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And the importance of showing
kindness,
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to parents which is present in
human nature has been mentioned,
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and we are also being reminded of it.
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In the verses of Surah luqman,
some limitations have been appointed,
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and this is the difference on the
basis of which I have selected these
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verses for this discussion.
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i.e., in case of morality,
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only principles will be under discussion,
and in case of laws, the limitations,
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warnings, and terms and conditions
are discussed.
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This difference should be considered
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i.e., one being a law which can be passed
on state level,
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that has its own limitations,
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but when Almighty Allah states that
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something is shariah and the other
is hikmah.
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I have mentioned it earlier and explained
with evidences that the whole content
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of Islam, everything included in this
religion has been divided into two parts,
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Hikmah which means faith and virtues,
that is the true religion,
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and Al-Kitaab i.e., upon which laws
are based.
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So, what is the thing that
sets law apart?
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The answer is that law is
based on ethical values but
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what law does is that it confines it.
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Let's understand this by using
an example.
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The Quran has mentioned it in many
instances that adultery is a great sin.
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People are told 'la taqrabuz-zina',
do not even go close to it.
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This is a moral instruction,
a fundamental principle,
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it is the foundation that withstands
the religion of Islam.
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But when Quran states in Surah Nur
that the sinner will be punished
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for his acts in a certain way,
or be dealt with in a particular manner,
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it will be a part of the law or shariah.
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I have contemplated this difference
in the entire book,
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that what things should
be discussed under the rubric of ethics,
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and they have been discussed under
the same.
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Therefore, showing kindness to parents
has also been discussed,
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in terms of moral values in that part.
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Here, some of its limitations are
discussed,
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and that is the reason i haven't
spoken about it under that topic,
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I have included it here,
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i.e., in the series of law, which is in
Al-Kitaab.
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This has been mentioned in the second
part of Mizaan, which is social shariah,
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for which I was giving this
explanation.
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The above quoted verses however
specifically determine the limits of
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good behavior with the parents.
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The details of this directive as stated
in these verses are:
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i.e., the verses mentioned above from
Surah Luqman, the 14th and 15th verse,
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their translation has already
been mentioned,
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the limitations which has been fixed
in those verses,
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now I'm going to discuss them
in the manner of laws.
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The details of this directive as stated
in these verses are:
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1. It is the parents who bring into
existence a new life and
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become the means to nourish it.
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It is an indisputable fact.
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No doubt, the care and affection
of the father is quite a lot,
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however the hardships a mother
encounters in bringing up the child
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starting from her pregnancy,
to childbirth and then breast-feeding
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the child are unmatched and
no child can repay her
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for this great service.
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i.e., in these three stages,
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from pregnancy to childbirth,
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a mother braves through a life & death
kind of a situation,
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and then for two or more years she
breast feeds the child,
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and even after that she plays a
significant role in nurturing the child.
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It is the parents who bring into
existence a new life and
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become the means to nourish it.
No doubt, the care and affection
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of the father is quite a lot,
however the hardships a mother encounters
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in bringing up the child starting from her
pregnancy, to childbirth and
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then breast-feeding the child are
unmatched and no child can repay her
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for this great service.
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If a person is courteous, and he hasn't
contaminated his natural disposition,
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he has not changed for the worse,
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he has not detached himself in the pride
of adolescence from the past or present,
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then he would never suggest something
different from what has been advised.
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On these very grounds, the Prophet (pbuh)
has regarded the right of the mother
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as three times that of the father.
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In the narrations of Sahih Al-Bukhari
and Sahih Muslim,
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Prophet Muhammad (pbuh) answered a
question in such a way,
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that it was made clear that the rights
of the mother far surpass,
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the rights of the father.
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Consequently, the Almighty exhorts man
to be the most grateful to his parents
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after his Lord.
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i.e., no doubt you have to be partial
towards your mother,
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however both of them
should be given their due.
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The care and affection of the father
is no less, his role is also significant
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in a child's life.
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He does everything
to support his family financially,
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sometimes even starve himself
to provide resources for his children.
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Consequently, the Almighty exhorts man
to be the most grateful to his parents
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after his Lord.
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This gratitude must not be expressed
merely by the tongue.
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Its essential corollary is that it should
manifest in good behavior towards them.
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Listen to each and every word of this
with attention.
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Its essential corollary i.e., the Quran
presented this as the first preposition,
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it begins its argument from here,
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that the most important virtue among
people is gratitude.
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There is a narrative which states
'man lam yash kurunnasa lam yash kurullah'
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i.e., if a person is ungrateful to
to other people who have been kind to him
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in this world, he won't ever be grateful
to Allah as well.
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It is known that, philosophically,
the foundation of the entire religion
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is based upon the emotion of gratitude.
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i.e., when i look at myself, and when I
observe the surrounding world,
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and acknowledge the presence of my Lord,
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gain knowledge about Him,
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and get introduced to Him as
the true benefactor,
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for this the feeling of gratitude
is manifested in me and,
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this same feeling of gratitude should be
towards your parents as instructed
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by the Quran.
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However, everyone should
understand, this does not mean that,
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you just say sometimes that i am grateful
to my parents,
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it should not be expressed merely in
words,
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one should act upon it and behave
in a certain manner.
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This gratitude must not be expressed
merely by the tongue.
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Its essential corollary is that it should
manifest in good behavior towards them.
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He should respect them and
never become fed up of them.
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He must not utter a single word
of disrespect to them.
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Instead, he should be soft, sympathetic,
loving and obedient to them.
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i.e., even if the parent's behavior is bad
towards the child,
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or the parent is being unjust to
the child,
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the child should be soft, sympathetic,
and obedient to them.
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He should listen to them and
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be caring and affectionate to them
in the tenderness of old age.
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The parents need their children the most
after they have fallen,
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into the tenderness of old age.
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An infirmity manifests in them that makes
them act like children.
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So during that time, it is important to
take good care of them,
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spend some time with them,
be affectionate to them,
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and take their hard work and pains
into consideration.
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It has been stated in the
Surah Bani Israil:
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Wa qadaa Rabbuka allaa ta'budooo
illaaa iyyaahu wa bilwaalidaini ihsaanaa
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immaa yablughanna 'indakal kibara
ahaduhumaaa aw kilaahumaa falaa
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taqul lahumaaa uffinw wa laa tanharhumaa
wa qullahumaa qawlan kareemaa
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Wakhfid lahumaa janaahaz zulli
minar rahmati wa qur Rabbir hamhumaa
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wa qur Rabbir hamhumaa kamaa
rabbayaanee sagheera
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Rabbukum a'lamu bimaa fee nufoosikum;
in takoonoo saaliheena fa innahoo
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kaana lil awwaabeena Ghafoooraa.
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This is from the 17th Surah, Bani Israil,
and above quoted verses are the
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23rd, 24th and 25th verse of this surah.
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And your Lord has enjoined you to
worship none but Him,
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i.e., when only He is the one true God,
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then only he should be worshipped and
served.
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And your Lord has enjoined you to
worship none but Him, and
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to show great kindness to your parents.
If either or both of them in your presence
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i.e., the reason why I mentioned that we
should show great kindness,
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is because of how the Quran has
composed this verse.
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i.e., the Quran has concealed the verb,
but kept the noun.
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Instead of Ahsinu bil waledainy ihsaana,
wa bil walidainy ihsaana is there.
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The people who know the arabic language,
will understand,
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that there is an element of hyperbole in
this verse.
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And your Lord has enjoined you
to worship none but Him, and
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to show great kindness to your parents.
If either or both of them attain old age
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in your presence,
show them no sign of impatience.
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This sentence in arabic that do not show
a sign of impatience to your parents,
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this means that if a parent says something
to his son, the son will shrug and
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respond rudely.
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The Quran instructs that things should
never reach this point,
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one should not behave like this,
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the behaviour towards your parents should
be loving, affectionate, kind,
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and sympathetic.
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If either or both of them attain old age
in your presence,
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show them no sign of impatience,
nor rebuke them.
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Why is this thing being said and
why is it that only the rights of parents
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are being discussed with respect to
this law and not the children.
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If you give it some thought
you will get know that,
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the parents have such extraordinary
Instincts in them that,
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they do not need to be instructed
through religious texts.
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Almighty Allah's method is such, that in
instances where things are clear,
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and instincts are intensely strong,
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the possibility of violating a law
is much less,
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it is left to the person's wisdom and
nature.
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i.e., It is obvious that
parents will raise their children,
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nurture them, guide and
educate them,
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and they will do anything that's
in their control.
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Generally, these things are expected.
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But when parents become old,
an important test comes into picture,
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i.e., children have passions,
exigencies,
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they have their
own needs,
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and when parents have also fallen
into the tenderness of old age,
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they might not make sense sometimes,
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it is possible that sometimes
they might be unjust to their children,
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it is also possible that sometimes
they might not react calmly,
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i.e., there are thousands of problems
that come into consideration,
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for this very reason, this chapter
is being discussed in Social Shariah,
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because there is a possibility
of contravention here,
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here instincts are not so strong
anymore.
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This becomes a matter of rationale and
wisdom,
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So there is a possibility that
something might go severely wrong.
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So know the rights of your parents,
show kindness to your parents,
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and it's limitations are being stated,
and it is being explained in detail,
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so that a child can understand
when his parents become old,
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what kind of situations he would encounter
during which he should show kind, loving,
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and sympathetic behavior towards them.
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If either or both of them attain old age
in your presence,
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show them no sign of impatience,
nor rebuke them,
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but speak to them kind words.
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Treat them with humility and tenderness.
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i.e., just like we have a connection of
devotion with Allah,
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and a connection of humility
with Allah,
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the same kind of humility should be
shown to parents as well.
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We should bow with humility in front
of our parents.
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i.e., when a person attains puberty,
they start to behave arrogantly.
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This should not happen while dealing
with parents.
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But speak to them kind words.
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Treat them with humility and tenderness
and say,
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'Lord, be merciful to them the way they
nursed me when I was an infant.'
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This is a very special and
gracious prayer.
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There is a teaching concealed
in this prayer.
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It reminds a person of the rights of his
parents that are incumbent upon him,
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and the old age of his parents reminds him
of his childhood.
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This method of reminding and
giving an advice is very profound.
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The dua is: 'Lord, be merciful to them the
way they nursed me when I was an infant.'
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i.e., clearly when parents will be
in the tenderness of old age,
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they might sometimes do something
that will antagonize their child,
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it is possible that the child might
respond with rudeness sometimes,
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or might react to their unjustness
in a certain way.
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So, the child is being reminded about
how he behaved in his childhood,
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i.e., your parents took care of you
when you were a child,
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you were stubborn and sometimes did not
obey your parents, you were weak,
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you used to wake up your parents
when they were tired and asleep.
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In order to guide, educate and
nurture you, your parents have put their
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own lives at risk.
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So, for this very reason, you
should also pray,
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that like they nurtured you during
your childhood,
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Allah should also look favourably upon
them.
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Your Lord best knows what is in
your hearts.
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If you remain obedient, He will forgive
those who turn to Him.
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In this profound and pleasing style,
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which the Quran has used to
draw our attention,
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with respect to our behavior towards the
parents.
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This was the first directive.
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Now, the second one is:
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In spite of the status that Islam
confers upon parents,
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i.e., first the subject has been
introduced,
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and we are being reminded of the favour
our parents do us.
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Hence, observe the verse which we have
used as the introduction to this chapter.
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Wa wassainal insaana bi waalidaihi
hamalat hu ummuhoo wahnan 'alaa wahninw
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wa fisaaluhoo fee 'aamaini.
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i.e., first the beneficence of our parents
has been emphasised,
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Its your mother who has kept you in her
womb for a period of nine months,
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and then went through a lot of trouble
while breastfeeding you for two years,
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In spite of the status that Islam
confers upon parents,
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they do not have the right,
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i.e., first their status was fixed,
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then the same was stated,
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the ethical values were made clear,
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that is the beauty of the
entire society,
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and people were instructed how
they should treat their parents
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and what should be their behavior
towards them.
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After stating the above,
now what is being said is that,
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In spite of the status that Islam
confers upon parents,
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i.e., this is the favour of our parents,
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one should be grateful to them for this,
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one should always pray for them,
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one should never show disobedience,
no matter how insignificant,
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nor rebuke them,
and never disrespect them in any way.
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It is their right.
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But even after having such a status,
in spite of that..
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In spite of the status that Islam
confers upon parents,
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they do not have the right to force
their children to baselessly associate
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someone with the Almighty.
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Here, it is clear that in this verse
polytheism is being mentioned,
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that is because the people who are being
addressed,
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this issue is the bone of contention
among them.
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But as a result this principle emanates,
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that the rights of Allah, take precedence
over the rights of the parents.
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i.e., the first and foremost right that
should be fulfilled is the right of Allah.
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Therefore, if someone is obligated to do
something which deals with Allah
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and his religion,
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his parents can't
force him to show disobedience to Allah.
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Keeping their rights aside, and their
love,
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and showing hospitality towards them,
and also gratitude towards them,
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but when Allah's rights come into picture,
it is the highest of all.
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On what basis have the rights
of the parents been established?
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They has been established because they
brought us into this world,
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they nurtured us, they guided and
educated us, they took good care of us
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when we were weak.
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Likewise, the right of Allah,
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He is the reason of the existence of this
entire universe, He gave a life to us,
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gave us the capability of understanding,
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and promised that an eternal life is
awaiting us.
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He filled this world with all sorts and
kinds of blessings and favors.
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Count them if you can, a verse in the
Quran states,
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Wain tauddoo niaamata Allahi la tuhsooha,
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which means, You cannot count
the favors of Allah,
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So the one true benefactor should take
precedence over everything else.
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We should to be grateful to Him most of
all.
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Consequently, the Quran has made this
thing clear that in case of the parents,
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Allah instructs you about the rights
of your parents,
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how you should treat your parents,
what should be your behavior towards them.
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But this does not mean that
if your parents force you to baselessly
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associate someone with Almighty Allah,
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or do not let you fulfil
the rights of Allah,
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No, the parents do not have these rights.
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The Prophet (pbuh) has said that
showing disobedience to parents
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is the greatest sin after polytheism.
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The Prophet (pbuh) has stated this
and,
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these are the narratives from
Sahih Al- Bukhari and Sahih Muslim,
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their reference is mentioned in the
footnotes below.
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However, the above quoted verses
of Surah Luqman say that
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the children should openly disobey
their parents with regard to polytheism
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and should follow the way of those
who follow Allah.
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i.e., your exemplar, your leader,
your mentor, your teacher,
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should be only those people
who follow and obey Almighty Allah,
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and call you towards Him.
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Parents are worthy of showing kindness,
they deserve to be treated with kindness,
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and this right of theirs' should
be fulfilled.
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But they do not have the right to take
place of a cleric or a guide.
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They should not be the one to say
that,
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you can or cannot fulfill
the rights of Allah.
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When you know Allah's rights,
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they would be given precedence over
everything else.
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And showing kindness to parents
is also one of Allah's rights.
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He has given this as a directive,
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and it has been mentioned in
various verses in the Quran.
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Prophet (pbuh) has said that showing
disobedience to parents
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is the greatest sin after polytheism.
However, the above quoted verses of
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Surah Luqman say that the children
should openly disobey their parents
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with regard to polytheism and should
follow the way of those who follow God,
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i.e., the prophets, the righteous,
those scholars who have the
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true knowledge of religion,
they should tell people about
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Allah's rights, they should tell people
about Allah's command,
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they should inform people about the
religion, these people should be followed.
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Any calls to evade the Almighty must not
receive any positive response
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even if it is the parents who are
giving the call.
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Any calls to evade the Almighty,
i.e., even if parents who have been
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given such a status, ask you to leave
the way of Allah,
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and show disobedience to Him,
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they must not receive any
positive response.
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Laa ta'ata fil maasiah innamal
ta'ata fil ma'aruuf.
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No one can be obeyed if he calls to
disobey the Almighty,
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one can only obey what is virtuous.
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It is a hadith mentioned in
Sahih Al-Bukhari and Sahih Muslim.
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It's reference has also been mentioned
in the footnotes.
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The same principle has been mentioned
in this,
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i.e., in the way of Allah's disobedience,
neither can the parents be obeyed,
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nor a leader,
or head of the society,
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or the scholars,
or preachers,
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or guides.
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Within the circle of Allah's obedience,
people will be respected, and honoured,
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and listened to.
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The Prophet (pbuh) has stated this
on the same basis.
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Consequently, all other directives of the
Almighty Allah shall also be considered
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subservient to this directive, and
one cannot disobey these directives
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if the parents ask them to do so.
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i.e., the Prophet (pbuh) has also,
granted that polytheism was mentioned,
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but it was given a form of a principle,
and that is correct,
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that is because the circumstances against
which this has been stated,
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that makes it clear, that the actual thing
to take into consideration is,
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that where Allah's right is in question,
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and the demands of His worship
are at stake,
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and the demands of His obedience are at
stake,
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nothing else will matter in such
circumstances.
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The third limitation:
Even if the parents force their children
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to commit a sin as heinous as polytheism,
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i.e., if the parents are old, or there are
differences of opinion over something,
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one being that they are instructing to
indulge in polytheism,
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which is the greatest sin of all,
they are supporting polytheism.
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They want their children
to follow this path.
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These were the circumstances during
that era.
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This happens nowadays as well.
-
i.e., the parents have undertaken certain
religious things with respect to a
-
particular context and they think of it
as a part of religion
-
and then want their children to
follow the same.
-
Even if the parents force their children
to commit a sin as heinous as polytheism,
-
they must always be treated
in a befitting manner.
-
i.e., on one hand it has been stated
that the right of the parents
-
is very significant, but they do not
have any right when it comes to
-
disobeying Almighty Allah.
-
And on the other hand, it has been
instructed that
-
even if the parents are teaching their
children to disobey Allah,
-
making them follow the path of polytheism,
and are persistent about it,
-
in spite of all these things,
they must always be treated with kindness.
-
Their needs should be met
met as far as possible and
-
a prayer of guidance be continued
to be made for them.
-
This is what the words
'Wa saahib humma fiddunya ma'aruufa'
-
(remain kind to them in this world)
of the verse quoted above entail.
-
i.e., in the Quran, where it has been
mentioned that do not obey your parents
-
when they force you to follow polytheism,
do not obey them when they tell you to
-
disobey Almighty Allah, with this it has
also been mentioned that,
-
with respect to worldly affairs,
? be affectionate and kind to them.
-
The children may have a right to disobey
their parents if they insist upon
-
upon disobedience to the directives
of religion but they must still
-
not be slack or indifferent in any way
to their duty towards their parents.
-
i.e., even if the parents are forcing
their child to disobey Allah,
-
and forcing him to commit a sin
which is the greatest of all,
-
he must still show kindness
to his parents.
-
The last part of the verses
caution both the child and the parents,
-
The last part of the verses caution both
the child and the parents,
-
one day he has to return to the Almighty
to give an account of his deeds.
-
This is Quran's special approach,
-
i.e., you can observe that it first stated
-
what your parents do to nurture you,
then it stated that consequently it is
-
necessary to be grateful to them,
then it instructed what should be the
-
behavior towards the parents for same,
determined certain limits of good behavior
-
and then it warned them that,
'summa ilayyi marjiukum
-
fa unabbiukum bimaa kuntum ta'amaluun.
This is the last part of the verse.
-
The last part of the verse caution
a person that one day
-
he has to return to the Almighty
to give an account of his deeds.
-
This is usually how Quran warns people.
-
One day we have to return to our Lord,
-
a day has been ascertained for us
when we will have to answer,
-
Whenever He commands to do something,
or whenever he guides us,
-
He always draws our attention
to this fundamental fact,
-
this is the base of the invitation to
Islam.
-
i.e., the hereafter, the day when we
will have to give an account of our deeds,
-
the day when we will meet our Lord,
in preparation of this.
-
The last part of the verses caution
a person that one day
-
he has to return to the Almighty
to give an account of his deeds,
-
Summa ilayyi marjiukum fa unabbiukum
bimaa kuntum ta'amaluun.
-
While commenting upon this part of the
verse, Imam Amin Ahsan Islahi writes,
-
this addresses,
-
i.e., the verse mentioned above,
summa ilayyi marjiukumm,
-
one has to return to Almighty Allah,
-
This part of the verse addresses
both the parents and the children
-
and carries both a warning and
an assurance.
-
It carries both the aspects,
a warning and an assurance.
-
The implication is that one day,
-
each person will have to return
to the Almighty.
-
Whatever he would have done
would be brought before him.
-
A believer should keep this in mind
while living his life.
-
i.e., My deeds are being compiled,
-
each and everything is being put on
record,
-
ma yalfizu min qawlin illa ladayhi
raqeebun ateed,
-
Man does not utter any word except that
-
with him is an observer prepared
to record.
-
His deeds, his intentions, everything
will be brought before him on that day,
-
Until a person does not comprehend the
enormity of this fact,
-
he cannot truty follow through on the laws
of shariah,
-
nor can he fulfill the objectives of this
system.
-
Whatever he would have done
would be brought before him.
-
If some parents had violated the rights
given to them regarding their children
-
by making them deviate from
the path of the Almighty,
-
they will have to face punishment
for this attitude and
-
if children duly recognized the rights
of the Almighty together with those
-
of their parents as well as remaining
steadfast in following the obligations
-
these rights entail, they will be
rewarded for their perseverance.
-
I say this saying of mine, and I seek
forgiveness from Allah for me and for you.