Part 33

Everything explained in this book is actually for the individual so that he may fulfill his responsibilities toward his own self and establish the proper relationship with his Creator, God and Lord. Thus, all of this book that the reader is reading can be considered an explanation of this particular subsection.

Hence, in this section, the author would like to speak about a very particular aspect that demonstrates that Islam attends to the guidance of a hu167

man in every aspect of his life. The Prophet (peace and blessings of Allah be upon him) stated while speaking to Abdullah ibn Amr, "Your body has a right upon you. Your eye has a right upon you…"261 Thus, the Prophet (peace and blessings of Allah be upon him) has explained many aspects of personal hygiene and practice that are in tune with the true nature of humans. In other words, the soul naturally recognizes that these are good and beautiful practices. The Prophet (peace and blessings of Allah be upon him) therefore referred to them as sunan al-fitra or "the acts corresponding to the sound, adulterated nature of humans." These acts are mentioned by the Prophet (peace and blessings of Allah be upon him) in the following hadith: The Messenger of Allah (peace and blessings of Allah be upon him) said, "Five are from among the natural practices: circumcision, shaving the pubic hairs, plucking the armpit hairs, clipping the nails and trimming the moustache."262 In another statement, he said, "Ten are from among the natural practices: trimming the moustache, leaving the beard to grow, using the toothstick, [cleaning] by putting water in the nose, clipping the nails, washing the knuckles and finger joints, plucking the underarm hairs, shaving the pubic hairs, using water to clean the private part [after urinating]." Zakariyyaa then said, "Musab said, 'I have forgotten the tenth, unless it is rinsing one's mouth.'"263 Although scholars differ as to whether these acts or obligatory or highly recommended, there is no question that if an individual truly wants to treat his self properly, with the proper hygiene and outward appearance, he will adhere to all of these practices that the Prophet (peace and blessings of Allah be upon him) has praised in these hadith.

In addition to such hygienic issues, Islam also guides the individual concerning his eating and drinking. For example, Allah has prohibited the consumption of alcohol: "O you who believe! Alcohol, gambling, idols, and arrows for seeking luck or decisions are an abomination of Satan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful" (5:90). Similarly, the Prophet (peace and blessings of Allah be upon him) said, "All intoxicants are forbidden."264 Allah has given instructions as to what types of foods may be eaten as well: "He has forbidden you only the carrion, and 261 Recorded by al-Bukhari. 262 Recorded by al-Bukhari and Muslim. 263 Recorded by Muslim. 264 Recorded by al-Bukhari and Muslim. 168

blood, and the flesh of swine, and that which is slaughtered as a sacrifice for others than Allah" (2:173); "Forbidden to you (for food) are: carrion, blood, the flesh of swine, and the meat of that which has been slaughtered as a sacrifice for others than Allah (or has been slaughtered for idols, or on which Allah's Name has not been mentioned while slaughtering), and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns - and that which has been (partly) eaten by a wild animal - unless you are able to slaughter it (before its death) - and that which is sacrificed (slaughtered) on stone altars. (Forbidden) also is to use arrows seeking luck or decision, (all) that is disobedience of Allah and sin" (5:3); "Say (O Muhammad): I find not in that which has been inspired to me anything forbidden to be eaten by one who wishes to eat it, unless it be carrion, or blood poured forth (by slaughtering or the like), or the flesh of swine (pork, etc.) for that surely is impure, or impious (unlawful) meat (of an animal) which is slaughtered as a sacrifice for others than Allah (or has been slaughtered for idols, or on which Allah's Name has not been mentioned while slaughtering). But whosoever is forced by necessity without willful disobedience, nor transgressing due limits, (for him) certainly, your Lord is Oft-Forgiving, Most Merciful" (6:145).

In general, a Muslim can only eat meat slaughtered by a Muslim, Jew or Christian in specified manners. For that reason-without going into the debate that has spread concerning this issue-this author recommends that a Muslim not eat the meat that is sold in the supermarkets of the West. He should restrict himself to what is known as halal or zabihah meat (slaughtered by Muslims) or kosher meat (slaughtered by Jews).

(2) A Muslim vis-à-vis His/Her Parents

Allah has demanded that Muslims treat their parents in the best possible fashion. Muslims must be grateful people. They must be grateful to Allah and to all who do them well. After Allah, there is perhaps no one who deserves a person's gratitude more than his parents. Thus, numerous verses of the Quran touch upon the question of the treatment of parents. Indeed, in more than one place, Allah has closely tied good behavior towards parents with the command to worship Him alone. Note, for example, the following verse of the Quran: "Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbor who is near of kin, the 169

neighbor who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful" (4:36).

In this verse, Allah has combined His rights over His servants with the servants' rights over each other. Among the servants, a person must treat the following five classes especially well: (1) those that are related to him, especially his parents; (2) those who are weak and in need; (3) those with whom he mixes and sees on a regular basis, such as neighbors; (4) those who come upon a person on a temporary basis, such as a wayfarer; and (5) the slaves that one possesses. In this last category, some of the early scholars also included what one possesses of animals.265

Allah also says, "Say (O Muhammad): Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents…" (6:151); "And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honor. And lower unto them the wing of submission and humility through mercy, and say: 'My Lord! Bestow on them Your Mercy as they did bring me up when I was small.' Your Lord knows best what is in your inner-selves. If you are righteous, then, verily, He is Ever Most Forgiving to those who turn unto Him again and again in obedience, and in repentance" (17:23-25); "And (remember) when We took a covenant from the Children of Israel, (saying): Worship none but Allah (Alone) and be dutiful and good to parents" (2:83).

The Prophet (peace and blessings of Allah be upon him) also emphasized good treatment of one's parents, putting it after prayer in its proper time as a deed that is most beloved to Allah:

The Prophet (peace and blessings of Allah be upon him) was asked, "What deed is the most beloved to Allah?" He replied, "Prayer in its proper time." He was asked, "Then what deed?" He replied, "Being dutiful to one's

265 Ibn Rajab, Jami, vol. 1, p. 346-348. 170

parents." He was asked again, "Then what deed?" He then replied, "Jihad for the sake of Allah."266

Allah reminds the believers that their parents, in particular the mother, went through a great deal of hardship and effort to raise their child and therefore they are deserving of love, respect and gratitude in return. Allah says, "And (remember) when Luqmaan said to his son when he was advising him, 'O my son! Join not in worship others with Allah. Verily! Joining others in worship with Allah is a great wrong indeed.' And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship Me and to your parents, unto Me is the final destination" (31:13-14); "And We have enjoined on man to be dutiful and kind to his parents. His mother bears him with hardship and she brings him forth with hardship, and the bearing of him, and the weaning of him is thirty months, till when he attains full strength and reaches forty years, he says: 'My Lord! Grant me the power and ability that I may be grateful for Your Favor which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my off-spring good. Truly, I have turned to You in repentance, and truly, I am one of the Muslims (submitting to Your Will)'" (46:15).

Thus, in particular, the mother is deserving of the greatest friendship and closeness from her children. The Prophet (peace and blessings of Allah be upon him) was once asked, "Who among the people has the most right for my good companionship?" The Prophet (peace and blessings of Allah be upon him) replied, "Your mother." The man asked, "And then whom?" The Prophet (peace and blessings of Allah be upon him) replied again, "Your mother." The man again asked, "And them whom?" the Prophet (peace and blessings of Allah be upon him) once again said, "Your mother." The man asked once more, "And then whom?" This time the Prophet (peace and blessings of Allah be upon him) said, "Your father."267

266 Recorded by al-Bukhari and Muslim. 267 Recorded by Muslim. 171

Converts and Relations with Non-Muslim Relatives

The relationship between a new convert and his non-Muslim family and associates can be a difficult one. Many times there is open opposition from the non-Muslims. This is a great trial for the convert. He will obviously still have love for those people who were so close and good to him for many years. An example for the convert under such circumstances is the early converts to Islam in Makkah. These Muslims faced great opposition and many of them were even tortured due to their new faith. Eventually, the small Muslim community was forced to emigrate to different lands to protect their faith. However, they were patient and persevered, thereby pleasing their Lord. They understood that their newfound relationship with God must take precedence over ties with anyone in this world.

When a human meets Allah in the Hereafter, he will meet him as an individual, responsible for his own actions and decisions. The fact that others close to him disliked the truth is obviously not an acceptable excuse to abandon God's religion or even to compromise with respect to God's religion. If such were acceptable to Allah, He certainly would have made that an option for those early Muslims who endured torture and banishment from their lands. However, such an option was not given to them. Actually, such an option implies none other than the destruction of God's religion as there will always be numerous people who oppose the truth and God's way.

For most converts nowadays, by Allah's grace, the situation is not as strenuous as that described above. There is usually a mixed reaction to a person's conversion: The others respect his choice but may not be completely pleased with the choice that he has made. Under these circumstances in particular it is important for the individual to understand the limits of his relationships with those who do not belong to his faith, even though they do not openly oppose his new faith.