Thinking Well of Others Relieves the Heart

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Nothing relieves the heart and makes one happy more than thinking well of others. It protects one from the harm of worrisome thoughts that disturb his peace of mind and exhaust the body. Thinking well of others leads to a sound heart, strengthens the ties of cordiality and love among the individuals of a community, and frees the hearts from hatred and rancor. The Prophet, , said: “Beware of assumptions, for assumption is the falsest of speech, and do not be inquisitive, and do not spy upon one another, and do not vie with one another, and do not envy one another, and do not hate one another, and do not shun one another; be fellow-brothers and slaves of Allah.”If only the members of the Muslim community would adhere to this sublime behavior, their enemies would never dare to attack them and their famous policy of “divide and rule” will never succeed because the hearts are united and the souls are pure.

Ways to Think Well of Others

 

There are certainly many ways that a Muslim can think well of others; some of which are:

 

1-    Supplication

 

Supplicating to Allah The Almighty is the gate to every goodness. The Prophet, , would ask his Lord to grant him a sound heart.

 

2-    Putting Oneself in the Place of Others

 

If each one of us puts himself in the place of his brother when the latter does or says something, this will help him think well of others. Allah The Almighty directs His slaves to this meaning in the verse where He Says (what means): {Why, when you heard it [the falsehood against ‘Ai'shah, may Allah be pleased with her], did not the believing men and believing women think good of one another?}[Quran 24:12] In another verse, Allah The Almighty makes the believers feel as if they are one single entity, to the extent that when one of them meets his brother and greets him, it is as if he is greeting himself. Allah The Almighty Says (what means): {But when you enter houses, give greetings of peace upon yourselves - a greeting from Allah.} [Quran 24:61]

 

3-    Interpreting the Words of Others in the Best Possible Way

 

This was the habit of the righteous predecessors. ‘Umar  said, “Do not think ill of a word that your believing brother utters as long as it can be interpreted in a good way.”

 

Imam Ash-Shafi‘i  was ill once, and some of his brothers came to visit him; one of them said, “May Allah strengthen your weakness [He intended to supplicate to Allah in order to eliminate his weakness].” Ash-Shafi‘i  said, “If Allah strengthens my weakness, it would kill me!” The man said, “By Allah, I intended nothing but goodness.” Ash-Shafi‘i  replied, “Even if you insulted me, I know that you sought goodness.” Thinking well of others is true brotherhood, even in things that cannot be interpreted in a good way.

 

4-    Making Excuses for Others

 

When anyone says or does something that annoys or grieves one, he should try to find excuses for him and recall the status of the righteous who used to think well of their fellows and make excuses for them. They would say, “You should make seventy excuses for your brother.” Ibn Seereen  said, “If you come to know that a brother has harmed you with either a word or a deed, you should make an excuse for him; if you did not find one, you should say, ‘There may be an excuse that I do not know of.’” When you exert your utmost to make excuses for the words and deeds of others, you will save yourself the trouble of assuming and you will avoid blaming your fellows excessively.

 

5-    Abstaining from Judging the Intentions of Others

 

This is one of the greatest causes that help one think well of others. One leaves the intentions to the only One who knows them: Allah The Almighty, for He did not command us to check each others' hearts and intentions, and thus we have to avoid harboring ill-thoughts about others. 

 

6-    Recalling the Harmful Consequences of Evil Assumptions

 

The one who thinks ill of others lives in endless trouble and grief, to say nothing of the fact that he loses all those who socialize with him, even the closest people to him. It is natural that people make mistakes, even unintentionally. Accusing others along with thinking well of oneself is one of the evil consequences of thinking ill of others. This is one way a person may be guilty of ascribing purity to oneself that Allah The Exalted forbade in His Book. Allah The Almighty Says (what means): {So do not claim yourselves to be pure; He is most knowing of who fears Him.} [Quran 53:32] In another verse, Allah The Exalted criticizes the Jews when they ascribed purity to themselves. Allah The Almighty Says (what means): {Have you not seen those who claim themselves to be pure? Rather, Allah purifies whom He wills, and injustice is not done to them, [even] as much as a thread [inside a date seed].} [Quran 4:49]

 

Thinking well of others requires extensive training and striving against one’s self, particularly because the devil is inseparable from man like the blood that runs through his body. He never stops his attempts to sow dissension within the Muslims and stir up disputes among them. Thinking well of others is one of the greatest means to block this way before the devil. We ask Allah The Almighty to Grant us sound hearts and Help us to think well of our brothers and sisters. -islamweb.net

HINDU KARMA VS. ISLAM

Karma is a Sanskrit word meaning actions or deeds, and a spiritual concept in several Eastern religions, primarily Hinduism and Buddhism. Generally speaking, it is the principle of retributive justice determining a person's state in this life and in his reincarnations. Kar means the physicality of action and ma means producing or creating. Thus, karma is that which is created or produced by one's physical organs. However, karma as a concept does not mean only physical actions, because mental actions also create karma.

The concept of karma in the West, which is vastly different and often misunderstood, has developed over the past two centuries. Its popularity can be traced back to the formation of the Theosophical Society. The society modified and introduced Hindu beliefs to the West, but this view of karma is only loosely connected to the Hindu, Buddhist, Sikh or Jain philosophies. In some ways, the concept of karma that was developed in the West resembles the Islamic understanding of righteousness rather than the principles of Hindu karma. This idea of karma has gained enormous popularity and is often expressed in popular phrases such as, ‘what goes around comes around’ and ‘you will reap what you sow.’ Many people express the principles of karma in their everyday lives without realizing that reincarnation is a major doctrine of the laws of karma. Some people deny reincarnation while accepting the idea that positive actions will be rewarded whilst negative ones will be punished. They often view karma as a law of spiritual dynamics related to actions in their daily lives. This definition of karma suggests that actions can influence the future's quality and has become very popular.

As mentioned before, some people embrace karma without understanding its relationship to reincarnation and the immutable nature of its laws. Reincarnation refers to recurring rebirths or the transmigration of the soul from one physical body to another.  In Hinduism, karma is regarded as a fundamental law that is automatic and mechanical. It is not imposed by God, or a god; it is universal and cannot be interfered with. It is completely impersonal, and it is believed to be wholly just and fair. This karmic law is applicable to all living beings, including plants, animals and microorganisms.

Hindu karma tells us that when a person with good deeds dies, he goes to the next world through the path of light and enjoys the heavenly pleasures. When the karma that he had accumulated over his lifetime is exhausted, he returns to the earth to continue his life in a new incarnation. When a person with evil deeds dies, he goes to the dark world along a path of darkness and suffers there until his bad karma is exhausted, after which he returns to the earth reincarnated. Thus the consequence of having lived, what is, in Hinduism, considered a good or a bad life is exhausting karma in a pleasurable way or suffering in darkness.  When the soul begins its new life, it is free to begin again, accumulating both good and bad karma and attempting to free itself from the cycle of rebirth.

When discussing karma and Islam, it is important to understand that Islam categorically rejects any concept of reincarnation. In Islam, we have one life, with one chance to get it right, and then we experience one death. There is no going back and no moving between species or genders.

"Until when death comes to one of them, he says ‘My Lord, send me back, so I may do good in that which I left behind.’ Never! It is only a word he is saying; and behind them (the disbelievers) is a barrier until the Day they are resurrected." (Quran 23:99 & 100)

Death is the end of our transitory life in this world and the beginning of our infinite life in the Hereafter. Islam, therefore, requires us to believe in Paradise and Hell.  We are born into this life, and then we die; after we are resurrected we will begin a new and everlasting life in the Hereafter. God also explains that if we were to ‘go back and try again’ it would be pointless because we would undoubtedly repeat our mistakes.

"But if they were returned to the world, they would certainly revert to that which they were forbidden." (Quran 6:28)

Our actions, deeds and beliefs determine our Hereafter, and we have free will to choose how we behave. Thus, our behavior in this world is crucial. In order to guarantee our place in Paradise, a believer must live a good and righteous life.

"Whoever acts righteously — whether male or female — and is a true believer, We will surely give them a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e., Paradise in the Hereafter)." (Quran 16:97)

While there is no concept of karma in Islam, there is indeed a connection between our deeds and actions and our future, both in this world and in the next. Every person must face the consequences of their actions. But rather than being subject to an immutable law where man is helpless, Islam offers us ways to change our destiny and choose our destination. When we obey God’s laws and instructions we are on a path to a blissful Hereafter. If on the other hand, we choose to disobey God there is always a door open to forgiveness. God will accept our repentance, and He makes it easy for us to turn to Him.  He judges all our actions and is the One who determines our ultimate outcome.

Islam says that good actions lead to good outcomes and bad actions inevitably lead to bad outcomes. However, we have the chance to wipe out our sins with repentance and good behavior.

"…Verily, good deeds wipe out misdeeds (i.e., small sins). That is a reminder for the mindful (those who accept advice)." (Quran 11:114)

Prophet Muhammad, may the mercy and blessings of God be upon him, tells us to fear God and that following a bad deed with a good deed will wipe out the bad deed. He continues his advice by reminding us to have a good attitude and good manners towards others.[1] 

The concept of karma, due to its undeniable and unbreakable association to reincarnation, is a theory that is not acceptable in Islam. However, karma, as it is incorrectly understood nowadays, is close to the Islamic idea that righteousness is always attainable.  A person is strongly encouraged to be morally upright and respectful to everyone and everything on this earth. Islam is a set of guidelines made specifically for humankind by our Creator.

Bibliography

Castro, J, 2013 What is Karma? Accessed at: https://www.livescience.com/41462-what-is-karma.html

Jayaram, V, The Concept of Karma in Hinduism.  Accessed at: https://www.hinduwebsite.com/conceptofkarma.asp

ReligionFacts.com Karma (Hinduism). 2016. Accessed at: www.religionfacts.com/hinduism/karma

FOOTNOTES:

[1]At-Tirmidhi

-islamreligion.com

CHAPTER 75, AL-QIYAMAH (THE RESURRECTION)

Introduction

The Resurrection is a forty-verse chapter revealed in Mecca.  Most Meccan chapters deal exclusively with the fundamentals of faith, and this one concentrates particularly on the Day of Resurrection and humankind’s habit of denying its inevitability.   The name of the chapter is taken from the first verse, and it also describes the theme and subject matter.  It is believed to be one of the earliest chapters revealed, and its style indicates that the concepts and teachings were presented to the people of Mecca in brief yet forceful sentences.  This chapter predominantly addresses those who deny the Hereafter and replies to their doubts and objections.

Verses 1 – 15 The inevitability of the Day of Resurrection

The chapter begins with two short introductory sentences.  God swears by the Day of Resurrection and by the self-reproaching soul.  The Day of Resurrection is something that is inevitable; everything in this world will come to an end it is neither eternal nor everlasting.  The self-reproaching soul is what we today call the conscience.  Humankind is always questioning their actions, for example, in our minds we ask ourselves, should I have done this or that or perhaps something else.   Thus God swears by two inescapable things.  There will be a resurrection and people will always question themselves.

Do people think that God will not be able to reassemble their bones? Because He can do that easily, in fact, He can even reshape the very tips of a person’s fingers.  But alas, people want to deny what is ahead of them, a day of certainty, the Day of Resurrection and mockingly asks when this day will occur? God answers that it will come when the eyes are dazzled, and the moon darkens.  On that day the sun and the moon will be joined together, and people will ask where to find a place of refuge.  On that day there is no refuge except with God.  That is the only answer to that question.  On that fateful and inevitable day, people will be informed about their deeds, good or bad, big or small; and even bear witness against themselves.

Verses 16 – 19 Prophet Muhammad and the Quran

These next four verses give Prophet Muhammad, may the mercy and blessings of God be upon him, instructions regarding the revelation of the verses of the Quran.  He is told not to rush when trying to memorize the recitation being revealed to him.  God will most assuredly make sure you remember it.   And when it is recited to you (Prophet Muhammad) repeat it, and God will make it clear and understandable for you.  God takes total responsibility for the Quran, its revelation, its recitation, its collection, and its preservation.

Verses 20 – 30 Opposite outcomes

People love this fleeting life and are heedless of the Hereafter.  On the Day of Judgment, some faces will be radiant and beaming, turned towards their Lord, looking at indescribable beauty.   Others, however, will look dreadful and despairing, anticipating something devastating to befall them.  Their sins and misdeeds cast a dark shadow over them. 

When a person is on the verge of death, someone cries out, "Who will cure him?" The person will then understand that he is dying.  The road ahead becomes clear.  It is the final parting, from his family, friends, and all worldly possessions.  Shortly thereafter he is wrapped in his shroud and prepared for burial.   He will then be led towards his Lord, as if in a procession, along a road that every living being will eventually have to take.  Death separates a person from their loved ones and does not respond to pleading or an outpouring of grief.  It takes the most powerful as easily as it takes the weakest, and the tyrant succumbs in exactly the same manner as the one who was oppressed.   The chapter moves on from this distressing death scene, but its image remains in our consciousness. 

Verses 31 – 40 Arrogant rejection and the power of God

In this life the disbeliever denies the truth, fails to pray, and then turns away, walking back to his people with arrogance and conceit.  Some people refuse to do anything other than deny the truth.  They do not fear God or prepare for the inevitable; instead, they indulge in sinful behavior not even bothering to conceal their arrogance.  Here the Quran issues a clear warning to these people.  Woe to you.  Woe is repeated four times in two short verses.  The day comes closer and closer; nearer and nearer.  It is a strong threat, more than a warning.  Keep in mind that when the time of death arrives, it cannot be altered, it cannot be moved forward or backward even by a nanosecond.

Do some people really think that they will not be returned to the Creator for judgment? Humankind will not be left to wander about without purpose.  Each person began as a drop of sperm, changed into a clinging clot (mass of cells) that God proportioned and shaped and made into one or other of the two sexes, male or female.   Just as the reader recognizes the truth of this, the chapter concludes by asking a simple question.  Knowing all this do people still think that God does not have the power to bring the dead back to life? -islamreligion.com

Jabir Ibn Abdullah

When Abdullah Ibn 'Amr  joined the Muslim army in the battle of Uhud, he left in Madeenah his son Jabir to take care of the family. Abdullaah  had many daughters; he ordered his only son to take care of them, and did not allow him to join the fighters. The Muslims returned defeated from that Battle and lost a great number of men. Abdullah Ibn 'Amr  was among the martyred.

Jabir  was saddened by the news of his father's death. He was a young man who did not reach twenty years of age. He was at a loss as to how to care for his sisters, and in addition pay back his father's debts. He felt over-burdened under this sudden responsibility. His worries did not go unnoticed by the Prophet  who asked: "Why do I see you so sad?" Jabir  replied: "My father was slain in Uhud and he left behind many children, and a large debt." The Prophet  comforted him by telling him that his father was among the martyrs and recited to him Allah's Words: "And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision, …" [Quran 3:169]. His heart lightened when he heard these verses.

Jabir  married a widow who was older than him, though he was a young man and could have married a young virgin, but he wisely thought that she could better help him raise his younger sisters. His worries were not over, for he still had to fulfill his father's debt, especially that the creditors were knocking incessantly at his door and would not give him more time. His father left no wealth except a small palm grove; which would yield barely enough fruits to feed them. He thought that he would ask the Prophet's help for he  never refused to help him. He said to him: "O Messenger of Allah  people are knocking at my door asking me to pay my father's debt, but he left only a small palm grove and the fruits of which will not fulfill even a part of the debt. Would you please come with me so that the creditors would not be harsh to me?" He  said: "I will come soon, during the middle of the day. Go now and sort your dates."

People rushed to Jabir as he was sitting in his garden sorting his dates. He asked them to wait for the Prophet  who promised to assist him. Now when they heard the Prophet's name mentioned, people refrained from talking, except for one Jew who refused to wait even a moment, saying: "I have nothing to do with Muhammad. Pay me right now!" As the sun approached the zenith, they saw the Prophet coming hurriedly, sweat dripping from his forehead. He asked the Jew: "Would you accept a part of the debt to be paid to you now and postpone the rest for next year?" "Never," he said, and he tried to present different excuses. The Prophet  walked around the piled dates and invoked Allah's blessing. Then he said to Jabir: "Call them, and measure for them." He stayed for a while then he left. As for Jabir he kept measuring the dates to his creditors until he fulfilled all the debts his father owed, and to his great amazement the piles of dates were still so high as if he did not take any thing from them! He could barely believe his eyes.

Jabir  returned home and related what has happened to his wife. "Allah has fulfilled my father's debt. I would have been very content if I would have paid all the debt and not a single date remained for us, but by Allah's grace, we still have most of our harvest!"

Jabir  had missed many battles because his father would order him to take care of his sisters while he was with the fighters. But after his father's death he had not missed any occasion to fulfill his duty of Jihad. One of the expeditions was especially dear to him, for a memorable event happened to him with the Prophet  which he never tired to tell again and again. They were returning from the battle of Thatur-Riqaa' near the area of Najd. The Prophet  stopped for some time and lagged behind. While he was hastening his mount to reach his companions, he saw Jabir  on his red camel at the end of the convoy. The camel was trotting slowly, and Jabir  was hitting it vigorously with a stick, but it refused to speed up. "What is wrong, Jabir?" asked the Prophet . "My camel is so slow I am lagging behind." Said Jabir . "Give me the stick and hold on to your mount." The Prophet  said. He  hit the camel lightly with the stick, and as soon as he  did, it sprang and run as if a new life was given to it. Jabir  reached the head of the convoy, under the incredulous eyes of his friends who asked him what has happened to his camel. The sight of Jabir  who could barely hold himself on his camel who was outpacing all the other camels, amused the Prophet . "How do you find your camel now?" he  asked him. "In the best condition," he replied, "your blessing has reached it and I have never seen it run as fast as today." "Would you sell it to me?" asked the Prophet . "I will gladly give it to you as a gift," he said. "No but rather sell it to me." "I agree if you set the price," he said "Then I'll buy it for one Dirham!" said the Prophet . "Do you give me much less than its value?" he said, "Then two Dirhams," but he refused. The Prophet  kept increasing the price until he offered to buy it for one oke (a unit of weight) of gold. Jabir  said: "I owe a man one oke of gold, so I will sell it to you and pay my debt." The Prophet  reached out to take hold of the camel, but Jabir   said: "O Messenger of Allah, I have a last condition: that you let me ride it until we reach Madeenah." He  smiled and said: "You may ride it until Madeenah." He rode alongside the Prophet  holding the camel's reins to slow it down, while the Prophet  kept saying: "O Allah, forgive Jabir all his sins"

The next day when they reached Madeenah, Jabir  went to the Prophet's mosque to hand him over his camel. When he saw the camel, the Prophet  smiled and held it by its reins and walked around with it saying: "So the camel is ours." Then he said to Bilal : "Give him one oke of gold and then some more." Jabir  left the mosque quiet content with the deal, looking forward to bring the news to his wife, when he heard someone calling him: "The Messenger of Allah  wants you back." He  said to himself: "I hope the Messenger of Allah  is happy with his camel." When the Prophet  saw him, he asked him: "Are you happy with the price?" "Yes, and may Allah reward you for the additional money." "Then take hold of your camel, it is yours," said the Prophet . "How come, O Messenger of Allah, the camel is rightly yours, for I received its price!" "The money and the camel are yours," said the Prophet . Then he tapped Jabir on the shoulder and said: "Did you think that I bargained with you to take your camel away from you? It was not my intention!" Jabir     thanked the Prophet  for his great generosity and his gentleness, and left home bursting with joy.

Jabir  related what has happened to his wife. She laughed for a long time, then said: "I was expecting that from the Prophet ." Jabir  said: "I have felt the same way when the Prophet  was bargaining with me."

Jabir  took great care of his camel for it became so dear to him after this event. The camel was at his service during the time of the Prophet  and the Caliph Abu Bakr  after him, and then when it got old the Caliph told him to let it graze with the flock of camels of charity and roam freely in the grazing lands.

That was the story of Jabir  and his camel, a story that highlights not only the camaraderie of the Prophet  with his companions, but also his great leniency and generosity, and the great love they had for him. -islamweb.net