Tasks of Angels

Allah The Almighty described the tasks of some of the angels Saying (what means):{And those who arrange [each] matter} [Quran 79: 5] Al-Hasan  said, "The verse refers to the angels. They arrange the affairs from the heavens to the earth. Allah The Almighty also Says (what means): {And those [angels] apportioning [each] matter } [Quran 51: 40] It is said in its interpretation: They are the angles, among which tasks are distributed, such as land fertility and infertility, rain, death and all other different matters.

Allah The Almighty mentioned some of the tasks which He entrusted to angels such as His saying (which means): {For each one are successive [angels] before and behind him who protect him by the decree of Allah.} [Quran 13: 11] Such angels are entrusted to protect human beings from every evil by the command of Allah The Almighty until the decree of Allah The Almighty reaches him and at this moment they leave him. Allah The Almighty also Says (what means): {And He is the subjugator over His servants, and He sends over you guardian-angels until, when death comes to one of you, Our messengers take him, and they do not fail [in their duties].} [Quran 6: 61] In this verse, Allah The Almighty mentioned that the angels are entrusted to take the souls of people.

Moreover, some of them are appointed to carry the Throne of the Most Gracious. Allah The Almighty Says (what means): {Those [angels] who carry the Throne and those around it exalt [ Allah ] with praise of their Lord.} [Quran 40: 7]

Amongst the tasks of the angels is that they ask forgiveness for those who have believed. Allah The Almighty Says (what means): {And ask forgiveness for those who have believed, [saying], "Our Lord, You have encompassed all things in mercy and knowledge, so forgive those who have repented and followed Your way and protect them from the punishment of Hellfire.} [Quran 40: 7]

It was also reported in the Sunnah what indicates that Allah The Almighty takes care of humans at the first stages of their creation and formation in the wombs of their mothers. Anas ibn Malik  narrated that the Prophet  said: “Allah has appointed an angel over the womb. He says, ‘O Lord, a drop of semen (Nutfah); O Lord, a clot (‘Alaqah); O Lord, a little lump of flesh (Mudhghah).’ Then if Allah wishes (to complete) its creation, the angel asks, (O Lord) male or female, wretched (doomed to Hell) or blessed (destined for Paradise)? How much will his provision be? And what will his lifespan be?’ All that is written whilst (the child) is still in the mother's womb.” [Al-Bukhari]

In addition, it was reported in the Sunnah that Allah The Almighty has appointed angels to form embryos in their mothers’ wombs and to breathe the soul into them. Huthayfah  narrated that the Messenger of Allah  said: “When the drop (of semen) remains in the womb for forty two nights, Allah The Almighty sends an angel to it to form it, create its hearing, sight, skin, flesh, and bones.”[Muslim]

Amongst the tasks of the angels is writing down all deeds of the people whether good or evil. Allah The Almighty Says (what means):

• {Man does not utter any word except that with him is an observer prepared [to record].} [Quran 50: 18]
• {Noble and recording. They know whatever you do.} [Quran 82: 11-12]

Other Hadeeths indicate that some angels are appointed to travel throughout the world, seeking out gatherings of Thikr (remembrance of Allah The Almighty). Abu Hurayrah  narrated that the Messenger of Allah  said: “Allah The Almighty has angels who travel the highways seeking out the people of Thikr. When they find people remembering Allah, they call out to one another, "Come to what you hunger for.” [Al-Bukhari]

Hadeeths also indicate that there are angels who strive in Jihad with the believers. Allah The Almighty Says (what means): {[Remember] when you asked help of your Lord, and He answered you, "Indeed, I will reinforce you with a thousand from the angels, following one another.} [Quran 8: 9] Ar-Rabee‘ ibn Anas said, "In the aftermath of the battle of Badr, the people recognized those whom the angels had killed from those whom they killed, by the wounds over their necks, fingers and toes, because those parts had a mark as if they were branded by fire.'' [Al-Bayhaqi]

Many proofs indicate that angels will intercede on the Day of Resurrection for the sinful believers. Allah The Almighty Says (what means):{And how many angels there are in the heavens whose intercession will not avail at all except [only] after Allah has permitted [it] to whom He wills and approves.} [Quran 53:26]

And it was stated in the Hadeeth: “…then angels, Prophets and truthful worshipers will intercede...” [Ibn Hibban]

It was mentioned in some Hadeeths that there are angels entrusted to protect the sacred places from Ad-Dajjal (anti-Christ) as what Anas ibn Malik  narrated from the Prophet  as saying: “There is no land that the Dajjal will not enter, apart from Makkah and Al-Madeenah. He will not come to any of their entrances but there will be angels standing in rows guarding them...” [Al-Bukhari]

There are Hadeeths that indicate that angels do not enter a house in which there is a picture (image) or a dog. Abu Talhah Al-Ansari narrated that the Messenger of Allah  said: “The angels do not enter a house in which there is a dog or an image.” [Ahmad]

Those were some of the tasks of angels mentioned in the Noble Quran and the honorable Sunnah of the Prophet  without naming the angels who are entrusted with such actions.

On the other hand, the Noble Quran and the honorable Sunnah mentioned certain tasks of the angels and also named those angels. Amongst the greatest angels that the Noble Quran and honorable Sunnah mentioned their names and their tasks are Jibreel (Gabriel), may Allah exalt his mention, who brings down the Revelation to the Messengers, and Meekal (Michael) who is in charge of the rain. Both of them are appointed to maintain life; Jibreel is appointed to maintain the life of hearts while Meekal is appointed to maintain the life of bodies. Both revelation and rain are essential for life to continue and for achieving happiness for humanity. Allah The Almighty Says (what means):{Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael - then indeed, Allah is an enemy to the disbelievers.} [Quran 2: 98]

Amongst those whom the Quran mentioned explicitly by their names is Malik the Keeper of Hell. Allah The Almighty Says (what means):{And they will call, "O Malik, let your Lord put an end to us!" He will say, "Indeed, you will remain.} [Quran 43: 77]

Other angels whom the Quran mentioned explicitly by their names are Haroot and Maroot, may Allah exalt their mention. Allah The Almighty Says (what means): {And that which was revealed to the two angels at Babylon, Haroot and Maroot.} [Quran 2: 102]

Moreover, the Sunnah has mentioned the names of some angels and their tasks. Amongst those angels whom the Sunnah mentioned by their names are Israafeel  who is appointed to blow in the Horn. Abu Sa‘eed Al-Khudri  narrated that the Messenger of Allah said: “How can I feel comfortable when the one with the Horn has put the Horn in his mouth and has looked down, listening out for the command to be given to him?” They said, ‘What should we say, O Messenger of Allah?’ He said: Say: “Allah is Sufficient for us and the best Disposer of affairs, on Allah have we rely.” [Ahmad and At-Tirmithi] It was mentioned in another narration that Israfeel is the one who is appointed to blow the horn.

Amongst those angels whom the Sunnah mentioned by their names are Munkar and Nakeer, may Allah exalt their mention, who are appointed to ask every slave in his grave. Abu Hurayrah  narrated that the Messenger of Allah  said: “When the deceased is buried (or he said: when one of you is buried), there come to him two blue-black angels, one of whom is called Al-Munkar and the other An-Nakeer.” [At-Tirmithi]

It is common to hear people say that the name of the angel of death is ‘Izra’eel while, as the scholars said, there is no proof in any Saheeh Hadeeth that his name is ‘Izra’eel. In addition, Allah The Almighty has mentioned him with his task not by his name. Allah The Almighty Says (what means): {Say, "The angel of death will take you who has been entrusted with you.} [Quran 32: 11]

Such are some of the tasks of the angels that were mentioned in the Noble Quran and Sunnah. This indicates, as Ibn Al-Qayyim said, that Allah The Almighty has appointed angels for the heavenly and earthly worlds. They arrange the affairs of the world by the permission, will and command of Allah The Almighty. Therefore, He sometimes attributes arranging such affairs to the angels for they are those who fulfill such matters as Allah The Almighty Says (what means): {And those who arrange [each] matter} [Quran 79: 5] While at other times He attributes that to Himself as He Says (what means): {Indeed, your Lord is Allah, who created the heavens and the earth in six days and then established Himself above the Throne, arranging the matter [of His creation].} [Quran 10: 3] Thus, Allah The Almighty is the One Who arranges the affairs of all things by His command, permission and will while the angels are those who accomplish these matters. -islamweb.net

BUSINESS ETHICS IN ISLAM (PART 1 OF 2): BUYING AND SELLING

What is Business Ethics?

Business ethics are generally accepted to be the set of moral values and corporate standards of conduct that exist in a business organization.  What this means varies from one organization to another.  In large companies, corporate lawyers define the business ethics of a company with specific interest in staying within the bounds of the law.  Business ethics also vary from one person to another.  Those who conduct business can have decidedly different ethics and widely differing definitions of what is right and what is wrong.  Sometimes the dividing lines between what is moral and immoral become blurred.  This can lead to ethical dilemmas.

Trying, in a business scenario, to decide between one action and another is often problematic.   This is why countries have laws and regulations pertaining to businesses and why business organizations often design codes of behavior, or ethical standards, that members adhere to.  In the modern world the business arena is often rife with ethical dilemmas and without regulations situations could have widely differing outcomes.  Those conducting businesses have to deal with many situations that need ethical standards as guidelines.  These situations include, but are not limited to, sexual harassment, bullying in the workplace, gender or racial discrimination, conflicts of interest, misuse of assets, and environmental pollution.

Islam’s Emphasis on Ethical Behavior

Moral and ethical behavior is a thread running through Islam.  It is designed for all people, in all places and in all times and insists on good behavior at all times.  Thus as laws and regulations change from country to country, organizations to organization, Islamic standards remain fixed.  Fairness, justice, respect, and honesty are part of Islamic behavior and not restricted to business dealings, having said that, however, business affairs, earning a livelihood and trading are important concepts in Islam.  A Muslim must take honesty and fairness into account in all his dealings not just in business, and he does so because he knows that God is watching and will judge people according to their deeds.

Prophet Muhammad, may the mercy and blessings of God be upon him, is our greatest role model.  Apart from being a Prophet, lawgiver, statesman, military commander, and family man, he was also a very successful businessman.  It is his teachings that Muslims follow knowing that we cannot displease God by doing what Prophet Muhammad taught.  God did not leave us alone to stumble about trying to understand how to live a good life; He gave us the Quran and Prophet Muhammad to guide us to a good outcome both in the Hereafter and also in our life in this world.  If we follow the principles and guidelines of Islam, we will be honest and just in all our dealings, including business dealings.  A general principle in Islam is that all things are permissible except those that are forbidden.  This is in regard to everything on earth that pertains to humankind, their lives, and livelihood.   And when combined with Islam’s ethical and moral code it gives the Muslim a sense of responsibility and accountability in all aspects of life.

Before prophethood Prophet Muhammad was a businessman, a trader.  He worked from a young age for his uncle, Abu Talib, and his first contact with his future wife Khadijah was when she employed him, because of his honesty and integrity, to manage her caravans.  Islam recognizes trade, or business, as it is known today, as an integral part of human life.  When Prophet Muhammad was asked the best way for a person to earn their living, he replied working with their hands and honest trading.[1]  Thus the Quran and the traditions of Prophet Muhammad contain many references to trade and advice about how to conduct business.  We are able to examine that advice and find that it is applicable today as it was 1400 years ago. 

Prophet Muhammad emphasized honesty and kindness in all business dealings.  He said, "The truthful and honest merchant is associated with the Prophets, the decent, and the martyrs."[2] And, "God shows mercy to a person who is kind when he sells, when he buys, and when he recovers a debt."[3]

Buying and selling is a way for a person to make a living, support his family and support his community through his charity.  It is something that most people are involved in at some point in their lives.  And even shopping and bargaining for your purchases at the local market means that you are engaged in business.  Prophet Muhammad bargained, but he would never try to undermine the real value of the item.  And the merchant should not try to cheat the buyer into paying more than an item is worth.

Piety and Charity

Prophet Muhammad advised the traders to be righteous, honest and to give charity.  "The two parties to a transaction have the option of canceling it until they part.  If they are honest and disclose any defects, their transaction will be blessed, but if they lie and conceal defects the blessing of their transaction will be erased."[4]  He also realized that engaging in trade often put people in situations where God is far from the forefront of their minds.  He said, "Oh merchants, selling involves idle talk and oaths, so mix it with charity."[5]

Prophet Muhammad forbade a well-known marketplace trick of telling people a higher price had been offered for something in order to raise the price and encourage the sale.6  He wanted the believers to known for their honesty and generosity and urged people to give a little more when weighing and measuring.  And he counseled those who were owed money or goods to be lenient and even let the debtors off their debts if the circumstances warranted it.  Fairness, kindness, honesty, and generosity were traits he encouraged.  He said, "Whoever wants God to save him from the calamity of the Day of Resurrection should give more time to someone in financial difficulties or absolve him."[6] -islamreligion.com

FOOTNOTES:

[1]Imam Ahmad

[2]At-Tirmidhi

[3]Saheeh Al-Bukhari

[4]Saheeh Al-Bukhari, Saheeh Muslim

[5]At Tirmidhi, Abu Dawood and others

6Saheeh Al-Bukhari

[6]Saheeh Muslim

Etiquettes related to gatherings

• Every religion and culture, besides a number of other things, have their own distinct set of customs, traditions and etiquettes. In fact, one of the important distinguishing features between one nation and one tribe and another has generally been its distinct set of customs, traditions and etiquettes. The nation or tribe formed by the followers of the prophets and messengers of Allah is no exception. In the formation of this group, the prophets of Allah, may Allah exalt their mention, directed their followers to conform to a particular set of etiquettes, which would distinguish them as a nation of the followers of Allah's prophets.

However, because the basic objective of all prophetic teachings is to cleanse the human mind, body and soul from all that has the potential of defiling it, the customs and etiquettes for this group of people have also been fixed and promoted with the same target in perspective.

In this article we will focus on the etiquette in Islam that is related to gatherings.

Etiquettes related to gatherings

Ibn `Umar  reported: “The Messenger of Allah  said: "Do not ask someone to give up his seat in order to take it, but make accommodation wide and sit at ease.''” It was Ibn `Umar's habit that if a person left his seat for him, he would not take it. (Al-Bukhari and Muslim).

Herein, we are told that the space of meeting should be wide enough to accommodate every participant. None should feel the space problem. Good manners disallow a newcomer to get a seat vacated for himself by force, no matter if the occupant is an inferior. Yet, there is nothing undesirable if the latter willingly vacates the seat for a superior. Ibn `Umar  would never agree to availing even a willing offer in this respect. Obviously fear of Allah and moral scruples lay behind his reluctance to take the place of somebody else. Yet, there are a few exceptions in this regard. For example, if somebody sits in the chair of his teacher, he may be asked to leave it. Also if a man has fixed place in the market to sell his goods, another person will not be justified in occupying it forcibly.

Abu Hurayrah  reported that the Messenger of Allah  said: "If someone leaves his seat (for one reason or another) and returns to it, he is better entitled to it.'' (Muslim)

Jabir Ibn Samurah  reported:   "Whenever we came to the gathering of the Prophet  we would sit down at the end (of the assembly)." (Abu Dawood).

This narration throws light on social etiquette. Suppose, if somebody comes to participate in a meeting or was invited to a gathering, he should not behave in a rustic manner by crossing over the heads of the sitting people. Nor should he attempt to forcibly put himself in the place of another person, rather he should sit in any open spot even if it was at the end rows or the back of the room.

Salman Al-Farisi  reported that the Messenger of Allah  said: "If a man takes a bath on Friday, purifies himself thoroughly wears any perfume which is available in the house, sets forth for the mosque, does not (forcibly) sit between two persons, offers the prayer that is prescribed for him and listens to the Imam silently, his sins between this Friday and the previous Friday will be forgiven.'' (Al-Bukhari).

This hadeeth highlights the following important points:

1.     To take a bath on Friday is a matter of commendation. Some scholars (rightfully) adopt that it is a mandatory act.

2.     One is recommended to take it in the morning or before going to the mosque to offer prayer.

3.     On this occasion the use of perfume is preferable.

4.     There is a mention of good manners. Instead of crossing over the heads of worshippers, one should try to locate an open space and sit there. To thrust oneself between two sitting persons looks awkward.

5.     Entry into the mosque should be followed by the performance of a two Rak`ah prayer, even if the Imam is delivering Khutbah (speech).

6.     An attempt should be made to offer voluntary prayer before the Khutbah, if time permits.

7.     Complete silence should be observed during the Khutbah to the point that one is not allowed to say to request another person to be silent, if one does not want to loose reward.

8.     If a man offers his Friday prayer by observing the said conditions and prerequisites, his week-long sins will be forgiven by Allah. But these are exclusively minor sins. As regards major grave sins, the sinner will not be forgiven by Allah unless he sincerely repents from the sins. Similarly, a man's failure to do his duties towards his fellow-Muslim brothers or sisters, in case he has wronged them in anyway, will not be pardoned unless he is forgiven by them.

Some will ask: ‘What should I do if I want to sit between two people?’ `Amr Ibn Shu`ayb on the authority of his father and grandfather reported: ''The messenger of Allah  said: "It is not permissible for a person to sit between two people without their permission.''(At-Tirmithi).

This Hadeeth tells us that a man is forbidden to push himself between two sitting persons unless they themselves allow him to do that.

Huthayfah Ibn Al-Yamaan  reported: “Whosoever takes seat in the midst of an assembly has been cursed by the messenger of Allah . The Messenger of Allah  curses the one who sits in the middle of people's circle.” (Abu Dawood).

Herein, we are also told that a man must not push himself into the circles of some sitting people as this shows no consideration for their feelings. A Muslim should not intrude on other people's personal affairs.

Abu Sa`eed Al-Khudri  reported: “I heard Messenger of Allah  saying: "The best assemblies are those in which people make room for one another.'' (Abu Dawood).

This Hadeeth urges us to spread out in assemblies and make room for one another to the comfort of everyone.

Supplication after the gathering

Abu Hurayrah  reported that the messenger of Allah  said: "Whoever sits in a gathering and indulges in useless talk and before getting up supplicates: `Subhanaka Allahumma wa bihamdika, ash-hadu alla ilaha illa Anta, astaghfiruka wa atoobu ilayka (O Allah, You are free from every imperfection; praise be to You. I testify that there is no true god except You; I ask Your Pardon and turn to You in repentance),' he will be forgiven for (the sins he may have intentionally or unintentionally committed) in that assembly.'' (At-Tirmithi).

A senseless, boisterous talk, not related to the life to come, is unprofitable and warrants deprecation. But since it is a small sin, it may be pardoned if one sincerely repents of it. Yet, it cannot be classified under the head of major grave sins and human-right violations which are unpardonable. Scholars unanimously agree that those sins which can be forgiven upon sincerely reciting the above-mentioned supplication are minor sins which relate to the violation of Allah's Rights, as evidenced by other narrations.

Abu Barzah  reported: “Towards the end of his life, the messenger of Allah  would supplicate before leaving an assembly thus: "Subhanaka Allahumma wa bihamdika, ash-hadu alla ilaha illa Anta, astaghfiruka wa atoobu ilayka (O Allah, You are free from every imperfection; all praise is for You. I testify that there is no true god except You, I ask Your forgiveness and turn to You in repentance).'' A man once said to him: "O Messenger of Allah! You have spoken such words as you have never uttered before.'' He  said: "It is an expiation of that which goes on in the assembly.'' (Abu Dawood).

The messenger of Allah  would recite this supplication at the end of every assembly to teach Muslims how to gain more rewards and to beseech Allah to forgive the lapses which they might have inadvertently committed during the course of a general conversation. There is no indication in the Hadeeth that he  himself used to engage in idle talk while he was with his Companions.

Ibn `Umar  reported: "The messenger of Allah  seldom left a gathering without supplicating in these terms: "Allahumma-qsim lanaa min khashyatika maa tahoolu bihi baynanaa wa bayna ma`aaseek, wa min taa`atika maa tuballighuna bihi jannataka, wa minal-yaqeeni maa tuhawwinu `alayna masaa'ibad-dunyaa. Allahumma matti`naa biasmaa`inaa, wa absaarinaa, wa quwwatinaa maa ahyaytanaa, waj`alhul-waaritha minnaa, waj`al tha’ranaa `alaa man zalamanaa, wansurnaa `alaa man `aadaanaa, wa laa taj`al museebatanaa fi deeninaa, wa laa taj`alid-dunyaa akbara hamminaa, wa laa mablagha `ilminaa, wa laa tusallit `alainaa man-laa yarhamunaa, (O Allah, apportion to us such fear as should serve as a barrier between us and acts of disobedience; and such obedience as will take us to Your Paradise; and such as will make easy for us to bear in the calamities of this world. O Allah! Let us enjoy our hearing, our sight and our power as long as You keep us alive and let them remain until the end of our lives, and make our revenge restricted to those who oppress us, and support us against those who are hostile to us let no misfortune afflict our religion; let not worldly affairs be our principal concern, or the ultimate limit of our knowledge, and let not those rule over us who do not show mercy to us).'' (At-Tirmithi).

This Hadeeth reveals a supplication through which we may be able to reach all that which is good in this world as well as in the Hereafter.

Conclusion

Abu Hurayrah  reported that the messenger of Allah  said: "Those people who leave a gathering in which they have not mentioned Allah, will conclude it as if it has foul odour similar to that of a rotten carcass of a donkey. And it will be a cause of grief to them (e.i. in the Hereafter).'' (Abu Dawood).

The messenger of Allah  has warned us against refraining from the remembrance of Allah because most of the heart diseases are caused by this indifference, and because most of the sins are committed as a result of this indifference.

Abu Hurayrah  reported: “The Prophet  said: "Whenever a group of people sit in a gathering in which they do not mention Allah The Exalted, nor supplicate to exalt the mention (and status) of their Prophet, such a gathering will be a cause of grief to them. If Allah wills, He will punish them, and if He wills He will forgive them.'' (At-Tirmithi).

Any meeting where Allah is not glorified and praised and His blessings are not invoked to exalt the mention of His Prophet  will cause grief and punishment to the participants in the Hereafter.

Abu Hurayrah  reported: The messenger of Allah  said: "If anyone sits in a gathering where he does not mention Allah, he will bring grief upon himself (on the Day of Resurrection), and he who lies down in a place where he does not mention Allah, will bring grief upon himself (on the Day of Resurrection).'' (Abu Dawood).

To sum up what has gone in these mentioned prophetic narrations of this issue, man should mention Allah on all occasions. This will establish and cement his bond with Allah, keeping heedlessness away from his heart and mind. It is heedlessness which prompts man to transgress Divine rules and limits, whereas the remembrance of Allah prevents him from indulging in backbiting and passing slanderous remarks against people in their absence or reproaching and belittling someone at a meeting. Unfortunately, such petty and negative out-pourings are relished at chat sessions in our society. This generates grudge, illwill and hostility in hearts and splits up social cohesion and Islamic solidarity. Every Muslim should, therefore, take care to avoid such gatherings, and if it so happened that he attended any such gathering, then he must fulfill his duty of forbidding people from evil when they indulge in it.  - islamweb.net