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Assignment No. 1
Q 1: Why we should believe in the life of Hereafter?
Answer: Belief in life after death has always been part of the teachings of the Prophets and is an essential condition of being a Muslim. Holy Quran tells us that a day will come when whole universe will be destroyed and every human will die. In Islam, an individual's life after death or their Hereafter is very closely formed by their present life. Life after death begins with the resurrection of man, after which there will come a moment when every human will be surprised as they are confronted with their intentions and deeds, good and bad, and even by their failure to do good in this life. On the Day of Judgment, the entire record of people from the age of puberty will be presented before God. God will weigh everyone’s good and bad deeds according to His Mercy and His Justice, forgiving many sins and multiplying many good deeds. One who excels in goodness will be rewarded kindly, whereas one whose evils and wrongs overweigh his good deeds will be punished. Those who emerge successful in this judgment will go to paradise and the doors of eternal bliss will be opened to them. Those who are condemned and deserve punishment will be sent to Hell - the abode of fire and torture. In Quran, Allah says:
َِ ٌ فًٍَ ٌعًم ِثْ َبل ذ َة ٍَ ًا ُ َ َ ْ َ ْ ي ق َ َز ٍ خ ْس َس
So, he who has done an atom's weight of good shall see it.
َِ ٌ ٔيٍَ ٌعًم ِثْ َبل ذ َ ٍ ش ًا ُ َ َ ْ َ ْ ي ق َ َزة َس َس
And he who has done an atom's weight of evil shall see it. The life in the hereafter is a true life. There was a time when a man was lying in the womb of his mother in a contracted and shrunken position and as breathing in this limited world. If he could think at that time, he would have considered this state as his real life and would never agree to leave it and emerge from the womb of his mother, unless forcibly removed from it. If he were able to speak, he would have considered his emergence as his death and would have constructed it as being buried in a dark dungeon, although it was his birth, which meant that he was to inhabit this vast and wide world after leaving the womb of the mother. In the same way, we consider death banishment from his world; although that too is a kind of our re-birth and progress to a very comfortable life, that is, transfer to purgatory, which is a temporary halting place between this material and transitory world and the eternal world of the Hereafter. It is related that a Companion once inquired from the prophet, “O Messenger of God, who will God raise up his creatures from the dead? Is there anything like it here in this world, which may be cited as example? The prophet replied. Has it never accrued to you that you may have passed by a stretch of land in your country and found it dry and bereft of all vegetation, and then, on coming upon it again, after sometime, discovered that it was covered lavishly with fresh green grass? The Companion replied, “Yes”, may master. It has, The Prophet Remarked, This typifies resurrection. God will raise from the dead in the same manner. The non-believers of Hereafter used to criticize this fact that how a human being will again rise after when his bones will be destroyed. Quran has said that you should look back at your life. How different elements of your body have been put together in order to give you life. Do you not see in the universe that life emerges from non-living things? Trees, plants and even human beings
have passed through different periods in order to get life. The only one Allah has the power that can show you different miracles, then how it is impossible for Him to reproduce you in the life of Hereafter? Do you not see that you were in the womb of your mother?
ٌُٕ َ َح ِبْ ُىْ ََ َب خهَقَُْب ُى َ َ ًب ََٔ ُىْ إٍََُْب َب تسْج َ أف َس ت أ ً َ ك ْ عبث َأ ك ِن ن ُ َع
What! did you then think that We had created you in vain and that you shall not be returned to Us? Man has both powers of virtues and evil. Due to these powers of virtues and evil every nation and country has its some laws according to which someone is punished. We see that some people do evil deeds but still they do not get punishment in this world. On the other side, there are some people, who do good deeds but no one appreciates those people. They do not get any reward of those deeds in this world. Now both who have done evil deeds and good deeds become equal. How our mind can say that both have died equally. It is the need of the Human Nature that there should be justice where evil and good deeds should be put to results. This is the Believe of the life of Hereafter.
َو َجعم اَ ٌِ َ آ َ ُٕا َعًُٕا ان َبِحَبث َبن ُف ِ ٌٍِ ًِ انْؤزْ ِ َو َجعم ان ُ َ ٍٍِ َبنْ ُ َبز ِ أ ْ ْ َ ُ نر ٍ يُ ٔ َ ِه ّص ن ِ ك ًْ ْسد َ ف َ ض أ ْ ْ َ ُ ًْتق َ ك فج
Shall We treat those who believe and do good like the mischief-makers in the earth? Or shall We make those who guard (against evil) like the wicked?
Question 2: Give the detailed definition of Taqwa? Answer:
Taqwa is the Islamic concept of God-Consciousness or higher consciousness. Taqwa is one of the most reflective concepts in Islam. Taqwa is a path by which Muslims relate to one another in society and a means to focus their actions. Because of the great importance of Taqwa, it has been referred to numerous times in the Quran and Sunnah in order to emphasize its relevance and significance to the Muslims. Allah strongly emphasizes the rewards of people with Taqwa in his life and the Hereafter. Thus, understanding the concept of Taqwa is vital and mandatory for every Muslim. In the Holy Quran Allah tells us the qualities of those people who attain Taqwa.
ٍَْس انْب َ أٌَ ُُٕٕا ُ ُْٕ ُى ِبم انًشسق َانًغ ِة ٔن ٍِ انْبس ٍَْ آ ٍَ بِبنّّ َانْ َْٕو اَخس َان َُئ َت ِ ن َ ِس ت َن ْ ٔج َك ْ ق َ َ ْ َ ْ ِ ِ ٔ ْ َ ْس ِ ََك َ ِ َ ي ي َ ه ِ ٔ ٍ ِ ِ ِ ٔ ًْ ِك ًِ َ ٍٍَِان ِتَبة َان َ ِ ٍٍِ َآ َى ان َبل عَى ُ ِّ َِٔي انْقسْ َى َانْ َتَب َى َانًسَب ٍٍِ َابٍْ ان َبٍِم َان َآئ ُ ب ٔ ٍ ي ٔ ْ َ ك َ ٔ َ س ِ ٔ س ِه َ ٔف ٔ ْك ِ ٔ ُبٍ َ ٔ ت ًْ َ َه حب ِ ذ انسقَبة َٔقَبو ان َالة َآتَى انّزكَبة َان ُٕ ٌُٕ بعْٓدِ ِىْ ِ َا َب َ ُٔا َان َبب ٌٍِ ًِ انْبَؤسَبء ٔانّض َاء َس ْ َ َ ٔ ًْ ف َ ِ َ ْ إذ ع ْد ْ ٔ ّص ِس َ ف ٔ َ ِ ِ َأ َ ّص ٌُٕ َ ُ َ ٍٍِ انْبَؤْ ِ َُٔئك اَ ٌٍِ َ َ ُٕا َُٔٔئكَ ُى ان َ ٔح َ س أ ن ِ َ نر َ صدق َأ ن ِ ْ ُ ًْتق
It is not righteousness that you turn your faces towards the East and the West, but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets, and give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keep up prayer and pay the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflicts- these are they who are true (to themselves) and these are they who guard (against evil). According to the above Ayat of Holy Quran, those people who have the following sixteen qualities attain Taqwa.
1. Believe in Allah 3. Believe in Angels 5. Believe in the Prophets 7. 9. 11. 13. 15. To orphans To wayfarers To set slaves free Gives Zakat To be patient in extreme poverty and ailment
2. Believe in last day 4. Believe in Book 6. Give his wealth in spite of Love for it to kinsfolk. 8. To poor 10. To those who ask 12. Performs Al-Salat 14. To fulfill the promise 16. To be patient during the battles
A Hadith about Piety (Taqwa): Narrated by Anas bin Malik (R.A): Abu Talha had the greatest wealth of date-palms amongst the Ansar in Medina, and he prized above all his wealth (his garden) Bairuha', which was situated opposite the Mosque (of the Prophet ). The Prophet used to enter it and drink from its fresh water. When the following Divine Verse came:-"By no means shall you attain piety until you spend of what you love," (3.92) Abu Talha got up saying. "O Allah's Apostle! Allah says, 'You will not attain piety until you spend of what you love,' and I prize above al I my wealth, Bairuha' which I want to give in charity for Allah's Sake, hoping for its reward from Allah. So you can use it as Allah directs you." On that the Prophet said, "Bravo! It is a profitable (or perishable) property. (Ibn Maslama is not sure as to which word is right, i.e. profitable or perishable.) I have heard what you have said, and I recommend that you distribute this amongst your relatives." On that Abu Talha said, "O Allah's Apostle! I will do (as you have suggested)." So, Abu Talha distributed that garden amongst his relatives and cousins. A man who attains piety has been given many rewards by Allah which are obvious from the following Hadith: Narrated by Abu Al-Aswad (R.A): I came to Medina when an epidemic had broken out. While I was sitting with 'Umar bin AlKhattab a funeral procession passed by and the people praised the deceased. 'Umar said, "It has been affirmed to him." And another funeral procession passed by and the people praised the deceased. 'Umar said, "It has been affirmed to him." A third (funeral procession) passed by and the people spoke badly of the deceased. He said, "It has been affirmed to him." I (Abu Al-Aswad) asked, "O chief of the believers! What has been affirmed?" He replied, "I said the same as the Prophet had said, that is: if four persons testify the piety of a Muslim, Allah will grant him Paradise." We asked, "If three persons testify his piety?" He (the Prophet) replied, "Even three." Then we asked, "If two?" He replied, "Even two." We did not ask him regarding one witness. If we see in our daily life, Prayers, Zakat, Hajj, fasting and other Islamic worships are developed in order to attain Taqwa. If we see fasting, we have to be hungry all the time, Being hungry all the
time during fasting is the body of the fasting but the main objective of fasting is to attain Taqwa. The main objective of every worship of Islam is to attain Taqwa.
Assignment No. 2
In above-mentioned verse, we have been ordered to obey Allah Ta’la, His Prophet and the executive authorities. Explain the criteria for the obedience of the executive authorities in the guidance of this Divine injunction.
Answer: The role of the executive authority in the Islamic system is essentially to ensure the implementation of the Shariah for those who follow it among the resident of the Islamic State, owing to their faith in Islam, or to their desire for the protection it provides. Thus, the Islamic State does not require of its subjects any new sort of legal encumbrance, but rather that they implement what their faith requires of them. It is for this reason that the Islamic system differs from all man – made systems of government in which citizens subjected to the commands of people not deferent from themselves. Such governments require the obedience of its citizens even by force major. The Muslim, owing to his belief in Allah, is a follower of the Shariah; he is certain that it is the truth outside of which there is no truth, and that it is he embodiment of justice outside of which there is no justice. One of his requirements of his faith is that the Muslim submit to the ruling of Allah in every matter on which he and another may disagree; and that he do so without finding any rancor in his heart towards the Shariah ruling, even if it seems to be contrary to his own wishes. The Muslim must accept the judgment and obediently carry it out because, in truth, its implementation will count as a
good deed for the Muslim, and will be form of worship for which he may rewarded. On the other hand, his refusal to carry out the sentence of the Shariah will be misdeed for which he may be punished. The responsibility for the administration of the government in an Islamic state is entrusted to a leader who may be compared to the president or the prime minister in a Western democratic state. All adult men and women who subscribe to the fundamentals of the constitution are entitled to vote for the election of the leader. The basic qualifications for a leader are that he should command the confidence of the majority in respect of his knowledge and grasp of the spirit of Islam, that he should possess the Islamic quality of fear of Allah and that he should be brilliant with qualities of leadership. In short, he should have both virtue and ability. In Islam, the judiciary is not places under the control of the executive. It derives its authority directly from the Shariah and is answerable to Allah. The judges are appointed by the government but once a judge occupies the bench he has to administer justice impartially according to the law of Allah; the organs and functionaries of the government are not outside his legal jurisdiction, so that even the highest executive authority of the government is liable to be called upon to appear in a court of law as a plaintiff or defendant. Rulers and ruled are subject to the same law and there can be no discrimination on the basis of position, power or privilege, Islam stands for equality and scrupulously adheres to this principle in social, economic and political realms alike. Allah says in the Holy Quran: “Nay, by thy sustainer! They do not attain to faith until they make thee (O Muhammad) a judge of what is in dispute between them and find in themselves no dislike of what thou decides, and submit with (full) submission” If the Muslim should fail to do his duty, then the executive authority in the Islamic State shall compel to carry out his obligation and fulfill his covenant with Allah. Consequently, those wig gave written in the subject of Islamic Fiqah have confirmed that the role of the representatives of the Islamic state, the Khalifa and his assistants, the governors, the judges and the other civil servants, is the defense of the fait and the administration of the worldly affairs of Muslims. In fact, the summarization is a comprehensive on and sheds light on the meaning of Islamic legal control and its exercise. Thus, if the state is lax in lax its duty, then it forfeits the basis of its authority, and the reason for its existence. It should be remembered that we abide the executive authorities within the Islamic Limits as it is clear from the Hadith. Narrated 'Hazrat Ali (R.A.):
The Prophet sent an army unit (for some campaign), appointed a man from the Ansar as its commander, and ordered them (the soldiers) to obey him. (During the campaign) he became angry with them and said, "Didn't the Prophet order you to obey me?" They said, "Yes." He said, "I order you to collect wood and make a fire and then throw yourselves into it." So they collected wood and made a fire, but when they were about to throw themselves into, it they started looking at each other, and some of them said, "We followed the Prophet to escape from the fire. How should we enter it now?" So, while they were in that state, the fire extinguished and their commander's anger abated. The event was mentioned to the Prophet and he said, "If they had entered it (the fire) they would never have come out of it, for obedience is required only in what is good." If the Islamic State is responsible for the preservation of its legitimacy, then its executive authorities as represented by the Imam, the governors and the employees of the state may not depart from his legitimacy in the administration and managing the affairs of the State. So, if any one of them does anything addressed by such regulation or decisions will not be obligated to obey or comply. Moreover, if what he has done is of a material nature and causes loss or injury to an individual or to a group, then the Chief Executive must ensure that compensation is provided for such a loss either through the courts or the Ombudsman. Khalifa Abu Bakr (R.A.) proclaimed his principle in his first address after becoming Khalifa, by saying. “Obey me as long I obey Allah and His Prophet If ever I should disobey them, then you need no longer to obey me.” All of the rightly guided Khalifa and the just Imams after him followed the same principle of the Shariah which has come to be known through an aggregate of Shariah texts which taken ollectively, have peremptory authority. This leads us then, to one of the most important principles of government in Islam. It is related on the authority of the fourth Rightly guided Khalifa, Ali (R.A.), that the Prophet Muhammad (PBUH), sent out a military expedition with a man from the Ansar as its commander. After they had set out, the commander attempted to test the earnestness of his men by saying to them; Did the prophet of Allah (PBUH) not ordered you to obey me? In reply, they said „But of course‟, Then he said: Collect some dry wood, I have decided that you will step into this fire, Then one of the younger soldiers said to others You ran from the first of hell to the Prophet (PBUH). Do not now rush into anything until you have met the prophet (PBUH). Then, if he orders you to step into it, The narrator said; when they returned to Prophet (PBUH), and told Him what had happened, he said to them, If you have stepped into it, you would never have stepped out of it. Obedience is owed only in matters of piety.
Assignment No. 3
Question No 1. Define knowledge in Islamic Perspective. Answer: We come to know from Quran and Hadith that knowledge is only that which Allah has sent down through his Prophets for the guidance of humanity. A very famous Hadith, which tells us, to acquire knowledge is the duty of every Muslim man and woman. We should also keep this thing in mind that Islam tells us to acquire such knowledge that should benefit us. By acquiring knowledge, we come to know difference between the evil and the good. As per Islamic Point of view, we should seek knowledge of our religion. Being Muslims, we should also keep this thing in mind that our intentions of seeking knowledge should be correct as the following Hadith states: “Actions are judged by intentions and every man shall have that which he intended.” Question No 2. Give the names of two Muslims Scientists who have made contribution in the field of Mathematics. Answer: The names of two Muslim scientists who contributed in the field of Mathematics are as follows. i. ii. Muhammad Ibn Musa al-Khwarizmi Ibn al-Haytham
Question No 3. Explain the contribution of any two Muslim Scientists in the field of Medicine. Answer: MUHAMMAD IBN ZAKARIYA RAZI: Muhammad Ibn Zakariya Razi contributed a lot in the field of Medicine. Razi formulated the first known description of Smallpox. Razi’s book al-Judari wa al-Hasbah was the first book describing smallpox and measles. In medicine Razi contribution was so significant that it could only be compared with Ibn Sina. Some of his books like Kitab alMansoori, Al-Hawi, Kitab al-Mulooki and Kitab al-Judari wa al- Hasabah earned everlasting fame. Some of his books were published separately in Europe. His book alJudari wal Hasabah was the very first treatment on smallpox and chicken pox, and is largely based on Razi's original contribution. Through this treatise, he became the first to draw clear comparisons between smallpox and chicken pox. Razi is also known for having discovered "allergic asthma," and was the first physician ever to write articles on allergy and immunology. Razi, also considered the father of pediatrics as he wrote a
book: The diseases of Children, the first book to deal with pediatrics as an independent field of medicine. IBN SINA: Abu Ali al-Husayn Ibn Abdullah Ibn Sina was born in Bukhara in 980. He earned splendid favour for treating the Kings of Bukhara and Hamadan for ailments other physicians could neither diagnose nor cure. Ibn Sina made large contributions to philosophy, mathematics, chemistry, and astronomy. However, his most important contributions were in the field of medicine. His most famous book Al-Qanun fi al-Tibb is still considered one of the best books ever written in the field of medicine. Al-Qanon fi Al- Tibb was an encyclopedia containing more than one million words. It was composed of five parts: In Part I, he described the principles and theories of medicine. Whereas Part II contained the simple drugs arranged alphabetically. In Part III, he described localized diseases of the body from the head to the toes. Part IV was addressed to generalized diseases of the body e.g. fevers. In Part V, he explained compound drugs. This book contained all medical knowledge up to the 10th century. This book was translated into many languages and was taught in Europe. Question No 4. Explain the contribution of any two Muslim Scientists in the field of Geography. Answer: AL-IDRISI: Abu 'Abdullah Muhammad bin Muhammad 'Abdullah bin Idris al-Hammudi al-Hasani was born in 1099 in Centa in Morocco. Al-Idisi best work known today is his map of the world. He worked for eighteen years at the court of King Roger II of Sicily. His maps were very much used during the explorations of the era, like the journey of Christopher Columbus. The works of Al-Idrisi include Nozhat al-mushtaq fi ikhtiraq al-afaq, which include descriptions of his own journeys illustrated with maps. Kharitat al-`alam alma`mour min al-ard was his other contribution, in which he divided the world into seven regions. He also proved that Earth is spherical, not round. The map that Al-Idrisi built also contained on it lakes, rivers, mountains, major cities and trade routes. This map was used in Europe for centuries. The map that Christopher Columbus used was taken from Al-Idrisi’s work. He died in 1166. YAQUT-AL-HAMAVI:
One of Yaqut-al-Hamavi big works contains a geographical dictionary named Mujam-alBuldan that contains all geographical names in alphabetical order. This dictionary was published in Germany between 1666 and 1673. The dictionary Mujam-al-Buldan is still measured one of the best works of Arabic Literature. This book not only included information on geography but also included information on History, Natural History and Ethnography. This book also contained his observations, and his knowledge from earlier resources. In this book, Yaqut-al-Hamavi described every country, region, city and town in alphabetical order. In this book, there was exact location of cities, towns and different regions around the world. Along with location of different cities, towns and regions, Yaqut-al-Hamavi also mentioned the history, wealth and other leading figures of that particular region. This is still considered his great work in the field of geography. Question No 5. Briefly discuss the Hajj as symbol of Unity of Muslim Ummah. Answer: One of the beautiful features Hajj possesses is the Islamic Unity. This unity is also been mentioned in the holy Book Quran. We see that Muslims come from around the world and gather at the Holy Kaaba to pray to Allah. Although their cultures are different, the languages they speak are different, their faces are different, but when they reach at Holy Kaaba, they change their clothes and put on a simple cloth, which we know as Ihram. The all-single dress they wear distinguishes them that they are from the Army of only Allah. Moreover, when they move forward, they all say from their mouth. Labbayk, Allahumma labbayk, la sharika laka labbayk Here am I before Thee, O God, doubly at Thy service, there is no partner unto Thee, here am I. Although their languages are different but they all say the same words having the same meanings. All perform their prayers led by one Imam. They sit, rise, and perform Ruku and Sajda at one signal of Allah-o-Akbar. They all perform other features of Hajj in one manner. They sacrifice animals all together. These features of Hajj clearly reflect the unity of Muslim Ummah. When Muslims come all around the world and meet at a single place, they meet each other coming from different countries, they also discuss about other countries and cultures, and in this way we see is the Unity. When a person performs Hajj, he also sacrifices and animal, and when he delivers the meat of that animal among the needy, due to this people come closer to each other, and when people come closer to each other, Muslim Unity spreads World Wide. This unity is of only one thing that every Muslims has deep feelings for the Holy Places of Muslims, for Muslims the Holy Places are of big importance to them, and every Muslim wants to visit these Holy Places at least once in their lives. These things clearly reflect the Unity of Muslim Ummah around the World.
Assignment No. 4
Question: Islam stresses upon the Rights of relatives. Discuss in the light of Quran and Hadith. Answer:
Relatives are those who are related with us through blood and close ties. Everyone who has a tie of relation with us has a number of rights upon us, in accord with how closely they are related to us. Allah says in the Holy Quran: "And give to the relative his right." [Surah al-Israa' 17:26] According to the teachings of Islam, every relative should be given a level of right. These levels are attached upon close relationships of the individual, as Allah and Prophet Muhammad (PBUH) set it forth. Good social ties, and fruitful relationships are very valuable in the sight of Allah. It is, therefore, important to maintain good relationships, which lead to a better society. Allah says in the Holy Quran: "And worship Allah alone, and do not set-up any partner to Him in worship, and be kind and good to the parents, and to the relatives." [Surah an-Nisaa 4:36] Therefore, it is compulsory upon everyone to take care of their relatives in the best possible way and to support them according with their needs, and what they seek of help and support. It is related by Hazrat Anas (R.A.) that the Prophet Muhammad (PBUH) said "Whoever wants an increase in his sustenance and that the marks of his feet remain for a long time in the world (i.e. to live long) - he should be kind and helpful to his relatives." Every Muslim should be closer and kind to his relatives as per the teachings of Islam. All should support relatives in every possible way and by every affordable means where physical, mental, spiritual, moral or financial. The amount of support is comparative to the status or importance of relationship of the relative, and is estimated based on the need of such a relative. This matter has its own merits based on religious teachings, moral responsibilities, mental judgment and pure native necessities.
Believing Muslim individuals who are committed to Islam and its sound, pure and accurate teachings are urged time and time again and constantly reminded with the value of such a noble deed to a relative. Many statements support this fact from both the Glorious Quran and the Sunnah of the Prophet Muhammad (PBUH), as mentioned in the following Hadith. Abu Huraira (R.A) relates from the Prophet Muhammad (PBUH), that he said "Indeed Allah created the creation, until he was finished doing so, the womb stood-up and said: Is this the place of one who seeks refuge in you from those who severe and cut ties with me. So Allah said: Yes, Indeed Would it please you that I keep ties with those who keep ties with you, and cut-off ties with those who cut-off lies with you? So the womb: said: Yes, indeed' So Allah said: Then this is for you. Then Allah's Messenger (PBUH) said: "Recite if you wish: َْ َمْ ع ٍَْ ُىْ ٌِ تٍََْٕ ُىْ ٌَ ُفسِ ُٔا فًِ انْؤَزْض َ ُق ِ ُٕا أَزْحَب َ ُى يك ِ ٔت َّطع فٓ َس ت إ َ ن ت أ ت ْ د But if you held command, you were sure to make mischief in the land and cut off the ties of kinship! ْأَْٔئ َ اَ ٌٍَِ َ َ َ ُ ُ انَ ُ فََ َ َ ُى ََٔعْ َى َبّْصَب َ ُى ُْ ن ِك نر نعُٓى هّ ؤصًٓ ْ أ ً أ ز Those it is whom Allah has cursed so He has made them deaf and blinded their eyes.
Both Bukhari and Muslim report this Hadith. Prophet Muhammad (PBUH) also said, "Whosoever believes in Allah and the Last Day let him keep the ties of relations."Both Bukhari and Muslim report this Hadith. Unfortunately, many people do not fulfill this right and misbehave the bounds concerning this. Some of them do not seek to join ties with relatives or show kindness to them; neither through wealth, nor through good behavior, nor through the giving of occasional gifts and presents, nor through rendering helps to them in times of need. Indeed many days or months may pass without seeing or visiting them and sometimes, rather than seeking to join ties of relations; some people even intend to harm their relatives. Such people only even keep close ties with those who are not relatives. Some people only keep ties of relations with those who maintain ties with them, but cut off from those who cut off with them. On the other hand, there are other kinds of people who establish good relations with relatives only for the sake of relationships, not for the cause of Allah. Such people in reality are not doing what they are doing for the fulfillment of the commands of Allah, but are paying back those relatives what was paid to them in advance.
However, from the Holy Quran and Sunnah we see that one who keeps ties for the sake of Allah regardless of whether his relations keep ties with him or not is a true good person. The Prophet Muhammad (PBUH) has said "Whoever violates the rights of relatives, shall not go to Paradise. This Hadith lonely is enough to make us understand the importance of relations with relatives. It shows that Allah dislikes the violation of the relatives’ rights so much, that with its filthiness, no one can enter Paradise. It is only when a person has received his punishment or has been forgiven, then the gates of Paradise will be opened for him. Once a man asked Prophet Muhammad (PBUH): O Prophet of Allah! I have relatives with whom I maintain ties of relations, yet they cut-off from me. I treat them kindly, yet they treat me in an evil manner and I am forbearing and patient with them, yet they behave rudely and ignorantly towards me. The Prophet (PBUH said, "If the situation is as you say, then it is as if you are filling their mouths with sand and Allah will continue to aid and support you as long as you continue doing what you are doing." It is good that one gains from being good and kind to his relatives at large. If the only thing man acquires from such a noble, social act is the bliss of Allah; it meets the requirements of a man in this life. But, it most likely that man will get marvelous benefits from fulfilling such commands of Allah, matures morally and feels at ease and peace with himself and with the community around him. We see that a man can do nothing without the support of family members and his relatives. It coincides with the basic requirements of man in his social life. Establishing such rights by Allah to govern the Islamic life and society is but a blessing of Allah to man. Such relationships will produce a supportive civilization, better relations amongst the various individuals and components of the different components of society.