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They avoid harming one another, they are generous with one another, and they behave in the best manner. When we pray for them, the angels pray for us. Fulfilling the rights of brotherhood in Islam is a means for Allah to support us and reward us in the Hereafter. Failing our brothers and sisters in Islam could result in Allah withdrawing this support for us. And whoever alleviates the need of a needy person, Allah will alleviate his needs in this world and the Hereafter.
Whoever shields [or hides the misdeeds of] a Muslim, Allah will shield him in this world and the Hereafter. And Allah will aid His slave so long as he aids his brother. Maintaining the Rights of Our Muslim Brothers and Sisters: As brother and sisters, the Muslims are entitled to rights that are specific to the religious community, including the right to be treated with proper manners and etiquette, to be prayed for, to be greeted with peace, to be visited when sick, and to enjoy friendly companionship.
To greet him with peace when he meets him, 2. To respond to his invitation, 3. To respond to his sneeze, 4. To visit him when he is sick, 5. To follow his funeral prayer when he dies, 6.
Giving Excuses to the Errors Our Brothers and Sisters and overlooking their Mistakes: e need to i e ex uses and the ene it o the dou t usn al- ann to our rothers and sisters. We ought to be gentle and patient with them when they are wrong, giving them sincere good advice, interpreting their statements and actions in the best way, and overlooking their mistakes.
Do not look for other's faults. Do not spy one another, and do not contend with one another. Do not be jealous of one another and do not nurse enmity against one another. To oblige him to ask is the ultimate shortcoming in brotherly duty. At the second degree you place your brother on the same footing as yourself.
You are content to have him as a partner in your property and to treat him like yourself, to the point of letting him share it equally. The third degree, the highest of all, you prefer your brother to yourself and set his need before your own. This is the degree of siddiq, and the final stage for those united in spiritual love. Tradition tells us that Masruq owed a heavy debt.
Have you salt? Is there anything you need? A noble believer always keeps present in himself the good qualities of his brother, so that his heart may be the source of honour, affection and respect. As for the hypocrite of low character, he is always noticing misdeeds and faults.
Ibn al-Mubarak said: The believer tries to find excuses for others, while a hypocrite looks out for mistakes. Concealing faults, feigning ignorance of them and overlooking them — this is the mark of religious people. Furthermore, you should thank him for what he does on your behalf, indeed for his very intention even if he does not succeed completely.
Ali May Allah be pleased with him said: He who does not praise his brother for his good intention will not praise him for his good deed. Al-Shafi said: To admonish your brother in private is to advise him and improve him.
But to admonish him in public is to disgrace him and shame him. Someone who draws your attention to a blameworthy action you are addicted to, or a blameworthy feature of your character, so that you can cleanse yourself of it, is like one who warns you of a snake or scorpion under your robe — he has shown concern lest you perish, and if you disapprove of that how great is your folly.
On page 63, Imam Ghazali writes how a brother who has befallen into mistakes or failings should be treated:. I mean that brotherhood is a contract on the same footing as kinship; once it is contracted the duty is confirmed, and that which the contract entails must be fulfilled. There are verses here and there. I'm not aware of any systematic treatment. S: That's a very big subject. Again, Islam in English is a little bit like Buddhism in English. There have been a lot of new works produced in the last ten or fifteen years, written not by Christians but by Muslims, just as there are nowadays a lot more relatively good books written not by non-Buddhists but by Buddhists on Buddhism.
I must say I'm not by any means up to date with this material. I have got some works of my own. I'm not quite sure what to recommend, because within the Muslim world itself there are divisions just as there are within the Buddhist world.
For instance if one was asked to recommend to a beginner a book on Buddhism, some people might for instance recommend Walpola Rahula's What the Buddha Taught , but would everybody agree that that was an adequate representation of Buddhism as such - the total tradition?
Some people might think it wasn't, because it was a definitely Theravada-type presentation. So in much the same way, it isn't easy to get a presentation of Islam. If you look at it more closely, you'll find it's Sunni Islam or Shi'a Islam, those being the two main divisions. But it may be possible by the end of the study retreat for me to draw up a reading list of things that are reasonably available. Because as Buddhists we've been quite exasperated by non-Buddhists telling us what Buddhism really is.
There is also, apart from the Sunni-Shi'a divide, there is the whole question of Sufism, which is in some ways quite ambiguous. Some authorities - I'm talking now of Muslim authorities, regard Sufism as especially closely connected with the Shi'a tradition. But others don't agree with that. They regard it as something independent, which may be connected either with the Sunni tradition or with the Shi'a tradition. And there are other later very interesting, in some ways most interesting, developments within Islam, especially in Iran, to do with - well, they could be regarded as extreme developments of Shi'a-cum-Sufi tradition - I'm being very approximate here: my terminology is quite loose because this is quite a new field.
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