Rules Of Engagement Practice Quiz 1

There are only a few instances where lying is permissible:

1. Lying to one’s wife:
a. In halaal matters to avoid confrontation (i.e. ate at mother’s house but pretended that you didn’t)
b. Exaggerations in statements that compliment your spouse.

2. During times of war.
a. If caught by the enemy, do not reveal secrets.
b. Prophet Ibrahim said that Sarah was his sister (she was his sister in Islam so this wasn’t really a lie).

3. Helping people in reconciliation.
a. Trying to help two people rectify and mend their broken ties.
b. Hide something you know about the other person hoping it will bring some reconciliation.

Abdullah b. Mas'ud reported: “I said: ‘Messenger of Allah (e), which of the deeds (takes one) nearer to Paradise?’ He (the Holy Prophet e) replied: ‘Prayer at its proper time.’ I said: ‘What next, Messenger of Allah?’ He replied: ‘Kindness to the parents.’ I said: ‘What next?’ He replied: ‘Jihad in the cause of Allah.’ ” [Al Bukhari & Muslim]

In Their Lifetime… Parents have 5 rights upon their children..

1. Obedience: Among our duties to our parents, we must be obedient to them. If they tell you to do something good, it is doubly imperative that you obey because you would be obeying Allah I and your parents. Allah I commands obedience to parents directly after worship of Him alone, therefore showing how important it is.

2. Respect & Honor: Allah chose your parents to be the direct cause of your existence, so someone who is not grateful to the direct cause of their existence cannot be grateful to the Creator. Allah chose our parents for us, so if you have an issue with them, then you have a problem with the decree and decision of Allah.

3. Kind Treatment: The ayah in Surat Luqman (Verse 24), above, shows that you should at least show your parents kindness because they raised you from when you were young. Always humble yourself before your parents.

4. Du’aa: Always have the best interests of your parents at heart.

5. Care for Them: We must care for our parents physically, financially, and emotionally.

Narrated Abu Hurairah, that Rasool Allah said, “Whoever desires more provision in his life, should join ties with blood relations or kinship. (Bukhari)

Right of relatives given by Allah (S): 

1. Kind treatment and demonstrating compassion to the ones who are younger and respecting the elders. Part of respecting Allah is to show respect to those older than you.
2. Offering your help or aid if they need it. Giving them naseeha (advice on matters of deen or dunya) whether they ask for it or not. Giving them emotional or monetary support.
3. Keeping contact with them. This varies and depends on families. Whatever system you have, keep in touch with them.
4. Being patient with them and do du’aa for them. If they are bad to you, be good to them and at the same time, do du’aa for them. Don’t counterattack.
5. It is people’s akhlaaq and value of the deen that determines their status in the eyes of Allah. Inheritance and financial issues have to be resolved according to the Shari’ah because they cause a lot of issues. Everyone has to receive their due share hence it should 
be divided and settled as soon as possible, according to the Shari’ah.

The meaning of the term Zakat is:
1) to purify; purification;
2) to increase or to grow

And if you examine this ‘ibaadah, it does both: purifies & grows. And it is for both the giver (believer) and the given (the wealth). It purifies the giver – takes Eeman and requires generosity.

Rasoolullah (SAW) swore by four things and one of them was that ‘the wealth of a believer will not diminish because of Sadaqah.’ That will allow your wealth to grow.

Du’aa of the Oppressed:

Allah promises to answer the du’aa of an oppressed person. The Prophet (s) said: “Be afraid of the curse of an oppressed person as there is no screen between his and Allah.” (al­Bukhari)

This is TRUE..

On the authority of Abu­ Huraira (t), who said: I used to call my mother to Islam when she was still a polytheist. One day, while I was calling her she mentioned something about the Prophet (e) I detested. So I went to see the Prophet (e) while crying and told him: I used to call my mother to Islam and she would refuse. I called her today and she mentioned something about you that I detested. Please invoke the blessings and guidance of Allah on her. Then the Prophet (e) said: O Great Allah guide the mother of Abu­Huraira (t). So I left full of hope because of the Prophet's supplication for my mother. When I reached home I found that the door was partially closed.

My mother heard my footsteps and said: Stay still Abu­Huraira, then I heard the water running; he added my mother performed body ablution, put on her cloths and hurriedly opened the door without her head­cover and said: "None has the right to be worshipped but Allah and Muhammad, Peace and Blessings be Upon Him, is the Messenger of Allah". I went back to the Prophet (e) crying of joy and told him: I am bringing you good news; Allah answered your prayers and guided the mother of Abu­Huraira. The Prophet (e) praised and glorified Allah and said: this is good. I said: Oh Messenger of Allah, pray to Allah to make me and my mother beloved by Allah's believing slaves and make us love them.

The Prophet (e) said: Oh Allah, make this little slave of Yours and his mother (meaning Abu­Huraira and his mother) become beloved by your believing slaves and make the believers love them. Ever since, there was not a believer who heard of me, even without seeing me, that did not love me.” [Muslim]

Having good character is a characteristic of Taqwa. Taqwa cannot be complete without it...

"Many people think that Taqwa implied fulfilling the "rights of Allah" without fulfilling the rights of humans...." ­- Ibn Rajab

Taqwa linguistically means to guard, to shield oneself. Allah continually commands us in the Qur’an have taqwa. Some people think that taqwa is all about our relationship with Allah, our ‘ibaaadah and it is not about perfecting our akhlaaq. These people separate the concept of Taqwa from how they treat others.

However, Akhlaq is part of Taqwa and pertains to the rights of Allah, the rights of those around you, and even the rights of your body on yourself.

Haya’ is a vital component of one’s emaan..

As mentioned in the narration of Abu Hurayrah, who said, “The Prophet, sall Allahu Alayhi wa sallam, said, ‘Faith consists of more than sixty branches, and Haya is a part of faith,’” (Al­Bukhari).

We also know another narration regarding this where the Prophet, sall Allahu ‘alayhi wa sallam, said, “Haya and emaan are two components that go together. If one of them is lifted, the other is also lifted,” (Al­Haakim).

And there is yet another narration that that Messenger of Allah, sall Allahu ‘alayhi wa sallam, said, “Haya is part of emaan and emaan is in paradise,” (Ahmad, at­Tirmidhi, Hadith Hasan).

It is often translated as modesty. Some other meanings of Haya’ may include: Bashfulness, Shyness, Decency, Shamefulness, Reservedness, Humility, and Nobility.

Do not confuse this with the word ‘Hayaat’ – this refers to ‘living’. There is a huge difference between the two. Although there are differences between the two words, there is still a relationship between the two. The word haya' is derived from the word "al­hayah", which means life, as if the person who has no haya' (modesty) is like one who is dead.

As­Sabr is a quality that is essential to have. The meanings given for this word include positive thinking, patience, tolerance, steadfastness, perseverance, contentment, courage, inner strength, calmness, keeping it cool and composure. It also means to restrain or to hold back in its linguistic meaning.

“Say, "O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account."” (Az­Zumar 39/10)

This is oppression and is the opposite of Al-Adl(Justice). The term is known as Dhulm. Linguistically dhulm is to place something where it does not belong.

The best way to understand a concept is to understand it’s opposite. When you want to 
know how dark it is, then look at the light. The same way, to truly understand justice requires us
to understand oppression.

Abu Dhar (r) narrated that the Prophet (s) said among what he narrated from the Most High, that he has said:
“O my slaves, I have made oppression unlawful for myself and I have made it among you, so do not oppress one another.” (Muslim)

So if Allah forbade it for himself, he forbade it for us as well.

Ibn Umar (t) narrated that the Messenger of Allah (s) said: “Oppression will turn into darkness on the Day of Resurrection.” (al­Bukhari and Muslim)

It will be hard enough to cross the bridge on the Day of Judgment as it will be than a sword but imagine darkness on it as well. We should be afraid because the supplication of the oppressed has no veil from being accepted by Allah. Allah, on that day, will establish justice
even amongst the animals. "

The meaning of the term Zakat is:
1) to purify; purification;
2) to increase or to grow

And if you examine this ‘ibaadah, it does both: purifies & grows. And it is for both the giver (believer) and the given (the wealth). It purifies the giver – takes Eeman and requires generosity.

Rasoolullah (SAW) swore by four things and one of them was that ‘the wealth of a believer will not diminish because of Sadaqah.’ That will allow your wealth to grow.

There are 4 aspects of patience:
1. Patience in affliction, which is the act of preventing the self from becoming discontented and impatient.
2. Patience in good fortune, which is to bind it fast to gratitude, without overstepping the limits or becoming proud and self­important because of the good fortune.
3. Patience in obedience by safeguarding it and becoming constant in it.
4. Patience (in refraining) from acts of disobedience by withholding oneself from them.

In reality, you can even say there are two true categories of patience. One is patience in observing Allah’s commandments. So praying your prayers on time and all 5 of them requires patience and staying away from fornication requires patience. You include obedience and 
disobedience in this category. The second category is patience in the divine decree of Allah: fortunes and afflictions. When some bad things happen to you, you just have to accept them. When good things happen, you show appreciation and thankfulness. And for all of these types of patience, you will have the angels come to you and Allah will give you Jannah:

“And their Recompense shall be Paradise, and silken garments, because they were patient.” (al­Insaan 75/12).
"

After their Death… Parents still have right upon their offspring..
1. They must offer Janaazah and make du’aa for them (if they are Muslim).
2. Ask Allah (S) to forgive them (if they are Muslim)
3. Fulfill their wishes/pledges/promises (as long as they are halaal). This includes fulfilling their debts and doing Hajj for them if they did not do it. 4. Honor their friends. Visit their friends, call them, check in, and care for them
5. Keep ties with relatives who you are related to through your parents because your parents connect you to those people.

"Rasool Allah (SAW) said: “Between a man and between shirk and kufr there is the abandonment of Prayer”  [Muslim]

Shirk – is to associate others in worship with Allah. Hence disconnecting with Allah would lead to Shirk.

We need to free our actions from any elements of shirk. Get rid of it! It ruins everything and including your actions. Allah can forgive any sin except He does not forgive shirk. Meet Allah with a pure and sound heart."

Shaykh Faqih’s Formula of basic Akhlaaq in dealing with others is I.C.E. This stand for..

Integrity – basis of any dealing/interaction; otherwise one lacks trust and honesty.
Compassion – Love for others what you love for yourself
Endurance – you might not be appreciated and may even be harassed. Thus, you need patience
(Sabr)."

Part of the etiquette of making Dua is to avoid ta’addee (to exaggerate). To exaggerate; It is okay to make du’aa for something specific, but do not make it too specific or too detailed. For example, to ask for a beautiful, pleasant righteous wife – this is okay. But to want someone who has everything: specific eye color, height weight, ethnicity, etc., this is not permissible. 

Once a Sahaabi heard his son make a du’aa saying, “A white palace in Jannah on the right side.”  He told his son to ask for the highest place in Jannah and to be saved from the Hell­Fire, and that’s it, to not be so specific. Seek refuge from punishment of the grave. But to add “and from the dark, insects, tightness, etc.”, there is no need for this detail. The Prophets never specified the type of punishment to be put upon a people, instead they made du’aa for their guidance (i.e. incidence of Prophet Muhammad (e) and his plight with the people of Ta’if – when offered to have the town destroyed by the Angel of the Mountains, Rasoolullah (e) declined saying that perhaps from their children will be those who will be guided.).

Akhlaaq in itself is objective. It is part of the universe, part of our fitrah. However, its application is subjective, for example honesty can be good or bad. How can honesty be bad? In addition to honesty, one should also have another virtue of wisdom or being smart. Having wisdom will prevent one from stating everything that comes to one’s mind. ·

So if akhlaaq is objective, who placed it there? Contemporary answers are
- Man
- It is embedded in nature.

They do not want to say that Allah placed it there; that Allah made it a part of our innate self (fitrah). Allah says that He placed the laws of physics. Likewise, ethical principles were also set by Allah I. Allah I is the one who placed it in our nature to love justice etc.