Islam – Page 3 – madin118

The Prophet’s Methods of Dealing with People’s Mistakes- p3

22 – Asking the person to forgive the one who wronged him.

23 – Reminding a person of the good qualities of the one whom he has wronged, so that he will regret what he has done and will apologize.

24 – Intervening to calm people down and put a stop to the fitnah (discord) between those who are making mistakes.

25 – Showing one’s anger about a mistake. When the Prophet (peace and blessings of Allaah be upon him) saw or heard about a mistake, he would show his anger, especially if it had to do with matters of belief (‘aqeedah).

26 – Turning away from the one who has made a mistake, and avoiding argument with him, in the hope that he may come back to the right way.

27 – Rebuking the one who has made a mistake.

1 – The Prophet (peace and blessings of Allaah be upon him) rebuked the Sahaabi who had make a serious mistake by asking him, “What made you do that?”

2 – Enquiring as to the reason that motivated him to make the mistake undoubtedly has an effect on the way in which he is treated.

3 – Those who have an excellent track record are not immune from committing major sins.

4 – The educator must be open-minded in dealing with his companions’ mistakes so that they continue progressing on the straight path. The aim is to reform them, not alienate them.

5 – The educator must appreciate the moments of human weakness that may overcome some of those who are with him, and he should not be shocked by a serious mistake on the part of one who is advanced or senior.

6 – Defending one who deserves to be defended even though he has made a mistake.

7 – If a person who makes a mistake has a great deal of good works to his credit, this should be taken into account when evaluating the level of his mistake and dealing with it.

The Prophet’s Methods of Dealing with People’s Mistakes- p2

16 – Avoiding helping the Shaytaan against the one who is making a mistake.

17 – Asking the person to stop doing the wrong action. It is very important to make the person stop the wrong deed so that it does not get any worse and so that there is no delay in the denunciation of evil.

18 – Explaining to the person who is making a mistake how to put things right.

– Drawing an individual’s attention to his mistake so that he could put it right himself.

– Asking the person to do something again, correctly, if this is possible.

Among the qualities of the educator is that he should be aware of the actions of those who are with him.

1. It is a part of educational wisdom to ask a person who has made a mistake to re-do his action.

2. If the person who has made a mistake does not realize it, it must be pointed out and explained to him.

3. Giving information to a person who is interested and has asked about it himself is more effective and is more likely to be remembered.

19 – Denouncing only the mistake whilst accepting the rest.

20 – Restoring rights and preserving positions.

It is very important to maintain a person’s position after he has repented from his mistake and set matters straight, so that he will remain on the right path and live a normal life among people.

21 – Addressing both parties in cases where the blame is shared.

22 – Asking the person to forgive the one who wronged him.

The Prophet’s Methods of Dealing with People’s Mistakes

1- Hastening to deal with people’s mistakes and not putting it off.

2 – Dealing with mistakes by explaining the ruling (hukm).

3 – Referring people back to Islam when they make mistakes, and pointing out to them the principle that they are breaking.

4 – Correcting misconceptions that are due to something not being clear in people’s minds.

Mistakes generally come about as a result of misconceptions; if the ideas are put right, mistakes will decrease.

5 – Dealing with mistakes by repeatedly reminding people to fear Allaah.

6 – Showing compassion to the one who is making a mistake.

7- Not hastening to tell someone he is wrong.

A person who is seeking knowledge should not be too hasty to condemn any opinion that differs from that with which he is familiar.

8 – Remaining calm when dealing with people’s mistakes – especially when being too harsh could make matters worse and do more harm than good.

a. We should be gentle when dealing with one who is ignorant and teach him what he needs to know without rebuking him.

b. We should, also, hasten to remove anything objectionable when there is nothing to stop us from doing so.

9 – Explaining the seriousness of the mistake.

10 – Explaining the harmful effects of the mistake.

The Prophet (peace and blessings of Allah be upon him) explained that exaggeration when praising someone is a mistake which can have bad consequences.

11 – Practical teaching of the one who is making a mistake.

12 – Offering a sound alternative.

13 – Guiding people to that which will prevent them from making mistakes.

14 – Not confronting people directly with their mistakes and addressing the issue in general terms may be sufficient. the benefits:

a. It avoids a negative reaction on the part of the person who has made the mistake, and prevents him from being tempted by the Shaytaan to avenge himself or defend himself.

b. It is more acceptable to people and is more effective.

c. It conceals the person’s mistake in front of other people.

d. It increases the status of the educator and makes the advisor more beloved.

15 – Provoking public opinion against the one who has made the mistake.

This method is only to be used in very limited circumstances, when a great deal of thought has been given to the matter, to avoid any negative escalation of the situation.

Quranic Verse: Chp. 3 V. 104

Allah [may He be Glorified] said: “Let there arise out of you a group of people inviting to all that is good (Islâm), enjoining Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do) and forbidding Al-Munkar (polytheism, disbelief and all that Islâm has forbidden). And it is they who are the successful” (3:104).

Commentary:

Allah commands the believers to take the most powerful means with which they can establish their religion on a strong basis. This can be achieved if a group among them assumes the collective obligation of:

– “Inviting to all that is good” i.e., the religion with its principles, branches and legislations.

– “Enjoining Al-Ma’rûf” i.e., all that is known to be good from the point of view of religion and reason.

– “Forbidding Al-Munkar” i.e., all that is known to be bad from the point of view of religion and reason.

– “And it is they who are the successful” i.e., those who are fully aware of their duties and who save themselves from all that causes fear.

This group of people includes scholars, seekers of knowledge, the public and private preachers and theMuhtasibs (public inspectors) who compel people to perform prayer, pay the Zakah, abide by the Religious legislations and forbid them from doing evil. So, anyone who invites people to goodness or gives advice, either in public or in private is included in this verse.

See Tafsir Ibn Sa’di, p. 112 (Al-Luwaihiq Edition)

Source: QuranComplex

Quranic Verse: Chp. 34 V. 28

Allah [may He be Glorified] said: “And We have not sent you (O Muhammad) except as a giver of glad tidings and a Warner to all mankind, but most of men know not” (34:28)

In this verse Allah states that He did not send His Messenger Muhammad (peace be upon him) except for giving the glad tidings of reward for all mankind and to inform them about the acts bringing about such a reward.

He is also sent to forewarn them of God’s punishment, and make known to them acts that may warrant such reprisal.

On the Authority of Abu Hurairah (may Allah be pleased with him) who reported that the holy Prophet said: “By Allah in whose hands my soul is, if anyone of this Ummah (nation) hears about me whether he is a Jew or a Christian and dies without believing in my Message, will be among the dwellers of the Hell-fire.” [Sahih Muslim, the Book of Faith, Hadith no.153]

The word “Ummah” in this Hadith means those whom the call to Islam has reached.

The phrase “If anyone of this Ummah hears about me” means those who lived at the time of the Messenger of Allah (peace be upon him), as well as those who will come after him till the Day of Judgement. In fact, all of them should follow his way. Mentioning just the Jews and the Christians in this context however serves as an alarming note for the followers of other faiths; since the Jews and the Christians have Divine Books while others do not. As the people of the Book are mentioned in this respect, though they are endowed with books of guidance, it thus follows that others, who have not any divine books, are also involved with greater reason. Allah knows best. [An-Nawawi’s Commentary on Sahih Muslim, Vol. II, Hadith p. 188]

Source: QuranComplex

Quranic Verse: Chp. 3 V. 19

Allah [may He be Glorified] said: “Truly, the religion in the sight of Allâh is Islâm. Those who were given the Scripture (Jews and Christians) did not differ except, out of mutual jealousy, after knowledge had come to them. And whoever disbelieves in the Ayât (proofs, evidences, verses, signs, revelations, etc.) of Allâh, then surely, Allâh is Swift in calling to account.” (3:19)

Allah tells us in this verse that:

– Islam is the only religion acceptable to Allah to the exclusion of any other religion.

Islam denotes the inward and the outward submission to Allah in all that He has legislated and ordained either in His glorious Book or through the sayings of His prophet: Muhammad (peace and blessings of Allah be upon him). Allah [may He be Glorified] said: “And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers).” (3:85)

– So, whosoever adopts a religion other than Islam is not on the right path, because he does not follow the way ordained by Allah through His Messenger (peace be upon him).

– Allah [may He be Glorified] tells us in this verse that the People of the Book knew very well that this was the truth but they deviated from it out of oppression and stubbornness.

– And when Muhammad (peace be upon him) came to them, they knew for certain that he was the Messenger of Allah – exactly as they recognized their own children – but envy, oppression and the denial of the signs of Allah kept them away from the right path.

The phrase “And whoever disbelieves in the Ayât (proofs, evidences, verses, signs, revelations, etc.) of Allâh, then surely, Allâh is Swift in calling to account” means: let those who disbelieve in the verses and the signs of Allah wait; the promise of Allah is already coming and they will be recompensed according to their deeds.

Source: QuranComplex

Quranic Verse: Chp. 7 V. 1-3

Following a certain course is sometimes recommended in the Glorious Qur’an and sometimes it is prohibited.

Among the places where following a certain course is recommended is the following:

1. Following the course of revelation i.e. the Glorious Qur’an. Allah [may He be Glorified] said: “Alif-Lâm-Mîm-Sâd. [These letters are one of the miracles of the Qur’ân and none but Allâh (Alone) knows their meanings]. (This is the) Book (the Qur’ân) sent down unto you (O Muhammad (صلى الله عليه وسلم)), so let not your breast be narrow therefrom, that you warn thereby; and a reminder unto the believers. [Say (O Muhammad (صلى الله عليه وسلم)) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur’ân and Prophet Muhammad’s Sunnah), and follow not any Auliyâ’ (protectors and helpers who order you to associate partners in worship with Allâh), besides Him (Allâh). Little do you remember!” (7:1-3)

These verses illustrate the following points:

The greatness of the Glorious Qur’an, which is sent down by the All-Wise, Worthy of all praise.
The Glorious Qur’an includes all that mankind need for their spiritual and material life. Allah [may He be Glorified] said: “And We have sent down to you the Book (the Qur’ân) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allâh as Muslims).” (16:89)
It was revealed to the Messenger of Allah (peace be upon him) to warn mankind as a whole. Allah [may He be Glorified] said: “And We have not sent you (O Muhammad (peace be upon him)) except as a giver of glad tidings and a warner to all mankind.” (34:28)
The commandment to follow what Allah has revealed to His Messenger (peace be upon him).
The prohibition of following other than what was revealed to the Messenger of Allah (peace be upon him) such as the saints whom people invoked either besides Allah or in His stead. Allah [may He be Glorified] said: “Surely the religion (i.e. the worship and the obedience) is for Allâh only.” (39:3) He also said: “And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him.” (98:5)

Source: Qurancomplex