An Easy Way to Brotherhood
Mufti Muhammad Taqi usmani

All praise is for Allah. We praise Him, Seek His help and His forgiveness. We believe in Him, and rely on Him. We seek refuge with Allah from the evils of ourselves and the vices of our deeds. There is none to misguide him Whom Allah guides and there is none to guide him whom He let go astray. I bear witness that there is no god but Allah, the One Who has no partner. I also bear witness that our Sire, our Prophet, and our Master, Muhammad #, is His servant and His Messenger.

The believers are brothers of one another. Therefore, make peace among your brothers and fear Allah, that you may perhaps be shown mercy. (49:10)

The meaning of the verse
The verse which I have just now recited to you means that all the Muslims are brothers among them. If there is any difference and dispute between two brothers, Allah commands you to establish peace between them. After doing this you should fear Allah, so that you may become entitled to Allah's mercy.

Mutual quarrels cause harm to Deen (Faith)
By reflecting on the injunctions in the Qur'an and the Sunnah, it becomes quite clear that Allah and His Prophet (saws) do not approve in any way quarrels and disputes among Muslims. If any quarrel, dispute, hate or tension ever occurs between the Muslims it is commanded that this state of hate and tension should be removed somehow. While talking to the Noble Companions (ra) the Holy Prophet (saws) once asked them: Should I not tell you something which is better than prayer, fasting and almsgiving? Then he (saws) said:

It is a virtue to establish peace among the Muslims. Hatred, tension and quarrels among them are very harmful for Deen (faith).

These feelings of enmity, malice and hatred among them suppresses the fervour in their hearts to obey Allah and His Prophet (saws) which ultimately results in the destruction of the foundation of Deen (faith). That is why we have been commanded to refrain from and eradicate mutual quarrels, hatred and tension, etc.

The vice that destroys the inner 'SELF'
The most effective in damaging the inner morality, character and integrity of men are mutual quarrels, malice, hatred and tension among the Muslims. A man may be regular in his prayers, fasts, optional prayers and his daily routine rehearsals of sacred names and other like actions. Notwithstanding all these virtuous engagements, if he unfortunately involves himself in mutual quarrels, malice, hatred, etc. he strikes at the very root of his inner 'SELF' and moral stability. Malice, in particular, is a vice which does not let man abide by the rules of justice and fairplay. Such a man does not hesitate in usurping others' rights and committing all sorts of excesses.

Man's deeds are put up before Allah
There is a Hadith in the Sahih Muslim in which the Holy Prophet ife has said that the deeds of all men are put up before Almighty Allah on every Monday and Thursday and the doors of Paradise are flown open. This is also a known fact that Allah is well Aware of the deeds of everyone at all times. He is also Aware of the secrets of the hearts and the hidden thoughts and feelings of man. What is therefore meant by the words of the Hadith that the deeds of everyone are put up before Allah? The answer to this question is that, inspite of His being All-Knowing and All-Seeing, Allah has appointed a set programme for everything. According to this programme the deeds are put up before Him, so that He may take a decision about who should go to Paradise.and who to Hell.

That man shall be detained
When it becomes known about a man in the light of his deeds, that he has passed this week as a believer in Allah without attributing any partner to Him, Almighty Allah announces forgiveness for that man. The intention of this announcement is that such a man will not abide in Hell for ever, but he will surely enter Paradise at one time or another. So Allah orders the doors of Paradise to be opened for him. At the same time, there is also another announcement in a Hadith on this issue:

However, those two men will be detained who harbour malice and hatred in their hearts against each other. The decision about their admission into Paradise is held in abeyance until they establish peace between themselves.

Malice and hatred may lead to Kufr (infidelity)
A question arises why the decision about the entry 0f this man into Paradise has been held in abeyance. As we have been informed, according to the general rule everyone will be punished for his sins, but subject to Eeman, he Will in the end enter Paradise after serving his term of punishment in Hell. This is because, so far as other sins are concerned, they are not likely to lead to Kufr (disbelief) and will be forgiven after Taubah (repentance) and Istighfar (seeking forgiveness). In case he does not repent for his sins he will go to Paradise after serving his term of punishment.

As regards the sins of malice and hatred, they may lead to Kufr (disbelief). The decision about their admission into Paradise is held in abeyance until they settle their disputes and make peace between them. You can very easily realize how abhorrent are hatred and tension between two Muslims in the sight of Allah and His Prophet (saws)

They shall not attain salvation even in the Shab-e-Bara'at
All of you might have heard the Hadith of the Holy Prophet (saws) about Shab-e-Bara 'at (The night of salvation) in which he (saws) has said: In this night Allah's mercy turns to mankind and Almighty Allah grants salvation to men equal to the number of hair on the bodies of the goats of the Tribe of Kalb. However, two men shall not be granted salvation even on this night - one who harbours malice and hatred for his fellow men. He will be deprived of Allah's mercy even on this blessed night of mercy. The other person is that one who lets his trousers down so as to cover his ankles.

The reality of malice
The reality of malice is that a man desires the loss, distress, disgrace and dishonour of another person or that the other person may be afflicted with some disease or Misfortune. This is called malice or hatred. As against this malicious fellow, there may be another man who has been misbehaved and has suffered torture from another man. It is but natural that feelings of enmity and hatred shall rise in the heart of this aggrieved person with the intention to defend himself against someone's torture and excesses. On such a situation Allah has allowed the aggrieved man to take revenge on the wrongdoer and to defend himself against the latter. In such a case the man wronged and oppressed will naturally not appreciate this act of ill doings, yet he should not harbour any malice against the person, nor should he bear ill-will against him. This act of the person wronged will not come within the meaning of malice.

The best remedy to cure malice and hatred
Malice is born from the feeling of ill-will against another person that the latter has superseded the other person in certain fields. This creates a pinching hatred in the heart of the malicious person who begins to desire that the man who has superseded him may suffer some loss or failure.

The first way of getting rid of malice is to eradicate ill-will from one's heart. The learned saints have mentioned as a remedy for malice that the malicious person should pray for the good of the person hated and despised. It is indeed very trying and difficult to pray for the good of a person for whom there is hatred in the heart. However, one must take this bitter pill and try to mould himself on this theory by hook or, by crook. This is a very effective remedy for eradicating ill-will. When ill-will has vanished from the heart, malice too will vanish. Every one should therefore search his heart. If he finds ill-will and malice for anyone he should pray for the good of the latter at the end of his daily five-time prayers.

To have mercy on enemies is a Prophetic character
Just see how the polytheists of Makkah strived in torturing and tyrannizing the Holy Prophet (saws) and his Noble Companions (ra) They even planned to kill the Holy Prophet (saws) and announced that anyone who would arrest him (saws) would be awarded a prize of one hundred camels. On the occasion of the battle of Uhud, they shot at him (saws) a volley of arrows which wounded the sacred face of the Prophet (saws) and broke one of his teeth. Even at such a provocative occasion the following supplication was on the Prophet's (saws) tongue:
O Allah guide my people (on the right path), because they do not know who I am.

Now see that these polytheists were arch-enemies of the Prophet (saws), but even then he (saws) did not entertain any feeling of ill-will and malice against them. It is a great Sunnah and quality of the Holy Prophet (saws) not to retaliate ill-will with ill-will, but to pray for the good of the wrong-doers and the tyrants. This is the best remedy to cure ill-will and malice.
These quarrels, disputes and tensions among one another breed ill-will and hatred. All this ultimately leads to the damage of the inner soul and ruination of the heart. This will in turn deprive man of Allah's mercy. We have, therefore been advised to keep away from mutual quarrels, disputes and bickerings.

Quarrels destroy the light of learning
Imam Malik (rah) has said that one type of quarrel is physical in which the limbs of the body are used "Another type of quarrel is that of the educated and learned persons which is called warfare of words, debates and verbal controversies. For example, a scholar expresses an opinion and another scholar opposes it and thus an endless chain of charges and counter charges start. The learned saint do not appreciate even this form of argumentation. This destroys the light of the inner soul of man. Hazrat Imam Malik (rah) has said: The habit of academic debates destroys the light of learning.

For example, a scholar offers his view on some academic issue for discussion and clarification with other scholars and the issue is settled amicably and peacefully. This is called (discussion). This is a very useful pursuit. On the other hand, a scholar launches a campaign of opposition and adverse propaganda against another scholar, circulates defamatory advertisements and pamphlets against him and consumes his energies in indulging in opposition for the sake of opposition. This is called (mutual quarrelling) - an activity which our learned saints and the veterans of Deen do not approve.

The power of speech of Hazrat Thanawi (rah)
Almighty Allah had granted Hazrat Maulana Ashraf Ali Thanawi (rah) a unique power of speech and argument. If any one dared to debate with him on any issue the Maulana would convince and silence the opponent in a few minutes. Hazrat Dr. Abdul Hai Sahib(rah) once related to us an anecdote about Hazrat Thanawi’s talent. Once the Sheikh was sick and was lying his bed when he said: Praise to Almighty Allah. I say this relying on His mercy, that if all the wise men assemble to raise objection to any point concerning Islam, I shall dismiss their objections and arguments in a matter of a few minutes. I am an ordinary student whereas the learned scholars have a much higher status. It was a fact that if anyone called on Hazrat Thanawi to discuss, with him some point he would stand before the Maulana, but only a few minutes, not more.

In general, debates do not prove useful
Hazrat Thanawi (rah) has himself related about himself that when he graduated from Darul-Uloom, Deoband in the Dars-e-Nizami course, he was very fond of debating with groups, professing false creeds and tenets, like the Shi-ites, Barelwis, the Hindus and the Sikhs, etc. Being a new entrant" to this field, he took keen interest and showed great enthusiasm in these debates. Later on he gave up this debating zeal. He changed his mind because he felt that not only were they not useful, but they also affected adversely his inner peace and tranquility. He therefore decided to give up for good this craze. We see that our reverend saints did not like to indulge in debates and discussions on the subject of truth vis-a-vis falsehood. How could they enter upon this field to satisfy their personal desires on purely worldly subjects involving possibilities of quarrels and enmity.

Gurantee for a dwelling in Paradise
The Holy Prophet (saws) has said in a Hadith : "I am responsible for the allotment of a house in the middle of Paradise to a person who forgoes some right due to him only to avoid quarrels and disputes".

In other words, he is ready to forgo his right simply to avoid quarrels and enmity. You may easily realize from this how anxious the Holy Prophet (saws) was to put an end to mutual quarrels and controversies. There is, however, an exception to this. If the matter has gone too far and has crossed the limits of toleration, the person wronged has permission to defend himself against the wrongdoer and he may also take revenge on the oppressor. However, he should endeavour to put an end to the quarrel and make peace as far as possible.

Consequences of quarrels and disputes
Quarrels, disputes, controversies and litigation have plagued our society. This has led to the spread of distress and misfortunes and total absence of blessings from our households. In such a situation we hardly feel the light of our worship and devotion. Wherever we turn our eyes, we see disputes and differences on trifles among neighbours, families, brothers and sisters, between husbands and wives, friends and relatives. What is more, religious leaders and patrons are quarrelling and fighting among themselves with the inevitable result that the light of Deen has disappeared from the society.

How to put an end to quarrels
A question now arises how to put an end to these quarrels and disputes which have poisoned our society. On this topic, I am reading to you a written speech of Hazrat Maulana Muhammad Ashraf Ali Thanawi (rah) which contains a golden principle. If people act upon this principle, it is hoped that causes of quarrels and disputes will be eliminated at least to the extent of seventy-five percent. That principle is as under: "Do not entertain any hopes from the people of the world. If you act upon this advice the idea of quarrels and controversies will not bother you".

People generally complain against others that they did not pay proper regard to them or did not compensate for the good turns done to them or so many other defaults on their part. On recalling such lapses, a natural feeling of hatred and malice is born which ultimately leads to tension and strained relations. The Holy Prophet (saws) has advised that if such complaints ever arise against anyone, then the matter should be settled by personal contact with the person concerned, instead of harbouring feelings of malice against him which ultimately leads to enmity.

Do not entertain hopes from anyone
Hazrat Thanawi has advised to uproot quarrels and disputes by ensuring that you entertain no hopes from anyone. After all, what is the use of expecting anything from your fellow men? The source from which you can hope something good and desirable is Almighty Allah and not these worldly-wise men. From them you should expect only harm and distress. If by chance you receive something good from them, thank Allah for that. In case you encounter some evil from them, then think that you expected nothing but evil. As a result of this trend of thought neither malice, nor enmity, nor hatred will be born in the hearts.

Do not intend to take revenge
Hazrat Thanawi (rah) has also advised another principle in this behalf. If you do some good turn to anyone like helping him, showing him due regard, recommending him to someone or the like, always think that you have done only for the pleasure of Allah and to ameliorate your own Hereafter and for no other purpose. If you do some good to anyone with this intention, you will not expect any compensation from him. In such a situation, if you have done some good to anyone and he does not acknowledge that good, nor does he compensate you for that, you will
harbour no ill-will against that person, because whatever good you did to him you did it only for the pleasure of Almighty Allah. If we act upon these two principles, we shall succeed in uprooting all the whims of quarrels and disputes from the society. In this way we shall also be acting upon the Hadith of the Holy Prophet (saws) or that he (saws) has taken upon himself the responsibility of the allotment of a house in the middle of Paradise to one who forgoes some right only to avoid mutual quarrels and disputes."

A great sacrifice of Hazrat Mufti Sahib (rah)
I have seen with my own eyes that my respected father, Mufti Muhammad Shafi Sahib that he acted upon this Hadith during his whole life. He abandoned very valuable rights of his only to avoid quarrels and disputes. I am relating to you an event concerning him which will hardly be regarded as credible-The Darul-Uloom of Korangi was first opened in a small Building in Nanakawra. With the expansion of the Darul-Uloom the building was inadequate. A large plot of land was requried. With the help of Allah a very large and spacious plot became available in the middle of the city on which stands today the Islamia College and in which also lies the grave of Hazrat Allamah Shabbir Ahmad Usmani (rah) This spacious plot was allotted for the Darul-Uloom, its possession was taken over and a room was constructed on it and the relevant papers relating to this plot were also obtained. A telephone connection was also installed. On the occasion of its foundation-laying ceremony an assembly was held in which renowned Ulama from all over Pakistan participated. During this assembly, some people created a quarrel and claimed that the plot should not be allotted for the Darul-Uloom. They had raised this objection along with certain respectable personalities for whom my respected father had great regard. My father tried his best to settle this dispute, but he did not succeed in his efforts. He thought that there would hardly be any blessings in an institution which started with a quarrel and dispute. He, therefore, decided to abandon that plot.

I do not see any blessing in it
The Administration of the Darul-Uloom did not appreciate this decision. They said that it was not wise to leave that valuable plot in such a suitable site when all its rights had been legally transferred to the Darul-Uloom and its Possession had also been taken legally. My respected father said that the Managing committee of the Darul-Uloom, having become the owner of the plot, he -could not force it to abandon it. If it so desired it could instruct the building of the Darul-Uloom on the plot, but he could not be a party to it. He told them that a madrasah opened on a disputed plot could not be a source of blessing. He also mentioned to them the Hadith in which, Holy Prophet (saws) has assumed responsibility for the allotment of a house in the middle of Paradise to a person who forgoes a right due to him to avoid quarrel and controversy. It is difficult to cite in these days an example of a man who has abandoned such a valuable plot to avoid
quarrel and litigation. This sacrifice is possible only from one who has firm belief in the truth of the Hadith of the Holy Prophet (saws). Thereafter, very soon, by the grace of Allah, a plot many times larger than the disputed plot became available on which the Darul-Uloom is standing today. I have mentioned to you this event only as an example, otherwise I have always seen my respected father acting upon this Hadith throughout his life. It is however quite another matter if some other person involves us in a litigation and there is no alternative except self-defense. We have become used to noticing small things and making them an excuse for quarrelling and fighting. Today this trend has ruined our entire society. These quarrels and disputes destroy man's' religion, faith and his inner integrity. I therefore, appeal to all to put an end to mutual quarrels and differences and to try establishing peace between two Muslims if they see them quarrelling and fighting to your best capabilities.

It is an act of charity to make peace
Hazrat Abu Hurairah (ra) has narrated that the Holy Prophet (saws)said: Man is bound to offer a Sadaqah Alms-giving), one for every joint of his body for every day which the sun rises. (There being three hundred and sixty sixty in the human body, it is binding on everyone to offer three hundred and sixty alms every day). It is a (alms) to make peace between two persons. Similarly it is a {Sadaqah) to help a man to get on his riding animal or to help a man in loading some bundles on his beast of burden. It is also a Sadaqah (alms) to utter a word of solace or a
pleasing word to a man in his distress or grief. Every step that you are taking on your way to the mosque is a Sadaqah. It is also a Sadaqah to remove from the path something which is a cause of trouble and hurdle to the wayfarers.

The first thing which has been described in this Hadith as Sadaqah (alms) is to make peace between two Muslims. This shows that this act carries a great reward and recompense from Almighty Allah.

A marvel of Islam
Hazrat Umm-e-Kulsoom (ra) is a female companion and a daughter of 'Aqbah bin Abi Mu'eet and the latter was an arch enemy of the Holy Prophet (saws) and a firmed Mushrik (polytheist). He was a Mushrik like Abu Jahal and Umayyah bin Abu Khalaf who always teased and tortured the Holy Prophet (saws). He was the person whom the Holy Prophet (saws) cursed, saying:
O Allah! Impose on him one of your beasts.

Allah accepted this curse of the Holy Prophet (saws) he was at last killed by a lion. On one side the father was such a deadly enemy of Islam. What a contrast that his daughter Umm-e-Kulsoom whom Allah granted the wealth of Eeman and she became a Sahabiah (female Companion) of the Prophet (saws)

Such a man is not a liar
Hazrat Umm-e-Kulsoom (ra) has narrated that she heard the Holy Prophet (saws) saying: That man is not a liar who conveys some remarks from this side to that side or conveys a word from one person to another person in such a way that both are drawn together and the hatred between them is removed. In other words, the man is saying something which does not appear to be quite true, yet he is saying that with the intention of eliminating hatred between two Muslims. Such a peace - maker will not be treated as a liar.

An open lie is not lawful
The Ulama have said that it is not lawful to tell an open lie. It is, however, lawful to say something in an ambiguous way so that its apparent meaning is contrary the fact, but the meaning conceived in the speaker's heart represents the truth.

Take an example. Suppose Amjad and Aslam are opponents and bitterly hate each other from the cores of their hearts. One named, Ahmad, calls on Amjad and the latter begins to speak ill of his opponent Aslam. In order to pacify their enmity and hatred and to bring them nearer Ahamd tells Amjad that Aslam is not an opponent of the latter, but is his well-wisher, because he was praying for Amjad's well-being, health and prosperity. Ahmad conceived in his heart that he heard Aslam uttering the words ' (O Allah, forgive the believer). Amjad too, being a believer he, according to Ahmad, also got included in these words of prayer. This will make Amjad inclined to believe that Aslam was really his well-wisher. To say such things to make two opponents friends cannot be regarded as lies. Instead, this plan may earn him Allah's appreciation and recompense.

Speak out good words
When a servant of Allah goes out with the intention of making peace between two Muslim brothers for the pleasure of Allah, Almighty Allah inspires into the heart of the peace-maker words which may establish peace between the two opponents. Words which may add fuel to the fire should never be uttered. This is highly abhorrent to the Holy Prophet (saws).
The importance of peace-making You may have heard the well known saying of Hazrat Sheikh Sa'di: A lie which is told to promote a good cause is better than telling a truth that promotes mischief and disturbance.

It is, however, not the intention that an open lie shouldbe told. Ambiguous words capable of being interpreted in different ways should be used. When the Holy Prophet (saws) has allowed to speak such words, you may realise how important it is to establish peace between two Muslims.

The account of a Companion
Hazrat Ayeshah (ra) has narrated that once the Holy Prophet (saws) was present in the house when he heard the voices of two men who were quarrelling with each other. The cause of the quarrel was that one of them had borrowed money from the other and the lender was asking the debtor to return the loan. The debtor was explaining his inability to repay the entire loan. He was ready to pay a part of it and was requesting the lender to forgo the balance. At this the lender replied that, by Allah, he could not do that. The Holy Prophet (saws) heard it and came out of his house and inquired: where is the man who is swearing by Allah that he will not do a good turn ? The man came forward and agreed to accept whatever the debtor was able to pay and leave the balance.

See the difference. This Companion was not prepared to forgo any part of his loan and had sworn by Allah that he would not allow any concession to the debtor. As for Holy Prophet (saws) neither he commanded the lender to forgo the loan nor did he advise him to do so. He (saws) only inquired about the man who was swearing by Allah not to do a good turn. This inquiry put an end to the entire quarrel and the lender at once became kind to the debtor. The Noble Companions were much devoted and obedient to the Holy Prophet (saws) that they dared not ignore his commands in the slightest degree.

May Almighty Allah bestow on us some part of this enthusiasm by His grace, and put an end to the quarrels, differences and fighting going on among the Muslims and enable them to discharge one another's rights. Aameenl

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