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Allah Most High says,

{Those truly fear Allah among His servants who have knowledge, for Allah, is Exalted in Might, oft- Forgiving.} (Fatir: 28)

This verse clearly refers to the scholars who are acquainted with Allah, Most High. Ibn ‘Abbas said,

“What is meant, are those who are well acquainted with Allah’s Might, Dignity and Power and (will) fear Him more than all other people.” Mujahid and AI-Sha’bi said, “The men of knowledge are those who fear Allah.”

Al-Rabi’ said further, “Whoever has no fear of Allah, he will never be decreed to be a scholar.”

Allah Most High also said,

{Those who conceal the clear signs we have sent down, and the Guidance, after we have made it clear for the people in the Book, on them shall be Allah’s curse and the curse of those entitled to curse.} (Al-Baqarah: 159)

This verse was revealed as a condemnation to the Jewish scholars. The clear signs refer to the Divine prescriptions, rules and penalties.

{The Guidance} means the prophecies of Muhammad (pbuh) and his features in their book. {After we have made it clear for the people} refers to the children of Israel. {The Book} refers to the Torah. {On them} means those who conceal the truth. {And the curse of those who are entitled to curse} refers to all of creation except jinn and mankind as Ibn ‘Abbas (may Allah be pleased with him) stated. Ibn Mas’ud said,

“When two Muslims indulge in cursing, their curse would return to the Jews and the Christians who conceal the prophecies of and features of Muhammad (pbuh) in their books.”

Moreover, Allah Most High states,

{And remember Allah took a covenant from the people of the Book, to make it known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And vile was the bargain they made.} (Al-Imran: 186)

Al-Wahdi stated, “These verses were revealed concerning the Jews of Medina whom Allah commanded to publicize the prophecies, features and the mission of Muhammad (pbuh) as stated in their Book, the torah. {To make it known and clear to mankind,} refers to Allah’s Covenant with the Jewish scholars to make clear to the people what was in their book, including the prophecies of Muhammad (pbuh) as Al-Hasan tated {But they threw it away behind their backs} Ibn ‘Abbas (may Allah be pleased with them both) said,

“They broke their commitment” “And purchased with it some miserable gain!” They preferred valueless and mean interests over explaining the truth. {And vile was the bargain they made.} Ibn ‘Abbas (may Allah be pleased with him) commented, “They made a miserable trade and gained nothing except loss and damnation.”

The Messenger of Allah (pbuh) declared,

“Will never smell the fragrance of Paradise, the one who seeks sacred knowledge for the sake of worldlygain.” (Abu Dawud)

The hadith reported by Abu Hurairh (may Allah be pleased with him), that was previously mentioned, explained that one of the three men who would be dragged to Hell-fire is the person who sought knowledge in order that people would call him a scholar.

Furthermore, the Messenger of Allah (pbuh) said,

“Anyone who seeks sacred knowledge to vie with scholars, argue with fools, or win people’s hearts will go to Hell.” (Tirmdhi)

He (pbuh) also said,

“Whoever is asked about an issue of knowledge, and conceals it, on the Day of Judgment he would be held by a rein of fire.” (Abu Dawud)

By the same token, the Messenger of Allah (pbuh) used to supplicate to Allah saying,

“O Allah! I seek refuge in you from knowledge which is of no use.” (Abu Dawud)

He (pbuh) also said,

“Whoever seeks knowledge other than for the sake of Allah, let him await his abode in Hell-fire.” (Tirmdhi)

Ibn Mas’ud (may Allah be pleased with him) commented, “The more the scholar does not behave according to his knowledge, the more arrogant this scholar will be.”

On the authority of Abu Umamah (may Allah be pleased with him) who said that the Messenger of Allah (pbuh) said,

“On the Day of Judgment, the immoral scholar will be thrown into Hell where he would be rounded with a reed like a donkey which round with quern. People would wonder saying, “You are so and so, the scholar who guided us to the straight way!” He would reply, “/ used to contradict what / taught you.” (Bukhari and Muslim)

Hilal Ibn Al ‘Ala’ said, “Seeking sacred knowledge is arduous, learning it is harder than seeking it, applying it is harder than learning it, and remaining safe from it is even harder than applying it.”

Allah Most High states,

{Then let us earnestly pray and invoke the curse of Allah on those who lie!} (Al-’Imran: 61)

{Allah guides not one who transgresses and lies!} (Ghafir: 28)

{Cursed be the conjecturers (the liars).} (Al-Dhariyat: 10)

On the authority of Ibn Mas’ud (may Allah be pleased with him), “the Messenger of Allah (pbuh) said,

“Adhere firmly to truthfulness for truthfulness surely leads to righteousness and righteousness leads to Paradise, and a man is recorded with Allah as a sincere one as long as he is truthful. However, lying leads to immorality and immorality leads to the Hell-Fire, and a man is recorded with Allah as a liar as long as he lies.” (Bukhari and Muslim)

He (pbuh) also said,

“Three are the signs of the hypocrite, even if he prays, fasts, and pretends to be a Muslim: When he talks, he lies; when he makes a promise he breaks it; and when he is given a trust, he betrays it” (Agreed upon)

In another narration it is reported on the authority of ‘ Abdullah Ibn ‘Umar that the Prophet (pbuh) said,

“Four traits if found together in a person make him a hypocrite. Whoever has one of these, possesses one of the hypocritical characteristics until he renounces it: When he speaks, he lies; when he draws a contract, he breaches it, When he makes a promise, he breaks it; and he abuses his opponents in time of dispute.” (Bukhari and Muslim)

Al-Bukhari reported in his Sahih the following hadith on the authority of Samarah Ibn Jundub (may Allah be pleased with him):

“The Messenger of Allah (pbuh) used to ask, “Did anyone of you see a dream?” So those whom Allah wished to tell would narrate dreams to him. One morning the Prophet (pbuh) said, “Last night two persons came to me in a dream and woke me up and said to me, ‘Proceed!’ I set out with them… And we came to a man laying flat on his back and another man standing over his head with an iron hook, and behold, he would put the hook in one side of man’s mouth and tear off that side of his face to the back of the neck and similarly tear his nose from front to back and his eyes from front to back. Then he turned to the other side of the man’s face and did just as he had done with the other side. He hardly completed this side when the other side returned to its normal state. Then he returned to repeat what he had done before. I said to my two companions, ‘Glory be to Allah! Who are these two persons?’… They said, ‘This man is the symbol of the person who goes out of his house in the morning and tells so many lies that it spreads all over the world. ‘”

Allah’s Messenger (pbuh) also said,

“The believer may be naturally disposed to any shortcoming except treachery and lying.” (Bukhari)

Other hadith states,

“Beware of suspicion for suspicion is the most untruthful of speech.” (Bukhari)

“There are Three types of people with whom Allah would neither speak to on the Day of Judgment, nor would He look towards them, nor would He purify them (from sins) and there would be a tormenting chastisement for them: The aged adulterer, the lying ruler and the destitute who is full of pride.” (Muslim)

“Woe to the one who tells lies to make people laugh. Woe to him, woe to him.” (Abu Dawud and Tirmidhi)

False oaths are more heinous than the normal lying. Allah says about the character of the hypocrites:

{And they swear to falsehood knowingly.} (Al-Mujadilah: 14)

Furthermore, the Messenger of Allah (pbuh) said,

“There are three people whom Allah will not speak to, look at, or exonerate on the Day of Judgment, and who will have a painful torment: he who withholds what he has of excessive water from a traveler in the desert, he who sells merchandise after Asr (Late Afternoon) swearing by Allah that he paid more for it than he actually did, and a man gives the pledge to a governor only for the sake of this world,’ he will only be loyal if he gets something of this worldly life.” (Bukhari and Muslim)

The Messenger of Allah (pbuh) said,

“It is a grievous treachery to tell your brother lies when he believes what you say.” (Abu Dawud)

A Hadith states,

“Whoever claimed to have seen a vision while he is lying, on the Day of Judgment he will be commanded to tide two hairs which is impossible.” (Bukhari and Muslim)

The Messenger of Allah (pbuh) said,

“The worst sin in the sight of Allah is the false witness.” (Bukhari and Ahmad)

Ibn Mas’ud (may Allah be pleased with him) said, “A servant insists on lying until a black dot be stamped over his heart and so his heart would be stamped as a whole with black color. With Allah such servant would be recorded as a liar.” (Malik in Al-Muwata)

The Muslim, therefore, is required to utter only the good words to be safe from error.

Al-Bukhari reported on the authority of Abu Huriarah (may Allah be pleased with him) that the Messenger of Allah (pbuh) said,

“Whoever believes in Allah and in the Last Day should utter only good word or he should keep silent.”

This agreed upon hadith indicates clearly that a person should not speak except with what seems to him as good.

Abu Musa (may Allah be pleased with him) said that, “I asked the Messenger of Allah, ‘O Messenger of Allah! Who amongst Muslims is the most charitable?’ He (pbuh) responded, “The one who from his tongue and hands Muslims are safe.” (Bukhari and Muslim)

It is reported in the two Sahihs that,

“A servant may utter a word while he is unaware of its consequences, by it he would be thrown in Hell for a distance more far than the distance between the east and west.”

Bilal Ibn Al-Harith Al-Muzani said the Messenger of Allah (peace be upon him) declared,

“A man may speak a word out of Allah’s Pleasure while he is unaware of its fruits, by which Allah decree pleasure for that man until he meets Him. On the other hand, a man may speak a word out of Allah’s wrath while he is unaware of its consequences, by which Allah decree for him displeasure until he meets Him. ”

Once a righteous man was questioned about the number of Man’s faults. Thereupon, he answered,

“Man’s faults are innumerable but I know 8000 faults. However, man can conceal these numerous faults through keeping silent with the exception of good speak.

Allah, the Most High, says,

“Those who unjustly eat up the property of orphans eat up fire into their own bodies: they will soon be enduring a blazing fire.” (Al-Nisa’: 10)

The Qur’an also states,

“Come not nigh to the orphan’s property except to improve it, until he attains the age of full strength.” (Al-Imran: 152)

The Prophet (pbuh) said,

“When I was taken up in Ascent (Mi’raj) I saw some men gapping their jaws under the coercion of other men. Then came another men who fed them stones of fire that penetrated their bodies and came out from their anus. I wondered: ‘Who are they, Gabriel?’ He replied, ‘They are those who unjustly eat up the property of orphans eat up a fire intotheir bodies.” (Muslim)

It was related that the Messenger of Allah (pbuh) said,

“Allah, Most High resurrected some people from their graves with fire flaming out from their bodies and burning their faces.” The Prophet was asked: ‘Who are they, Messenger of Allah?” He said,’ Allah, the Almighty says, “Those who unjustly will eat up the property of orphans eat up a fire into their own bodies: they will soon be enduring a blazing fire.” (Al-Nisa’: 10) (Ibn Hibban on the authority of Abu Bazrah)

As-Sadiy, may Allah be pleased with him, said, “On the Day of Judgement, the one who appropriated an orphan’s property will be resurrected with the flames of fire coming out from his mouth, ears, nose and eyes. Therefore, he will be well-identified.”

Scholars said that there is no harm if a poor guardian of an orphan consumes some of his charge’s property without exceeding what is permissible as much as he disposes and improves his business affairs.

What is in excess of the permissible is absolutely unlawful (Suht)? Allah, the Almighty says,

“If the guardian is well-off, let him claim no remuneration, but if he is poor, let him have for himself what is just, reasonable. When ye release their property then, take witnesses in their presence: But all-sufficient is Allah in taking account.” (An-Nisa’: 6)

Reasonable consuming of an orphan’s property may be interpreted as: Intending the loan, fulfilling his own needs without excess, taking the wage of disposing or improving the orphan’s business or intending to return what he takes out of need, if he becomes prosperous. These different points of views are mentioned by Ibn AI-Jawziy in his Tafsir (exegesis)

“I and one who takes care of an orphan, will enter paradise together like this” and he raised his forefinger and middle finger jointly leaving no space between them (by way of illustration).” (Bukhari)

“I and one who takes care of an orphan, whether related to him or a stranger, will be like these two in paradise;” and the narrator raised his forefinger and middle finger to illustrate this.” (Muslim)

The guardianship of an orphan means to dispose his affairs: food, clothing and to improve his property if he has any. However, if he is poor, it is recommended to take care of him for the sake of Allah. In the aforementioned hadith, there is a reference that the orphan may or may not be a relative as the Prophet says in the hadith: “related to him or a stranger”

The Prophet (pbuh) said,

“Whoever receives an orphan from amongst the Muslims to feed and give him drink until Allah makes him prosperous, Allah will render the Paradise binding to him unless he commits an unforgivable sin.” (Tirmidhi)

The Messenger of Allah (pbuh) said,

“Whoever wipes over an orphan’s head for the sake of Allah, he will be rewarded for every hair he touched good deeds. Whoever has an orphan and treats him or her kindly, I and he will be in the Paradise like that (Then he combined his two fingers).” (Ibn Hajar Al-Haithami Majma’ AI-Zawa’id)

Someone asked Abu Ad-Darda’ an advice. Thus he advised him saying, “Show mercy to the orphan, bring him nearer to you and feed him of what you eat. I heard Allah’s Messenger (pbuh), when a man asked him about the harshness of his heart, saying,

“If you want to soften your heart, then you should bring the orphan nearer, wipe over his head and feed him of what you eat. These surely will soften your heart and enable you to do what you need.” (Al-Baihiqi)

One of the early Muslims recounted, “I was at first used to committing sins and drinking wine. Then, one day I received a poor orphan. I was kind to him, fed him, gave him a bath and clothed him. I treated him as tenderly as a man does with his own son and more. Afterwards, I went to sleep I dreamt that it was the day of Judgement and I was called for reckoning. Then, I was to go to Hell for my sins. I was dragged by the angels of punishment to the Fire. Meanwhile, when I was being dragged to the Fire, the orphan blocked me and said, ‘O angels of my Lord, let him go. So as to intercede for him before Allah since he treated me kindly and honored me.’ But the angels said; ‘We were not commanded to do so.’ Then came the call of Allah, “Let him go. I forgave him because of the orphan’s intercession and the kind treatment he did with him. Then, I got up and repented to Allah the High Exalted. Later on, I kept on doing my best to show mercy to orphans.

The Prophet (pbuh) said,

“The best of the houses is that which contains an orphan who is treated kindly and the worst of the houses is that which mistreats him. The most beloved one to Allah the Almighty is the one who offers a favor to an orphan or a widow.” (Ibn Majah)

“Allah revealed to Dawud (pbuh): “O Dawud! Be a loving father to the orphan, and a kind husband to the widow. Put into your account that the more you do the more you reap” (Ibn Hajar Al-Haithami in Majma’ AI-Zawa’id)

This means that whatever you do, you will find its consequences thereafter. For example, when you die and leave a child or a widow, they will be treated in the same manner you treated others.

In his soliloquy, Dawud says, “O Allah! What is the recompense of whoever takes care of an orphan or a widow for Your Sake?” Allah answered, “He will be under the Shade of Mine when there will be no shade except Mine.” i.e., the shade of the Throne on the Day of Judgement.”

The following is another account that highlights the excellence of treating the orphan and the widow kindly. Once there was someone who belonged to the ‘Alowiyyin sect. He lived in Balkh (a Byzantine region) and had a wife and several daughters. They were living in luxury and prosperity. Then the husband died. His widow and daughters become so poor that they moved to another town to flee from the ghost of noticing their enemies rejoice at her misfortune. Having entered the town she resorted to a deserted mosque with her daughters. Then, she went out to bring them something to eat. She passed by two people, a Muslim and a magian.

She started by asking the Muslim and explained to him how she suffered a lot while she was an honored woman from the ‘Alawyyeen sect. But he asked her to show evidence. She said she was stranger.

But, he did not pay attention to her. Then, she left feeling sad and again explained her case to magian and how she had four daughters who were orphans and in need. She recounted her story to a Muslim Sheikh.

The magian sent his ladies to bring her and daughters home. He fed them and clothed them well. They stayed with him in luxury and honor. At midnight, the Muslim who turned the woman away dreamt that it was the Day of Judgement. A banner was risen over the Prophet’s head. There was a palace of green emerald whose windows were of pearls and corundum and also had domes of pearls and corals. He then asked the Messenger of Allah: “Whose palace is it?” For a Muslim who believes in Allah, the One.’ O Allah’s Messenger I am a Muslim, the man said. But the prophet asked him to show the evidence that he was a Muslim.

The man was perplexed. Accordingly, the prophet said “When the ‘Alawiyya woman asked you, you asked her to show an evidence that she was Alawiy. Thus, show me evidence that you are Muslim. Then, the man got up sadly for repelling the woman. He started to search for her in the town until he found her in the Magian’s house. He asked him about the woman and her daughters, but the Magian refused and said many blessing were showered upon him because of them.

The man persisted to take them and even offered the Magian a thousand dinars but he refused again.

The Muslim said but I should take them. Then, the Magian said, what you want is mine and the palace which you saw in your dream was created for me. May you guide me to embrace Islam? By Allah, I did not sleep yesterday before my family and I embraced Islam at the hands of the woman. I had also the same dream. The Prophet asked me, “were the ‘Alawiy woman and her daughters in your house?” I said ‘yes’,

Messenger Of Allah? He, then, said, the palace is for you and your family and all of you will enter Paradise. You were created a Muslim from the beginning of the creation. Then, the Muslim went away sadly.

Behold! How Allah blesses those who treat widows and orphans tenderly in this world.

“He who works hard on behalf of old women and the indigent, is like a Mujahid (a warrior) in the cause of Allah and the narrator thinks, he (pbuh) added, “and like the person standing in prayer and who never tires, and like one who observes the fast and does not break it.” (Bukhari)

Allah, the Almighty, says,

“O ye who believe! Devour not usury, doubled and multiplied; but fear Allah; that ye may (really) prosper.” (Al-Imran: 130)

The Qur’an also states,

“Those who devour usury will not stand except as stands one whom the Satan by his touch hath driven to madness that is because they say, ‘trade is like usury, ” but Allah has permitted trade and forbidden usury.” (Al-Baqarah: 275)

On the Day of Judgement they will be resurrected from their graves swerving like he who is seized by Satan owing to what they devoured of usury that grew in their stomachs to such an extent that they would hardly be able to move. Whenever they move they fall and cannot hasten their steps like all other people.

Qatada said, “On the Day of Judgement the usurer will be resurrected mad. Thus, all the people in the assembly will be able to identify them easily.”

The Prophet (pbuh) said,

“When I was transported from the Sacred House (of Mecca) to the farthest Mosque (of Jerusalem), I passed by some people whose bellies were protruding forward. Their bellies were as huge as houses, stretching along the way of Pharaoh’s people. On the other hand, the Pharaoh’s people have to be brought in front of Fire at morning and evening. Like defeated camels, deaf and mad, the people of Pharaoh used to pass by them. Feeling them coming, they attempted to keep aside but their bellies were so heavy that they could not leave and they in turn, were trodden by them. This is re-occurred in their coming and going every day. That is their lot of torture in the period of the Barrier (Al-Barzakh) up to the Last day. The Prophet asked, “Who are they, Gabriel?” He replied, “They are those who devour usury will not stand except as stands one whom the Satan, by his touch, hath driven to madness.” (Al-Baihiqi in the book of ‘Evidence of Prophethood on the authority of Abu Sa’id Al-Khudri.)

It was related that the Messenger of Allah (pbuh) said,

“When I was taken tip in the Ascent (Mi’raj), I heard thunder and blasts in the seventh heaven. Then, I saw some men whose bellies were as big as houses protruding forward, in which there were serpents and scorpions seen from beneath their bellies. I then, asked, ‘Who are they, Gabriel?’ He said, ‘They are those who devour usury.” (Ibn Majah)

Abdur-Rahman Ibn Abdullah Ibn Mas’ud said,

“When usury and fornication appear in a community, the people of that community render themselves deserving of the punishment of Allah.” (Al-Hakim)

The Messenger of Allah (pbuh) said,

“Whenever usury appears in a community, there will be madness. Whenever fornication appears in a community, there will be death. Whenever fraud in measure and weight appears in a community, there will be deprivation of rain.” (numerous references)

“The usurer suffers the torture from death up to the Day of Judgement by swimming in the Red River which is like blood and he is fed while swimmingly stones.” (Reported before)

The stones represent the unlawful wealth he has collected in the world. He is also fed by stones (It was narrated before.) of fire like what he has swallowed of unlawful wealth in the world. This is his lot of torture in the period of Barrier before the Day of Judgement in addition to the curse of Allah.

The Messenger of Allah (pbuh) said,

“Four classes of people will be prevented from entering Paradise nor will they taste its blessing as Allah decreed: the intoxicant, the usurer, the one who appropriates the orphan’s property without a lawful cause and the one who was disobedient to his parents if they did not repent all.” (Hakim)

It was narrated that the usurers will be resurrected in the form of dogs and pigs since they contrived for devouring usury like the people of Sabath who contrived for hunting fish by making basins in which the fish were trapped on Saturday and then were collected on Sunday. Therefore, they were turned into monkeys and pigs. Similarly, this will be the abode of those who contrive for devouring usury. However, Allah knows all what they contrive.

Abu Ayub As-Sakhtiani says.” Behold! They deceive in the same manner when deceiving a child.”

The Prophet (pbuh) said,

“Usury has seventy two doors, the least of them is compatible with committing adultery with one’s mother. The most heinous kind of usury is to transgress by defaming one’s brother.” (Al-Haithami in Majma’ Al-Zawa’id)

Anas related, “The Messenger of Allah (pbuh) preached us and expounded the question of usury by saying,

“One Dirham gained by usury is more heinous than thirty six times of adultery at the sight of Allah.” (Ibn Abi Dunya)

The Prophet (pbuh) said,

“Usury is of seventy sins, the least of which is compatible with committing adultery with one’s mother.” (Reported before)

Abu Bakr said, “He who takes the interest and the giver are in the Hell-Fire alike.”

Ibn Mas’ud, may Allah be pleased with him, said, “When indebting someone, you should not accept his gift since it is usury.” Moreover, Al-Hasan, may Allah be pleased with him, regarded what you ate in your indebted house as Suht (taking of usury or bribes.)

The Prophet (pbuh) said,

“When a loan renders an interest it is subsumed under usury.” (Ibn Hajar in A1-Matalib Al-Aliyyah’)

Ibn Mas’ud also said, “Whoever intercedes for someone, and then is offered a gift, it is considered Suht.”

This is indicated in the following hadith:

“Whoever intercedes’ (for someone) and is then offered a gift, then he approaches a grievous door of usury.” (Abu Dawud and Ahmad)

We ask Allah’s pardon and soundness in the religion, the world and the Hereafter.

Allah, the Most High, says,

“Pilgrimage thereto is a duty, men owe to Allah those who can afford the journey; but if any deny faith, Allah stands not in need of any of his creatures.” (Al-Imran: 97)

The Prophet (pbuh) said,

“Whoever can afford this journey to the sacred House, by provision and transportation and he does not make the pilgrimage, there is no blame if he dies as a Jew or a Christian. This is because Allah says, “Pilgrimage thereto is a duty men owe to Allah -those who can afford the journey.” (Tirmidhi)

‘Umar Ibn Al-Khattab, may Allah be pleased with him, said, “I have considered sending men to these cities to see who has not made the pilgrimage, and collect the non-Muslim poll tax (Jizya) from everyone possessing the means who has not performed it. They are not Muslims.”

Ibn ‘ Abbas, may Allah be pleased with him, said, “Whoever does not make pilgrimage or pay Zakat will ask to be returned to life when dying.” Someone said, “No one asks to be returned except the unbelievers.”

He said, “Allah, the Almighty, says,

“And spend something (in charity) out of the substance which we have bestowed on you, before death should come to any of you and he should say: O my Lord! Why didst thou no give me respite for a little while I should then have given (largely) in charity, and I should have been one of the doers of good.” (Al-Munafiqun: 10)

i.e., I should have made pilgrimage.

Allah Most High says,

“But to no soul will God grant respite when the time appointed for it has come.”

It was asked, “In what amount is Zakat obligatory?” He answered; “Two hundred Dirhams and the equivalent amount if it is gold.” Someone asked, “What about pilgrimage?” He said, “Provision and transportation.”

Sa’id Ibn Jubair said, “If I have a wealthy neighbor who died without making pilgrimage, I would never pray over him.”

The age we live in, where we see countless rampant sins, one is left to wonder: is Allah truly watching over? It serves well to reminisce how Hazrat Luqman is instructing his son to always be mindful of Allah: 

“O my son!” (Said Hazrat Luqman), “If there be (but) the weight of a mustard seed and it were (hidden) in a rock, or (anywhere) in the heavens or on earth, Allah will bring it forth: for Allah understands the finest mysteries, (and) is well-acquained (with them).” [Luqman 31:16]

Therefore no matter where you execute a sin; be it in secrecy or in the pith black shadows of the night, or somewhere in the depths of the deep forest; Allah, the All-aware, will bring them all forth for you. Thus the recommended covenant of honour has been ascribed: infuse Allah effusively in your lives.

However, disappointingly, today instead of infusing His remembrance in our lives, we find ourselves in downright oblivion towards Him. To exemplify: if a little kid catches us committing a certain evil, we will refrain from proceeding with it, to not lose respect (he can go out and tell people). However, if Allah is watching, then we least care and so carry on with it. The irrational beings that we have become forget that the approach of His disgracing somebody is as he often enumerates in the Holy Quran:

“If Allah helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in Allah (alone) let believers put their trust.” [Al-Imran 3:160]

Once Hazrat Abdullah ibn Abbas was with the holy Prophet sallallahu alaihe wa sallam when holy Prophet sallallahu alaihe wa sallam gave him some valuable advises. In the end of them all he said, “Be mindful that if the whole world join hands in supporting you yet only that will benefit you which has already been decreed for you. Likewise if all of them get together in harming you then too they can not destroy anything of yours unless it had been written for you by Allah. The pens have been raised and the registers of destiny dried.” (Tirmizi)

But today His true respect in no more in our lives. The basis of all the sins is hence, we are calamitously mindless of Allah.

Hazrat Abdullah-ibn-Mubarak rahmatullah alaih once went to Sha’am and borrowed a pen from a person there to write something… forgot to return it, came back to his place in Marom then realized that the pen is still with him. The pen is somebody else’s, the right is somebody else’s, and Allah is Allah, how will life be spent? Hazrat went back to Sha’am covering the distance of three full days. In addition, spent almost three more days at the place where he had taken the pen, so that the very man can be found.  Allah’s presence was with him; Allah’s Might he can feel.

Why do we backbite today? Only because Allah’s worth has absconded from us. Similar is the case for all other sins by means of which we go about polluting ourselves. The cure is again straightforward and natural: Remember Allah abundantly.