Friends in the Hereafter
There is the verse "Friends on that day will be enemies to one another, except those who guard (against evil)" (al-Zukhruf, 43:67). From the previous discussion, we equally understand that the friendship built on everyday life incidents in this world will merit the charge of responsibility in the hereafter. Those friends who used to gather together in the world to waste time and to be idle, for deceit, perversion, or sin, etc., will face an inevitable result, each person assuming responsibility for having guided the other astray. And it is normal that friendship should then change to enmity; each person who was so overcome by the influence of friendship as to deviate from the right path will discover that his friend was actually an enemy in the guise of a friend.
But the pious who assisted each other in piety and godliness, mindful of God and exhorting truth and patience, will normally maintain their friendship; for it was positive in this world, their path clear which led to the good of this world as well as the hereafter.
The Rights of Friends
In sayings about social relations, we have "A Friend in need" and "In travel you know your brothers." What are the rights which one friend has over another?
The meaning here is that friendship is based on a sort of oneness of sentiment between two friends. When people speak of friendship, they speak of fidelity and sacrifice. It is probable that the saying "A friend in time of need" or "You know your friends while on travel" relates to the difficulties which help display the sterling qualities of a person. When we reflect on friendship and what it encompasses in terms of sentiments towards the aspect of faith, we see that Islam exhorts the believer to open himself up to his believing brother, sharing with him his distress, overcoming his difficulties, answering his needs, aiding him in all his affairs, protecting him in body, property, and honor.
The believing person, in a brotherhood of faith strengthened by the bonds of friendship, recognizes his friend in times of hardship and travail, and in all times of difficulty in his life.
The Injunction of Prayer
The words of God in the Noble Quran are: "So worship Me and establish prayer for My Remembrance" (Ta Ha, 20:14). How is this command to be effected? In other words, is the command the outcome of the hoped for results of the prayer?
The expression here is not to be taken in any literal, lexical sense; it implies every action performed to achieve the goal of making one's family obey God (Exalted). This is based on the view that prayer represents a distinctive, reified aspect of worship of God and dedication to Him. Hence, every person must do all that is necessary in this area, and if words are of no avail, then we may have to resort to action-encouraging attraction, threat; creating the appropriate environment; warning about inappropriate places; or any of the normal human methods.
The expression implies functioning in this sense through every means possible; it is to be expected that any approach used by a person to convince another-by deed or word-will not be one hundred percent effective on its own. No matter how ingenious this person may be, or how dedicated to the idea he propounds, there is always a unique facet intrinsic to the person whom we would like to guide, a mindset in reaction to words or movements, or to the environment, with every assessment of a weak point and strength in his positive and negative traits.
Responsibilities of Those Whose Call is to Islam
Islam directs everyone who calls to Islam-the preacher, the guide-thus: "You must give of everything you have in order to guide another, to change that person's line of thinking, and to correct his way. When you do this, you will have fulfilled your obligations in this respect." In the words of God: " O you who believe! Save yourselves and your families from fire whose fuel is human beings and stones, over which are angels, stern and sever They do not disobey God in that which they are ordered, but do as they are commanded" (al-Tahrim, 66:6). In the interpretation of this verse, a question was put forward to one of the Imams. It was asked, "How do we save them?" He said, "Commanding them and prohibiting them." It was said, "We command and we prohibit, but they do not obey us." He said, "If you have commanded and prohibited them, you have fulfilled your duties."
The Imam, in his answer with respect to the verse did not intend the command and the prohibition to have a superficial meaning. In fact, he meant them as two things achievable by word, deed, or environment. Therefore, do what you can do to fulfill your obligation and prohibit what is forbidden. When you have availed yourself of every approach, then there is no further obligation on you.
This is what God (Exalted) was speaking about to His Prophet, guiding him, when He said: "Indeed you are only a warner, and to every people a guide" (al-R'ad, 13:7). "Remind them for you are only a reminder. You are not the supervisor of their affairs" (al-Ghashiyah, 88:21). "Will you then compel people until they become believers?" (Yunus, 10:99). Your obligation is to ensure that you do all within your power to deal with the issue, and when you have done this nothing more is required of you.
On the basis of the above, we say "ordering" implies that functional aspect which a person puts into practice by every means at his disposal, directly or indirectly, with the full realization that his influence must be effective in a normal manner. Acting on these influences would then be the responsibility of the other person.
Being Good to Parents
In the words of God, "And if they strive to force you to associate in worship with Me that concerning which you have no knowledge, obey them not, but be a companion to them with kindness and justice" (Luqman, 31:15). How is it possible for a believing son to build the bonds of companionship through good conduct and justice with a father or parents who are not believers?
When we study the Islamic approach to the relationship with parents, we do not find that God (Exalted) has charged anyone with obeying his parents. This is because the bond that connects parent to child is a good [ihsan] that flows from the parent to the child; it is not a state which requires a conduct towards the parent which extinguishes the child's entire being, in deference to the parent's desire.
Thus, the reaction towards this good on the part of the parents is that the child should be good towards his parents; not that he must always obey them. We observe in the Noble Quran, that God addresses this topic in Surat al-Isra, with the words, "And God has decreed that you should not worship any but He, and that you be good to your parents" (Isra, 17:23). In doing so, He referred to the relation of worship between the worshipper and his Lord, between the created and the Creator, the slave to his Master, a being to the One who caused him to be. These bonds require worship and submission, since your presence stems from the fact that he wants it so. Therefore, it is necessary that your actions and your very presence be in accordance with His wants.
