COMPRIMISING (MUDÂHANA) AND

DISSIMULATION (MUDÂRÂ)

Not halting an Individual who is committing a prohibited activity

while one is strong and sufficiently able to stop him is

compromising the religion. Not disrupting an individual who

commits taboo activities is either because of respect toward him

or on the other hand because of adoration to people encompassing him or because of one's

shortcoming of strict ties. Halting an individual who is important

commits taboo (harâm) activities or despised activities (makrûh)

at the point when there is no risk of incitement, e.g., there is no chance

of hurting one's religion or common interests or hurting others.

Not halting him or keeping calm would be prohibited. Surrendering

from the religion, (doing "mudâhana"), shows that the individual is

showing assent toward the infringement of the laws of Allâhu ta'âlâ.

For the most part, keeping calm is a temperance. Yet, as needs be

recognize good and bad or great and detestable, one ought to

not stay silent. At the point when Rasûlullah 'sall-Allâhu 'alaihi wa sal-lam'

was inquired, "O Courier of Allah! Old individuals were

rebuffed with quakes. They were covered under the ground.

In any case, there were devout (Sâlih) individuals among them," he replied,

"Indeed, devout individuals were likewise obliterated together. For, they kept

calm while others were opposing Allâhu ta'âlâ and they

didn't avoid those delinquents." The accompanying hadîth-i sherîfs impart, "A portion of my Ummat (Muslims) will rise

from their graves as monkeys or pigs. They are individuals who

blend in with the people who defy Allâhu ta'âlâ and who eat and

drink with them." And, "When Allâhu ta'âlâ gives information to

a researcher, He gets a commitment from him as He did with

prophets." He ('âlim) guarantees that he won't cease from

expressing what he knows when it is essential. The accompanying hadîth i-sherîf and âyat-I-kerîma show that compromising the religion,

i.e., doing mudâhana is precluded (harâm): "On the off chance that one doesn't say

the information given to him by Allâhu ta'âlâ when the circumstance

expects him to stand up, they will put a collar made of fire on his

neck upon the arrival of Qiyâmat." The thirty-6th âyat-I-kerîma of

Sûra Nisâ of the Qur'ân al-kerîm indicates: "Should the people who are

enriched with genuine information and direction conceal the abundance, may

they be saturated with judgment, both from Allâhu ta'âlâ and

from every one of the people who themselves have previously brought about

judgment!" something contrary to mudâhana is 'ghayrat', or

'salâbat'. The fifty-fourth âyat-I-kerîma of Sûra Mâida of the

Qur'ân al-kerîm implies: "... individuals making jihâd in the method of

Allâhu ta'âlâ, and never terrified of the rebukes of like find

shortcoming. ..." This âyat-I-kerîma illuminates us that it is fundamental for

the individuals who have strict "ghayrat" and "salâbat" to make jihâd

by utilizing their property, life, discourse and handwriting for the purpose

of Allâhu ta'âlâ. Rasûlullah 'sall-Allâhu 'alaihi wa sal-lam' states

in another hadîth-I-sherîf: "Come clean regardless of whether it is very

harsh." A 'zâhid' individual saw a gathering playing instruments

within the sight of the fourth Umayyad Caliph Marwân container

Hakem, and broke their instruments to pieces. Immediately

Marwân requested that he ought to be closed in with the lions. Among

the lions, he by and by started to perform namâz. The lions dropped by

him and started to lick him. So the gatekeepers returned him to the

caliph. At the point when the caliph inquired as to whether he had not feared the

lions, he replied, "No. Apprehension about them didn't actually seem obvious me. I

gone through the whole evening contemplating." "What did you consider about?"

"At the point when the lions licked me, I considered on whether their spit

was najs, (for example authoritatively foul to invalidate the request named

namâz); I contemplated on whether Allâhu ta'âlâ would acknowledge my

supplication." [Marwân container Hakem was killed in 65 hijrî "683 A.D.".]

In the event that an individual can't do Amr al-ma'rûf and Nahy anil

munkar as a result of his trepidation that his and others' security may be

sabotaged, maintaining calm in control not to bring actuation up in this

circumstance is classified "doing mudârâ," which is admissible, and even

Adequately favored to create the thawâb merited for almsgiving,

given that his heart ought to stop the harâm being

committed. Mudârâ ought to be done gently and with a grinning

face. Mudârâ can likewise be taken advantage of as an instructing strategy. Imâm

Ghazâlî 'rahimahullâhu ta'âlâ expressed: "There are three gatherings of

humankind. The primary gathering are like sustenance. They are essential

for everybody consistently. The subsequent gathering are like medication.

They are required on occasion of need. The third gathering are like

infections. They are not required yet they disturb others. Such

individuals should be taken care of with mudârâ for the wellbeing of safety."

Mudârâ is a passable technique. It is mustahab in some, as a matter of fact

cases. The board of home undertakings managed without mudârâ towards

the spouse might cost a man a serene day to day life. Somebody came to

visit Rasûlullah 'sall-Allâhu 'alaihi wa sal-lam'. He said, "Let him

come in. He is a modest individual." When the guest came in, he

talked with him in a delicate and sweet way. After he left, they

asked him for what good reason he conversed with him pleasantly. He said, "The

individual who will be in the most awful spot in the following scene 'Âkhirat'

is the person who is offered praises or gifts to get your

self from his mischief on the planet." It is expressed in a hadîth-I-sherîf:

"Despite the fact that it is passable to talk behind individuals who commit

harâms honestly and without feeling any disgrace, it is similarly

reasonable to treat them with mudârâ for insurance against their

hurt. Nonetheless, mudârâ ought not be watered down into

mudâhana." Mudârâ involves giving up a few common interests

for safeguarding strict and common qualities against

hurt. Mudâhana, conversely, means to think twice about

strict qualities as a trade-off for common benefits. Mudârâ

utilized against a dictator ought not be debased with a

praisal of the dictator or an endorsement of his oppressive regimes.