2.05. PEACE

God says

And when those who believe in Our messages come to you, say “Salamun ‘Alaikum” (Peace be upon you) *…..Q.6:54

* The “peace” referred to in the above expression in 6:54 – which occurs many times in the Qur’an and has become the standard form of Muslim greeting – has a spiritual connotation comprising the concepts of ethical soundness, security from all that is evil and, therefore, freedom from all moral conflict and disquiet.

Islam literally means ‘peace’ and ‘complete submission (to God)’. Hence, maintenance of peace was assured and positive rules were set up for peaceful living. As for neighbours, for instance, The Law of Pre-emption or the Law of Neighbourhood gave right to a non-Muslim over a Muslim. (See topic 29. Duty to Neighbour in previous section). Neglect of peace with them was strictly prohibited by the Prophet of Islam who warned: “One whose neighbour is not safe from being troubled by him shall not enter paradise.” ‘He often stressed a believer’s moral obligation towards his neighbours whatever their faith.’ Even in war-time peace was never lost sight of as can be seen from the verses addressed to the Prophet.

But if they, (i.e., the enemies during war time,) incline to peace, incline thou to it as well, and place thy trust in God: verily He alone is all-hearing, all-knowing! And should they seek but to deceive thee [by their show of peace] – behold God is enough for thee! …. * Q.8: 61,62

* The implication is that “even if they offer peace only with a view to deceiving thee, this (offer of) peace must be accepted, since all judgment (of their intentions) must be based on outward evidence alone” (Razi): in other words, in Islam, mere suspicion cannot be made an excuse for rejecting an offer of peace by an enemy.

Prophet said

1. “A believer is he in whom mankind has an asylum for their lives and properties” -- H: Bukhari and Muslim. N: Abdullah-b-Amr.

2. “… Hence, whoever forsakes his brother (a Muslim) beyond three (days) and then dies shall enter the Fire.” – H: Abu Daud and Ahmed. N: Abu Hurairah.

3. “O people! Spread peace, give food, keep blood-connection, and perform (voluntary) prayer at night while others sleep; you will then enter paradise with peace.” -- H: Tirmizi and Ibn Majah. N: Abdullah-b-Salam.

2.04. BAD CONDUCT (concluded)

God says

O you who believe! Avoid most guesswork [about one another] – for, behold, some of [such] guesswork is [in itself] a sin; and do not spy upon one another, nor speak ill of each other behind their backs: Q.49:12

O you who have attained to faith! Ward off from yourselves and those who are close to you* that fire (of the hereafter) whose fuel are human beings and stones: …. Q.66: 6

* Lit., “your families” or “your people”; however, the term ahl denotes also people who share one’s race, religion, occupation, etc., as well as “dependants” in the most comprehensive sense of this word (Jawhari, Raghib; also Mughni).

Nay, [O men,] but you [are lured away from God whenever you are tempted to] give the lie to [God’s] Judgement! * And yet, verily, there are ever-watchful forces over you, noble, recording, aware of whatever you do! [Behold, in the life to come] the truly virtuous will be in bliss, whereas, behold, the wicked will indeed be in a blazing fire -- Q.82: 9-13

*A tendency inherent in most human beings to close one’s mind – occasionally or permanently, as the case may be – to the prospect of having to answer before God for one’s doings.

Prophet said

1. “Let (your) evil (action) be followed by good (deed) which will efface it.” -- H: Ahmad and Tirmizi. N: Abu Zarr.

2. “The man worst in rank before God on the Resurrection Day will be one whom people forsake for fear of his harms. (And in a narration: for fear of his indecent behaviour).” -- H: Bukhari and Muslim. N: Bibi Ayesha.

3. According to a Hadis Qudsi, quoted by Muslim on the authority of Abu Zarr, on the Resurrection Day God will not speak to one who treats others harshly, nor look at him, nor purify him and for him there will be a great chastisement.

“Every child that is born, is born innocent and remains in this sinless stage until the age of discretion. His duties towards God and duties towards His creations are clearly defined in the Qur’an and the Traditions of the Prophet. Observance of these (virtues) enables the soul reach its perfection (paradise): their neglect (sin) leads to degradation (hell).” –Al-Hadis

2.04. BAD CONDUCT

God says

…. do not help each other in furthering evil and enmity; …. Q.5: 2

….if any of you who does bad deeds out of ignorance and thereafter repents and amends (his conduct), He shall be [found] much-forgiving , Most Gracious. - Q.6: 54

…. behold, prayer* restrains [one] from shameful deeds and from all that moral sense ought to reject;…. Q.29: 45

* Prayer offered regularly, concentrating upon the fact of being in the presence of God and understanding what is being said by the servant and his Master, has immense benefits. Here is mentioned one of them, and how important!

Whoever does what is just and right, does so for his own good; and whoever does evil, does so to his own hurt; and in the end unto your Sustainer you all be brought back.-- Q.45: 15

O you who believe! No men shall deride* [other] men: it may well be that those [whom they deride] are better than themselves; and no woman [shall deride other] woman: it may well be that those [whom they deride] are better than themselves. And neither shall you defame one another, nor insult one another by [abusive] nicknames. Bad is the name of lewdness after faith;** and they who [become guilty thereof and] do not repent – such are evil-doers!- Q.49:11

* I.e., to attack with scornful laughter **This applies no less to the one who insults than to that of the insulted (Razi): cf. 6: 8 – “[those] who have not obscured their faith by wrongdoing”.

Prophet said

1. “He whose conduct is bad and (who is) harsh shall not enter paradise” – H: Abu Daud. N: Haresah-b-Wahab.

2. “Two traits do not occur in a believer-- miserliness and bad conduct” --H: Tirmizi. N: Abu Sayeed.

3. “Most disliked by me among you and farthest from me on Resurrection Day will be those who are worst of you in conduct” -- H: Baihaqi. N: Abu Salabh.

2.03. GOOD CONDUCT (concluded)

God says

True] servants of the Most Gracious are [only] they who walk gently on earth, and who, whenever the foolish address them,* reply with [words of] peace; and who remember their Sustainer far into the night, prostrating themselves and standing; and who pray: “O our Sustainer, avert from us the suffering of hell – for, verily, the suffering caused by it is bound to be a torment dire: verily, how evil an abode and a station!” --: and who, whenever they spend on others, are neither wasteful nor niggardly but [remember that] there is always a just mean between those [two extremes]; and [true servants of the Most Gracious are they] who never invoke any [imaginary] deity side by side with God, and do not take any human being’s life -- [the life] which God has willed to be sacred – otherwise than in [the pursuit of] justice, and do not commit adultery. And [know that] he who commits ought thereof (i.e., any of the three sins mentioned) shall [not only] meet with a full requital [but] shall have his suffering doubled on Resurrection Day: for on that [Day] he shall abide in ignominy. Excepted, however, shall be they who repent and attain to faith and do righteous deeds: for it is they whose [erstwhile] bad deeds God will transform into good ones – seeing that God is indeed much forgiving, and dispenser of grace, and seeing that he who repents and [henceforth] does what is right has truly turned away unto God by [this very act of] repentance. And [know that true servants of God are only] those who never bear witness to what is false,** and [who], whenever they pass by [people engaged in] frivolity, pass on with dignity; and who, whenever they are reminded of their Sustainer’s messages, do not throw themselves upon them [as if] deaf and blind;*** and who pray: “O our Sustainer! Grant that our spouses and our offspring be a joy to our eyes,**** and cause us to be foremost among those who are conscious of Thee!” [Such as] these will be rewarded for all their patient endurance [in life] with high station [in paradise], and will be met therein with a greeting of welcome and peace, therein to abide: [and] how goodly an abode and [how high] a station! -Q.25:63-76

*Sc., “with the aim to ridicule them or to argue against their beliefs”.

**Implying that neither do they themselves ever bear false witness (i.e., in the widest sense of this expression, tell any lie) nor do they knowingly take part in anything that is based on falsehood (Razi).

***Explaining this verse, Zamakhshari remarks that whereas the average run of people approach the divine writ with a mere outward show of eagerness, “throwing themselves upon it” for the sake of appearances but, not making the least attempt to understand the message as such and, hence, remaining deaf and blind to its contents – the truly God-conscious are deeply desirous of understanding it, and therefore “listen to it with wide-awake ears and look into it with seeing eyes”.

****I.e., by living a righteous life

Prophet said

1. “Among believers the one most perfect in faith is the one best in manners” – H: Abu Daud. N: Abu Hurairah.

2.03. GOOD CONDUCT (to continue)

God says

O you who have attained to faith! Remain conscious of God; and let every human being look to what he [or she] sends ahead for the marrow! And [once again]: Remain conscious of God, for God is fully aware of all that you do.- Q.59: 18

Blessed be He in whose hand all dominion rests, since He has the power to will anything: He Who has created death as well as life,* so that He might put you to a test [and thus show] which of you is best in conduct, and [make you realize that] He alone is almighty, truly forgiving. - Q.67:1-2

* Since what is termed here as “death” is stated here to have been created , it cannot be identical with “non-existence”, but obviously must have a positive reality of its own. To my mind, it connotes, the state of transition from life as we know it in this world to the – as yet to us unimaginable – condition of existence referred to in the Qur’an as “the hereafter” or “the life to come” (al-akirah).

And, verily, thine [O Prophet] shall be a reward never-ending – for, behold, thou keepest indeed to a sublime way of life;* … Q.68: 3,4

* The term khuluq rendered by me as “a way of life”, describes a person’s “character”, “innate disposition” or “nature” in the widest sense of these concepts, as well as “habitual behaviour” which becomes, as it were, one’s “second nature” (Taj al-‘Arus). My identification of khuluq with “way of life” is based on the explanation of the above verse by ‘Abd Allah ibn ‘Abbas (as quoted by Tabari), stating that this term is here synonymous with din : and we must remember that one of the primary significance of the latter term is “a way [or “manner”] of behaviour” or “of acting” (Qamoos).

Prophet said

1. “I have been sent to take good conduct to its conclusion”-- H: Muatta. N: Malek. / H: Ahmed. N: Abu Hurairah.

God in His infinite mercy asked us to follow the the example of the Prophet, in order to make it easy for us to obey Him and achieve good conduct. “Indeed in the Apostle of God you have an excellent example for everyone who looks forward [with hope and awe] to God and the Last Day, and remembers God unceasingly” - Q.33: 21, and “He who obeys the Apostle obeys God”…. Q.4: 80

2. Bibi Ayshah, speaking of the Prophet many years after his passing away, repeatedly stressed that ‘his way of life (khuluq ) was the Qur’an’. – H: Muslim, Tabari & Hakim on the authority of Sa’id ibn Hisham. Also, Abu Daud & Nisai and several others.

3. A desert Arab got up and passed urine within the mosque. People caught hold of him. The Prophet said “Leave him and throw a bucket of water or a torrent of water upon his urine. Verily, you have been raised to bring ease, and not to inflict hardship” – H: Bukhari. N: Abu Hurairah.

4. “…Whoever acquires good conduct, there is for him a mansion in the loftiest part of paradise.” – Fragment of a lengthy Tradition quoted by Tirmizi on the authority of Anas.

3.01 GOOD CONDUCT

God says

But when you are greeted with a greeting [of peace], answer with even a better greeting, or [at least] with the like thereof……Q.4: 86

Behold, We have willed that all beauty on earth be a means by which We put men to a test,* [showing] which of them are best in conduct. Q.18: 7

* Lit., “We have made all that exists on earth as its adornment in order that We might put them [i.e., all human beings] to a test”: meaning that God lets them reveal their real characters in their respective attitudes – moral or immoral – towards the material goods and benefits which the world offers them. In further analysis, this passages implies that the real motive underlying men’s refusal to believe in God’s spiritual messages (see verse 18:6) is almost their excessive, blind attachment to the goods of this world, combined with a false pride in what they regard as their own achievements.

Indeed in the Apostle of God you have an excellent example for everyone who looks forward [with hope and awe] to God and the Last Day, and remembers God unceasingly. - Q.33: 21

And [know that] whoever pays heed unto God and His Apostle has already attained to a mighty triumph. - Q.33: 71

But [since] good and evil cannot be equal, repel thou [evil] with something that is better -- and lo! he between whom and thyself was enmity [may then become] as though he had [always] been close, a true friend! - Q.41: 34

Prophet said

1. “The best of you is he who is best in conduct” – H: Bukhari and Muslim. N: Abdullah-b-Amr.

2. “The believer, by his (good) conduct, reaches the position of one who stands up (for praying) at night and fasts during the day” – H: Abu Daod. N: Bibi Ayesha.

3. “Two attributes though easy for man (to adopt) will be very heavy, (indeed), in God’s scale on the Resurrection Day: To remain mostly silent (of frivolous talk) and (to be of) good conduct. By Him who holds my life, as for actions, these attributes have no parallel for mankind.” – H: Baihaqi. N: Anas.

2.02 ACTION (concluded)

God says

He it is who has made you inherit the earth,* and has raised some of you by degree above others, so that He might try you by means of what He has bestowed upon you.* Verily, thy sustainer is swift in retribution: yet, behold, He is indeed much- forgiving, a dispenser of grace. Q.6: 165
*Lit., a “successor” or a “vice-gerent”.
**Lit., by way of character, strength, knowledge, social position, wealth etc.

To him who desires a harvest in the life to come, We shall grant an increase in his harvest; whereas to him who desires (but) a harvest in this world, We (may) give something thereof but he will have no share (in the blessing of) the life to come. -- Q.42: 20

Hast thou ever considered [the kind of man] who makes his own desires his deity, and whom God has [thereupon] let go astray, knowing [that his mind is closed to all guidance]…. Q.45:23

… And whenever you are told “Rise up [for a good deed]”, do rise up; [and] God will exalt by [many] degrees those of you who have attained to faith and, [above all,] such as have been vouchsafed [true] knowledge: … Q.58:11

[And,] verily, those who have attained to faith and do righteous deeds – it is they, they who are the best of all creatures. -- Q.98: 7

Consider the flight of time!* Verily, man is bound to lose himself unless he be of those who attained to faith, and do good works,and enjoin upon one another the keeping to truth, and enjoin upon one another patience in adversity.-- Q.103: 1-3

Flying time gone is gone forever. But how we spent it will be questioned. What we need is the right attitude towards life: life’s this phase of action and, its second phase of accountability called hereafter. “Satan holds out promises to them, and fills them with vain desires:”(4:120). Exessive involvement with social, pastime and acquisition environments, for instance, can completely imbalance our time-spending. Temptation within us justify what is really unjustifiable, and that leads us away from God. Which is very scary. Recall what Iblis had told God about us: “Now that Thou hast thrown me out of the Way, I shall indeed make [all that is evil] on earth seem goodly to them and shall most certainly divert them into grievous error – [all] except such of them as are truly Thy servants”(15:39,40). We are under attack. Let us turn to the above surah for safety.

Prophet said

1. “Surely one’s property is (his actions) that he sends before (death) and the property of his heir is what he will leave behind” – H: Bukhari. N: Abdullah-b- Masud.

2. “The wise man is he who lower his self and acts for life after death....” – H: Tirmizi and Ibn Majah. N: Shaddad b Aus.

3. “Wretched man is he who follows his low desires and (then) rests hope in God”-- H: Tirmizi and Ibn Majah. N: Shaddad-b-Aus.

4. “After death what reaches the believer out of his works and good deeds are: the learning he has acquired and (then) spreads it around, a pious child (he leaves behind), a book (of learning) he leaves as heritage, a mosque he has built, has built a resting-place for travelers, a canal (or well) he has arranged to be excavated, and an act of charity (of continuous benefit) he has out of his wealth while still alive and healthy – (the benefit of these) will reach him (even) after his death.” – H: Ibn Majah and Baihaqi. N: Abu Huraira.

2.02 ACTION (to continue)

God says:

Say: “Come, let me convey to you what God has really forbidden you: “Do not ascribe divinity, in any way, to aught beside Him; and [do not offend against, but, rather,] do good unto your parents; and do not kill your children for fear of poverty – for it is We who shall provide sustenance for you as well as for them;* and do not commit any shameful deeds, be they open or secret; and do not take any human being’s life – [the life] which God has declared to be sacred – otherwise than in [the pursuit of] justice: this has He enjoined upon you so that you might use your reason; and do not touch the substance of an orphan – save to improve it – before he comes of age. And [in all your dealings] give full measure and weight with equity: [however,] We do not burden any human being with more than he is well able to bear; and when you voice an opinion, be just, even though it be [against] one near of kin. And [always] observe your bond with God:** this He has enjoined upon you, so that you might keep it in mind. And [know] that this is the way leading straight unto Me: follow it, then, and follow not other ways, lest they cause you to deviate from His way.[All] this has He enjoined upon you, so that you might remain conscious of Him. - Q.6:151-53.
* This may possibly,(today,) refer to abortions dictated by economic considerations.

**The “bond with God” “ (conventionally translated as “God’s convenant”) apparantly refers here to man’s moral obligation to use his inborn gifts – intellectual as well as physical – in the way intended for them by God. The “establishment” of this bond arises from the faculty of reason which, if properly used, must lead man to a realization of his own weakness and dependence on a causative power and, thus, to a gradual cognition of God’s will with reference to his own behaviour. This interpretation of the “bond with God”seems to be indicated by the fact that there is no mention of any specific “convenant” in either the preceding or the subsequent verses of the passage under consideration. The delberate ommission of any reference in this connection suggests that the expression “bond with God” for something that is rooted in the human situation as such, and can, therefore, be perceived instinctively as well as through conscious experience: namely, that innate relationship with God which makes Him “closer to man than his neck-vein” (50 : 16).

Prophet said:

1. “There is no wisdom like effort, no piety like self denial, and no goodness like self conduct” – H: Baihaqi. N: Abu Zarr.

2.02 ACTION

God says

Never shall you attain to true piety unless you spend on others out of what you cherish yourselves; …. Q.3: 92

True piety does not consist in turning your faces towards the east or the west* -- but truly pious is he who believes in God, and the Last Day, and the angels, and revelation,** and the prophets; and spends his substance – however much he himself may cherish it – upon his near of kin, and the orphans, and the needy, and the wayfarer,*** and the beggars, and for freeing human beings from bondage, and is constant in prayer, and renders purifying dues; and [truly pious are] they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God. – Q.2 : 177

*Thus the Quran stresses the principle that mere compliance with outward forms does not fulfil the requirement of piety. The refernce to the turning of one’s face in prayer in this or that direction flows from passages which dealt, a little earlier, with the question of Qibla.

** In this context, the term “revelation” (al-kitab) carries a general significance: it refers to the fact of divine revelation as such. As for belief in angels mentioned here because it is through these spiritual beings that God reveals His will to the prophets and, thus, to mankind at large. (Adaptation from Asad’s explanation)

*** The Arabic expression ibn as-sabil (lit., “son of the road” denotes any person who is far from his home, and specillay one who, because of this ciecumstance, does not have sufficient means of livelihood at his disposal.

Never shall you attain to true piety unless you spend on others out of what you cherish yourselves; -- Q.3: 92

Prophet said

1. “Never has anyone eaten a better food than what he has eaten out of the labour of his own hands” – H: Bukhari. N: Miqdam-b-Ma’de Yakrab.

2. “Wretched man is he who follows his low desires and (then) rests hope in God”-- H: Tirmizi and Ibn Majah. N: Shaddad-b-Aus.

3.. “By Him in whose hand is my life you must enjoin good and forbid evil, otherwise it is near that God will send chastisement upon you from Himself. You will then call Him but you will not be responded to”-- H: Tirmzi. N: Huzaifa.

2.01 SEEKING REFUGE OF GOD (concluded)

God says:

“When you do read Qur’an seek refuge with God from Satan, the accursed.”*- Q.16: 98

*That means protection against whispering of ‘all the evils forces both within man’s own soul and within his social environment which tend to undermine his moral convictions and to lead him away from God.

And say: “O my Sustainer! I seek refuge with Thee from the promptings of all evil impulses;* and I seek refuge with Thee, O my Sustainer, lest they come near unto me!” -- Q.23: 97,98

*Lit., “of the satans” or “satanic forces”

Say: “I seek refuge from the Sustainer of the rising dawn, from the evil of aught that He has created, from the evil of the black darkness when it descends, and from the evil of the human beings bent on occult endeavors and from the evil of the envious when he envies.”- Q.113: 1-5

Say: “I seek refuge from the Sustainer of mankind, the Sovereign of mankind, the God of mankind, from the evil of the whispering elusive tempter who whispers in the hearts of mankind – from all [temptation to evil by] invisible forces as well as men.”-- Q.114: 1.6

Prophet said:

1. “O God! I seek refuge to thee from the evils of what I have done and from the evils of what I have not done” – H: Muslim. N: Bibi Ayesha.

2. “O God! I seek refuge to thee from undesirable manners, actions and passions” – H Tirmizi. N: Qutbah-b-Malek.

3. “No harm shall befall the person for the duration of his stay who, upon entering a house, says: ‘I seek refuge in the perfect words of God against all created evil’ ” – H: Muslim. N: Khawla-b-Hakim.

2: 01. SEEKING REFUGE IN GOD

God says:

O you who have attained to faith! Surrender yourself wholly unto God, and follow not Satan’s footsteps, for, verily, he is your open foe. -- Q.2: 208

Say: “some [of you] He will have graced with His guidance, whereas for some a straying from the right path will have become unavoidable: for, behold, they will have taken [their own] evil impulses [shyateen] for their masters in preference to God, thinking all the while that they have found the right path!” -- Q.7: 30

If a prompting from devil stirs you up (with blind anger) * then seek refuge with God; for He is alert and aware.-- Q.7: 200

* I.e., anger at the rejection of the truth by “those who choose to remain ignorant”. The words “to blind anger” interpolated between brackets are based on a Tradition according to which the Prophet, after the revelation of the preceding verse calling for forbearance, exclaimed, “And what about [justified] anger, O my Sustainer?” – whereupon the above verse was revealed to him (Tabari, Zamakshari, Razi, Ibn kasir)

Verily, they who are conscious of God, bring God to their rememberance whenever any dark suggestion from Satan touches them – whereupon, lo! they begin to see things clearly,- Q.7:201

Prophet said:

1. "Seek protection of God from the turmoil of calamities, attacks of misfortune, the evils of decree and the joys of enemy" – H: Bukhari and Muslim. Narrator: Abu Hurairah.

2. “O God! I seek refuge to Thee from cares, anxieties, weakness, indolence, cowardice, miserliness, burden of debt and suppression by men” – H: Bukhari and Muslim. N: Anas.

3. “O God! I seek refuge to thee from a learning which gives no benefit, and from a heart that does not fear (God), and from a desire which is not satisfied and from an invocation which is not responded to” – H: Muslim. N: Zaid-b-Arqam.

Note: After the name or the title of the Prophet please say “Sual-lal lahu ‘Alaihi wa Sal-lam”; after the name or the title of every prophet (nabi) and apostle (rasul) say “ ‘Alai hissalaam”; and after every name of the family member, as well as, companion, say “Radi Allahu ‘Anhu”.

DEAR READER...

A year has passed by since I began this weekly blog. Hence  there have been 52 postings to date. 

Next week I shall begin a new series of postings. Until then it may be a good idea for you to scroll past the previous topics and reflect on any one of them that you find speaks to you in a meaningful way.

It is when we reflect on the information we encounter that understanding occurs. It is only then that information turns into knowledge.

Until your next Friday Post, I pray to God that he blesses your pursuit of knowledge.

40. THE RESURRECTION

God says:

Let [all] this be a reminder [to those who believe in God] – for, indeed, the most beauteous of all goals awaits the God-conscious: gardens of perpetual bliss, with gates wide open to them, -- Q.38: 49,50

And the earth will shine brightly with the glory of its Lord: the record (of deeds) will be placed [open]…. Q.39: 69

… but the sentence of suffering will [already] have fallen due upon the deniers of the truth;* [and] they will be told, “enter the gates of hell, therein to abide!” And how vile an abode for those who were given to false pride!** - Q-39: 72
* I.e., as an inescapable consequence of their sinning which they did not repent. **and therefore refused the guidance offered by Gods Apostles.
And how excellent a reward will it be for those who labored [in God’s way] Q.39: 74

On the Day when the skies will be convulsed in [a great] convulsion and the mountains will move with an [awesome] movement -Q.52: 9,10


Prophet said

1. “When asked as to who would have the strength to stand before God on the Resurrection Day the Prophet said:` It will be made light for a believer so much so that it will appear to him like the ordained prayers” – H: Baihaqi. N: Abu Saeed Al Khodri.

2. “On the resurrection Day I shall be the leader of the Prophets and their spokesmen and, without boasting, the one who will intercede for them…” -- H: Tirmizi. N: Obai-b-K ‘ab.

This brings us to close of section number one, which included “Duties for others”,. Next friday inshaAllah, section two will begin and will include positive as well as negative sides of human character. Those who believe in the Resurrection and our return to God, as well as those who don’t, will find it a great opportunity for character-building.

40. THE RESURRECTION

God says

[His promise will be fulfilled] on the Day when earth shall be changed into another earth, as shall be the heavens, * and [all men and women] shall appear before God, the One who holds absolute sway over all that exists. For on that Day thou wilt see all who were lost in sin linked together in fetters, clothed in garments of black pitch, with fire veiling their faces. [And all shall be judged on that Day], so that God may requite every human being for all that he has earned [in life]: verily, God is swift in reckoning!This is a message unto all mankind. Hence, let them be warned thereby, and let them know that He is the One and Only God; and let those who are endowed with insight take this to heart! -- Q.14: 48-52

*In the eschatology of the Qur’an the end of the world does not mean an annihilation -- i.e., reduction to nothingness-- of the physical universe but, rather, its fundamental, cataclysmic transformation into something that cannot now be visualized. This is brought out in many allegorical allusions to the Last Day.

And [know] that the Last Hour is bound to come, beyond any doubt, and that God will [indeed] resurrect all who are in their graves. - Q.22: 7

Prophet said

1. “The sun and the moon will be overthrown on the Resurrection Day ” * – H: Bukhari. N: Abu Hurairah.

*For the details of the Day, the Prophet recommended that one should see Chapters: Q.81, 82, & 84 (which are very short ones.)

2. “Those whose account will be strictly taken will perish” – H: Bukhari. N: Bibi Ayesha.

Note: This topic will be concluded next Friday (it will then also conclude this Section No.!)

39. THE WORLD AND THE NEXT (to continue)

God says

As for anyone – be it man or woman – who does righteous deeds, and is a believer withal – him (or her) shall We most certainly cause to live a good life;* and most certainly shall We grant unto such as these their reward in accordance with the best that they ever did. -Q.16: 97

*This relate either to life in this world – or to the happiness which awaits him in the hereafter, or to both.

… whoever is blind [of heart] in this world will be blind in the life to come [as well], and still farther astray from the path [of truth].* -- Q.17: 72

*This passage shows that man’s life in the hereafter is not merely conditioned by the manner of his life on earth, but is also an organic extension of the latter, manifested in a natural development and intensification of previously existing tendencies.

Behold, We have willed that all beauty on earth be a means by which We put men to a test,* [showing] which of them are best in conduct;* and, verily, [in time] We shall reduce all that is on it to barren dust! -- Q.18:7,8

* Real motive underlying men’s refusal to believe in God’s spiritual message (see preceding verse) is almost always their excessive, blind attachment to the good of this world, combined with a false pride in what they regard as their own achievements.

Say [O Muhammad “Shall we tell you who are the greatest losers in whatever they do? (It is) they whose labour has gone astray in (the pursuit of no more than) this world’s life, and who none the less think that they are doing good works: it is they who have chosen* to deny their Sustainer’s messages and the truth that they are destined to meet Him. Their deeds come to naught, and no weight shall We assign to them on Resurrection Day. Q.18: 103 105

and [on that Day] undone shall be he who bears [a burden of] evildoing -- Q.20: 111

Prophet said

1.. “By One in whose hand is my life, if you had known what I know, you would have certainly wept much and laughed little.”– H: Bukhari. N: Ummul ‘Ala al Ansariyah.

2.. “Whoever makes the anxieties a single anxiety -- the anxiety of his next world -- God will remove his anxiety of this world; and whoever has (0nly) a variety of anxieties of this world, God will not care in whichever of its valleys he perishes.” – H: Ibn Majah. N: Abduullah-b-Masud.

39. THE WORLD AND THE NEXT (to continue)

God says

….And whatever [wrong] any human being commits rests upon himself alone; and no bearer of burdens shall be made to bear another’s burden….. Q.6: 164

*This basic ethical law -- which is also found in 17:15, 35:18, 39:7 and 53:38 – constitutes a categorical rejection of the Christian doctrines of “original sin” with which every human being is allegedly burdened from birth and “vicarious atonement” for mankind’s sinfulness by Jesus.

O you who believe! If you remain conscious to God*, He will endow you a standard by which to discern** the true from the false, and will remove your bad deeds, and will forgive you your sins: for God is limitless in His great bounty. -- Q.8: 29

*“remain conscious to God”, i.e., remain aware of His all-presence, with a desire to mould your existence in the light of this awareness. (Adapted from Asad’s translation of ‘muttaqi’ in Q.2: 2, which is positive and comprehensive.)

** I.e., the faculty of moral valuation.

Surely, God will not deal unjustly with man in anything. It is man that wrongs his soul-- Q.10:44

Oh, verily, they who are close to God – no fear need they have, and neither shall they grieve: they who have attained to faith and have always been conscious of Him. For them there is the glad tiding [of happiness born of spiritual fulfillment] in the life of this world and in the life to come; [and since] nothing could ever alter [the outcome of] God’s promises, this, this is the triumph supreme.-- Q.10: 62-64

As for those who care for [no more than] the life of this world and its bounties – We shall repay them in full for all that they did in this [life], and they shall not be deprived of their just due therein: [yet] it is they who, in the life to come, shall have nothing but the fire – for in vain shall be all that they wrought in this [world], and worthless all that ever did!* -- Q.11:15,16 *

I.e., although their good deeds will be taken fully into account on Judgement Day, they will be outweighed by their refusal to believe in resurrection and the life to come.

Prophet said

1. “Be self-denying in this world, God will love you; and be aloof from what people have, they will love you” – H: Tirmizi and Ibn Majah. N: Sahl-b-S’aad.

2. “By God, the value of this world,* compared to that with the next, is like one of you puts his finger in the sea and then looks at what it returns with” – H: Muslim. N: Mustaorid.* I.e.,

The value of this world is like a few drops of water compared to the sea

3. “God does not destroy the virtues of a believer. He is given (reward) for it in this world and in the hereafter”-- H: Muslim. N: Anas.

39. THE WORLD AND THE NEXT

God says

“O our Sustainer! Grant us good in this world and good in the life to come, and keep us safe from suffering through the Fire” ( RABBANAAA AATINA FIDDUNYA HASANATAUN WA FIL AAKHIRATI HASANATAUN WAQINA ‘AZAABANNAR )* -- Q.2: 201

* A supplication of the Prophet. As seen in Hadith, the method to supplicate (for any good cause) is to first praise God, then recite Durood and then supplicate.

The parable of those who spend their possessions for the sake of God is that of a grain out of which grow seven ears, in every ear a hundred grains: for God grants manifold increase unto whom He wills; and God is infinite, all-knowing. -- Q.2:261

And be conscious of the day on which you shall be brought back unto God, whereupon every human being shall be repaid in full for what he has earned, and none shall be wronged. * -- Q.2: 281

*According to the uncontested evidence of Ibn ‘Abbas, the above verse was the last revelation for the Prophet who passed away shortly afterwards (Bukhari).

Alluring unto man is the enjoyment of worldly desires through women, and children, and heaped-up treasures of gold and silver, and horses of high mark, and cattle, and lands. All this may be enjoyed in the life of this world -- but the beauteous of all goals [to aim for] is with God. -- Q.3: 14

Prophet said

1. “Love of this world is the root of all his sins” -- H: Razi and Baihaqi. N: Huzaifa.

For instance, God instructs man: “give unto women their marriage portions.” (Q.4: 4). This is woman’s right and her possession. It is formally agreed before wedding: either very large sum (generally, with no intention to pay), or Bibi Fatima’s dower which is of very nominal value (not even two rupees of India’s currency.) On the contrary, in some Muslim societies, barring a few exceptions, the bridegroom wants large sum of cash and other worldly things. If the demand is beyond the resources of girl’s family to arrange, she and the family are made to suffer on the threshold of greed. The practice is against the message of God. According to a Hadith Qudsi, quoted by Muslim on the authority of Abu Zarr, on the Resurrection Day God will not speak to one who treats others harshly, nor look at him, nor purify him and for him there will be a great chastisement. The Apostle also said: “Fear God with regard to women. Indeed, you have married them with the trust of God.” -- Bukhari and Muslim. N: Jabir-b-Abdullah.

38. ISLAMIC MISSION

God says

And thus We have willed you to be a community of the middle way,* so that [with your lives] you might bear witness to the truth before all mankind, and that the Apostle might bear witness to it before you.** -- Q.2: 143 * I.e., a community that keeps an equitable balance between extremes and is realistic in its appreciation of man’s nature and possibilities, rejecting both licentiousness and exaggerated asceticism.** I.e., “that your way of life be an example (and attraction) to all mankind , just as the Apostle is an example to you.

There shall be no coercion* in matters of faith. …. Q2: 256 *On the strength of the above categorical prohibition of coercion (ikrah) in anything that pertains to faith or religion, all Islamic jurists (fuqaha’), without any exception, hold that forcible conversion is under all circumstances null and void, and that any attempt at coercing a non-believer to accept the faith of Islam is a grievous sin: a verdict which disposes of the widespread fallacy that Islam places before the unbelievers the alternative of “conversion or the sword”.

Behold, the only [true] religion in the sight of God is [man’s] self-surrender unto Him;…Q.3: 19

You are indeed the best community that has ever been brought forth for [the good of] mankind:* you enjoin the doing of what is right and forbid the doing of what is wrong, and you believe in God. -- Q.3: 110 *Being members of the world society our major obligation toward the fellow human beings is to enlighten them about the path shown by the Qur’an and followed by the Prophet. Our fall today from the elevated position, mentioned in the verse, is because we gave up doing good to the mankind. We need to re-examine and revive our faith in God!

He has willed to spread His light in all its fullness. -- Q9: 32

Those who believe and work righteousness, -- their Lord will guide them because of their Faith:… Q.10: 9

Prophet said

1. “Whoever calls towards guidance will get (similar reward as) of the one who follows it”– H: Muslim. N: Abu Hurairah

2. “Circulate from me though it be a sentence” – H: Bukhari .N: Abdullah-b-Amr

37. PREACHING AND ADMONITION (Concluded)

God said

And [so, O Prophet,] if they belie thee, say: “To me [shall be accounted] my doings, and to you your doings: You are not accountable for what I am doing, and I am not accountable for what you do.” -- Q.10: 42

Call thou [all mankind] unto thy Sustainer’s path with wisdom and goodly exhortation, and argue with them in the most kindly manner. Hence if you have to respond to an attack (in argument) respond only to the extent of attack leveled to you, but to bear yourself in patience is indeed far better * -- Q16:125,126
*The stress on kindness and tact and, hence, on the use of reason alone in all religious discussions with adherents of other creeds is fully in tune with the basic, categorical injunction mentioned in verse 2: 256 (last Friday) The believers are admonished to observe self-restraint while arguing with people of another persuasion, and never to offend against decency and intellectual integrity.

Endure, then, with patience [all that they who deny the truth may say] – always remembering that it is none but God who gives the strength to endure adversity* -- and do not grieve over them, and neither be distressed by the false arguments which they devise ** - Q.16: 127
* I.e., it must never be allowed to become a source of spiritual arrogance and false self-righteousness.
**Lit., “all that they are scheming”, i.e., by inventing false and irrelevant arguments against God’s messages.

And do not argue with the followers of earlier revelation otherwise than in a most kindly manner – unless it be such of them as are bent on evildoing …. Q.29: 46

O you who have attained to faith! Why do you say one thing and do another? Most loathsome is it in the sight of God that you say what you do not do! - Q.61:2,3.


Prophet said

1. “I saw during the Night of Accession some men whose lips were cut with the scissors of hell-fire. I inquired: Who are these O Gabriel? He replied: These are the preachers of your people who used to enjoin good to (other) men but forget for themselves”– H: Sharh-i-Sunnah N: Anas/ Baihaqi in Shu`bil Iman.

2. Ibn Masud narrated: The prophet used to take care of us in preaching by selecting a suitable time, so that we might not get bored. – H: Bukhari.

3. “Whoever amongst you sees anything objectionable let him change it with his hands; if he is not able to do so, then with his speech; and even if this he is unable to do, then condemn it at heart: this is the weakest form of faith.”-- H: Muslim. N: Abu Saeed al-Khodri.

37. PREACHING AND ADMONITION

God said

Whoever rallies to a good cause shall have a share in its blessings; and whoever rallies to an evil cause shall be answerable for his part in it: …. Q.4: 85

And whenever some people among them asked [those who tried to restrain the Sabbath-breakers], “Why do you preach to people whom God is about to destroy or [at least] to chastise with suffering severe?” – the pious ones would answer, “In order to be free from blame before your Sustainer, and that these [transgressors, too,] might become conscious of Him.” And thereupon, when those [sinners] had forgotten all that they had been told to take to heart, We saved those who had tried to prevent the doing of evil, and overwhelmed those who had been bent on evildoing with dreadful suffering for all their iniquity; -- Q.7: 164,165

Now, among those whom We have created there are people who guide [others] in the way of the truth and act justly in its light. *-- Q.7: 181
* It includes the righteous of all times and communities – that is, all those who are receptive to God’s messages and live up to them by virtue of their conviction that God is the Ultimate Reality.

Make due allowance for man’s nature,* and enjoin the doing of what is right; and leave alone all those who choose to remain ignorant. -- Q. 7:199
* Lit., “accept what is easily forthcoming [from man’s nature]”. According to Zamakhshari, khudh al-‘afw means: “Accept what comes easily to thee [or “what is willingly accorded to thee”] of the doings and the nature of men, and make things easy [for them], without causing them undue hardship (kulfah): and do not demand of them efforts that may be too difficult for them.

And the believers, both men and women – they are close unto one another: they [all] enjoin the doing of what is right and forbid the doing of what is wrong, …. Q.9: 71
This is an exemplary moral education system in Islam, which is neglected today. It is often observed that if asked to wipe the spot on the face we do it with thanks. But if asked to cleanup the conduct we don’t like it. So much concern for the body that will be left here to rot and decay. Yet, no concern for the spots in our conduct for which we will have to heavily pay in the Hereafter! There is great need to rectify our this lopsided attitude, which has been a barrier to the sin-checking system stressed by God.
Next time, if luckily, someone, man or woman corrects our conduct let us say “thank you”.


Prophet said

1. “By Him in whose hand is my life, you must enjoin good and forbid evil*, otherwise it is near that God will send chastisement upon you from Himself. You will then call Him but you will not be responded to!” – H: Tirmizi. N: Huzaifa.

2. “…Let the fear of men never prevent any of you to speak the truth when he knows it….” – H: Tirmizi. N: Abu Sayeed-al-Khodri.

3. “Facilitate things to people (concerning religious matters), and do not make it hard for them and give them good tidings, and do not make them run away (from Islam).” – H: Bukhari. N: Anas-b-Malik.

36. FORGIVENESS-SEEKING AND REPENTENCE (concluded)

God says

Say: “[Thus speaks God:] ‘O you servants of Mine who have transgressed against your own selves! Despair not of God’s mercy : behold, God forgives all sins*-- for, verily, He alone is much-forgiving, a most gracious!’” -- Q.39: 53 *
“whenever the sinner repents and turns to Him”

They who bear the throne of [God’s] almightiness, as well as all who are near it, extol their Sustainer’s limitless glory and praise, and have faith in Him, and ask forgiveness for all [others] who have attained to faith: “O our Sustainer! Thou embracest all things within [Thy] grace and knowledge: forgive, then, their sins unto those who repent and follow Thy path, and preserve them from the blazing fire! And O our Sustainer, bring them into the garden of perpetual bliss, then, which Thou hast promised them, together with their spouses and their offspring – for, verily, Thou alone art almighty, truly wise – and preserve Thou wilt have preserved from [the taint of] evil deeds, him wilt Thou have graced with Thy mercy: and that, that will be the triumph supreme!” -- Q.40: 7-9

O you have attained to faith! Turn unto God in sincere repentance. …. Q.66: 8


Prophet said

1. “Whoever sticks to seeking forgiveness, God creates for him a way out of every difficulty and a relief from every anxiety, and supplies provision from where he cannot think of…” – H: Ahmed, Abu Daud and Ibn Majah. N: Ibn Abbas.

2. “Verily the gift of the living to the dead is seeking forgiveness for them” --H: Baihaqi. N: Abdullah-b-Abbas.

Following are a few supplications:
1. Rabbana faghfir lana zunubana wa kaffir unna saiy-ye aatina wa tawaffana ma al abraar. (3: 193) (…. O our Sustainer! Forgive us, then, our sins, and efface our bad deeds; and let us die the death of the truly virtuous!)

2. Rabbana zalamna unfusana wa inlam taghfir lana wa tarhamna lanakoo-nanna minal khaasireen (7: 23). (O our Sustainer! We have sinned against ourselves – and unless Thou grant us forgiveness and bestow Thy mercy upon us, we shall most certainly be lost!)Prayer of Adam and Eve: repentance for a sin that is realized and can recur.

3. Rabbanagh-firlee waliwalidayya walilmumineena yawma yaqoomul-hisaab (14: 41)(Grant Thy forgiveness unto me, and my parents, and all the believers, on the Day on which the [last] reckoning will come to pass.)
4. Rabigh-fir warham wa anta khairur-raahemeen (23: 118) (O my Sustainer! Grant [me] forgiveness and bestow Thy mercy [upon me]: for Thou art the truest bestower of mercy!)

36. FORGIVENESS-SEEKING AND REPENTENCE (continued)

God says

Verily, God’s acceptance of repentance relates only to those who do evil out of ignorance and then repent before their time runs out: and it is they unto whom God will turn again in His mercy – for God is all-knowing, wise; whereas repentance will not be accepted of those who do evil deeds until their dying hour and then say, “Behold, I now repent”; nor of those who die as deniers of the truth: ….. Q.4: 17,18

And when those who believe in Our messages come unto thee [O Muhammad], say: “Peace* be upon you. Your Sustainer has willed upon Himself the law of grace and mercy – so that if any of you does a bad deed out of ignorance, and thereafter repents and lives righteously, He shall be [found] much forgiving, a most gracious.” -- Q.6: 54
* The word salam, which has been translated here as “peace”, which occurs many times in the Quran and has become the standard form of Muslim greeting – has a spiritual connotation comprising the concepts of ethical soundness, security from all that is evil and, therefore, freedom from all moral conflict and disquiet.

….And [always], O you believers – all of you – turn unto God in repentance, so that you might attain to a happy state!* -- Q.24: 31
* The implication of this general call for repentance is that since “man has been created weak” (4: 28), no one is ever free of faults and temptations.

…your God is the One God: go, then, straight towards Him and seek His forgiveness! - Q.41: 6



Prophet said

1. “God accepts the repentance of a man so long as he is not at a point of death” --H: Tirmizi and Ibn Omar.

2. “Every son of Adam is a sinner, and the best of sinners are those who repent constantly”– H: Tirmizi and Ibn Majah. N: Anas.

3. “When a servant (of God) recognizes his sin and then repents, God accepts his repentance.” – H: Bukhari and Muslim. N: Bibi Ayesha.

Whether it is forgiveness-seeking for the past sins, or repenting for the sin that can recur, mere verbal statement without emotion does not work. Pleading with a sorrowful heart makes it worthy of His acceptance.

36. FORGIVENESS-SEEKING AND REPENTANCE

God says

. ….Verily. God loves those who turn unto Him in repentance …. Q.2: 222

And vie with one another to attain to your Sustainer`s forgiveness and to a paradise as vast as the heavens and the earth, which has been readied for the God-conscious who spend [in His way] in time of plenty and in time of hardship, and hold in check their anger, and pardon their fellow-men because God loves the doers of good; -- Q.3: 133,134

...and who, when they have committed a shameful deed or have [otherwise] sinned against themselves, remember God and pray that their sins be forgiven – for who but God could forgive sins? – and do not knowingly persist in doing whatever [wrong] they may have done. These it is who shall have as their reward forgiveness from their Sustainer, and gardens through which running water flow, therein to abide: and how excellent a reward a reward for those who labour! -- Q.3: 135,136

…. O our Sustainer! Forgive us, then, our sins, and efface our bad deeds; and let us die the death of the truly virtuous! -- Q.3: 193

Forgiveness-seeking, Istighfar, is for commissions and omissions whether specific or general. Repentance, Taubah, is turning away from a sin committed that can recur. (Al-Hads)


Prophet said

1. “He who seeks forgiveness is not a confirmed sinner”– H: Tirmizi, Abu Daud.
N: Abu Bakr Siddiq.

2. “One who is repentant of his sins is like one who has committed no sins” – H: Ibn Majah and Baihaqi. N: Abdullah-b-Masud.

3. “Indeed God loves a believing servant tried (by sin) but greatly repentant”–
H: Ahmed and Baihaqi. N: Ali.

35. ANIMALS & OUR DUTY

God says

…Yet most human beings are unaware of this* -- although there is no beast that walks on earth and no bird that flies on its two wings but [forms part of] communities like yourselves: no single thing have We neglected in Our decree. … *I.e., that God manifests himself always, as verse 38 points out, through the ever-recurring miracle of His creation.- Q.6: 37,38

Art thou not aware that it is God whose limitless glory all [creatures] that are in the heavens and on earth extol, even the birds as they spread out their wings? Each [of them] knows indeed how to pray unto Him and glorify Him; and God has full knowledge of all that they do. -- Q.24: 41

And unto David We granted Solomon [as a son – and] how excellent a servant [of Ours he grew up to be]! Behold, he would always turn unto Us -- [and even] when, at the close of the day, nobly-bred, swift-footed steeds were brought before him, he would say, “Verily, I have come to love the love of all that is good because I bear my Sustainer in mind!” – [repeating these words as the steeds raced away,] until they were hidden by the veil [of distance – when he would command], “Bring them to me!” – and would [lovingly] stroke their legs and their necks. -- Q.38: 30-33

[The truly virtuous are they] who give food- however great be their own want of It -- unto the needy, and the orphan, and the captive.* -- Q 76: 7,8
*Applies also to animals dependent on man.


Prophet said

1. “Don’t cut short the forelocks of horses’ main or their tails, because the tail keeps off the flies and as for the main, it keeps them warm..” – H: Abu Daud. N: Otbah-b-Abd as-Solami.

2. The Messenger of God passed by a camel whose back reached its belly. He said, “Fear God about these animals. Ride them (while they are) healthy and leave them (while they are still) healthy”– H: Abu Daud. N: Sahl-b-al-Hanzalia.

3. “A woman of questionable character passed by a dog who was panting hard near a well, almost dying of hunger. She took off her socks, tied those with her head cloth and (thus) drew water from the well for the dog. For that she was forgiven (of her sins).”-- H: Bukhari and Muslim. N: Abu Hurairah.

4. The Messenger of God prohibited that animals should be set to fight each other – Tirmizi and Abu Daud. N: Ibn Abbas.

A word before we proceed
Careful observation of several topics, that have gone by on “duties for others”, would have shown that all of us lapse in the fulfillment of our duties. This is beside those sins that are due to our failings towards God and to our souls. Before we leave this world, we must get rid of sins clinging to us as they will be our worst enemy in the Hereafter. And no one knows when one is going to leave. It will be too late at the point of death says the Quran. Situation is grave, but the beauty of Islam is that a believer is asked never to loose hope. To the sinner who truly repents and turns to God sincerely seeking forgiveness, He says “O you servants of Mine who have transgressed against your own selves! Despair not of God’s mercy : behold, God forgives all sins-- for, verily, He alone is much-forgiving, a most gracious!” (39 : 53)Hence, from next Friday, inshaAallah, topic begins about “Forgiveness-seeking and Repentance.” Let us take to heart, the way shown by God and His Apostle. Remember that we have to act first, always.

34. DUTY TOWARDS EVERYONE

God says

…and speak kindly to mankind, … Q.2: 83

A kind word and the veiling of another’s want is better than a charitable deed followed by hurt, … Q.2: 263

O you who have attained to faith! Do not deprive your charitable deeds of all worth by stressing your own benevolence and hurting [the feelings of the needy], as does he who spends his wealth only to be seen and praised by men, and believes not in God and the Last Day. …. Q.2: 264

If, however, (the debtor) is in straitened circumstances, (grant him) a delay until a time of ease; and it would be for your own good – if you but knew it – to remit (the debt entirely) by way of charity.... Q.2: 280

Behold, God bids you to deliver all that you have been entrusted with unto those who are entitled thereto, and whenever you judge between people, to judge with justice. … Q.4: 58

God does not like any evil to be mentioned openly, unless it be by him who has been wronged* (thereby) …. Q.4: 148
*It also implies that behavior which affects the society as a whole may be made public if the interest of the wronged party -- in this case, the society as such -- demand it.


Prophet said

1. “The creation is the family of God. So dearest of the creation of God is he who is best (in conduct) with His family.”-- H: Baihaqi. N: Abdullah and Anas
What could be better service to the family of man than to introduce the words of God and His Messenger to them. Get all, relatives, friends (even non-Muslim) interested, in this Friday Post that you are reading. You will have your reward, inshaAllah, because: “Whoever rallies to a good cause becomes a partner therein;” (Q.4: 85).

2. “God said: There are three (types of men) whose adversary I shall be on the Day of Resurrection: a man who has given a word by Me and has broken it; a man who has sold a free man and consumed the price; and a man who hired a workman, got his complete work done by him and did not give him the wage” – Hadis Qudsi: Bukhari, Ibn Majah, and Ahmad. N: Abu Hurairah

33. DUTY TOWARDS MUSLIMS

God says

When you are greeted with a greeting [of peace] answer with an even better greeting, or [at least] with the like thereof. -- Q.4: 86

Help one another in furthering virtue and God-consciousness, and do not help one another in furthering evil and enmity; and remain conscious of God …. Q.5: 2

If two groups of believers fall fighting,* make peace between them; but then, if one of the two (groups) goes on acting wrongfully towards the other, fight** against the one that act wrongfully until it reverts to God`s commandment; and if they revert, make peace between with justice and deal equitably (with them), for, verily, God loves those who act equitably! -- Q.49: 9
*The expression “fighting” comprises in this context all modes of discord and contention, both in word and deed. ** We may have to fight and put down evil -- never in a sprit of malice and hatred, but always in a sprit of justice and righteousness.


Prophet said

1. “Help your brother whether an oppressed or an oppressor.’ When asked how the oppressor? The Prophet replied, ”Prevent him from oppression’ – H: Bukhari and Muslim. N: Anas

2. “Duties of a Muslim toward another Muslim are five: to return greetings, to visit the sick, to follow the funeral, to accept invitation, and to respond to one who sneezes” – H: Bukhari. N: Abu Huraira.

3. “Whoever forsakes his brother (Muslim) for a year is like one who sheds his blood” – H: Abu Daud. N: Abu Kherash -as-Solami

4. “Every Muslim’s blood, property and honour are sacred to a Muslim” – H: Muslim. N: Abu Hurairah.

5. “Remove nuisance* from the path of a Muslim” – H: Muslim. N: Abu Barzata.*
This could be social, spiritual or financial.

32. THE SICK & OUR DUTY

God says:

And [remember] Job, when he cried out to his Sustainer, “Affliction has befallen me: but Thou art the most merciful of the merciful!” * – whereupon We responded unto him and removed all the affliction from which he suffered; and We gave him new offspring, doubling their number as an act of grace from Us, and as a reminder unto all who worship Us.-- Q.21: 83-84
The story of Job (Ayyub in Arabic), describing his erstwhile happiness and prosperity, his subsequent trials and tribulations, the loss of all his children and his property, his own loathsome illness and utter despair and, finally, God’s reward of his patience in adversity, is given in full in the Old Testament (The Book of Job). This Biblical, highly philosophical epic is most probably a Hebrew translation or paraphrase – still evident in the language employed – of an ancient Nabataean (i.e., North-Arabian) poem, for > > * “Job, the author of the finest piece of poetry that the ancient Semitic world produced, was an Arab, not a Jew, as the form of his name (Iyyob) and the scene of his book, North Arabia, indicate” (Philip K. Hitti, History of the Arabs, London 1937, pp.42-43). Since God “spoke” to him, Job ranks in the Qur’an among the prophets, personifying the supreme virtue of patience in adversity: (sabr).

[Abraham in his sermon to his people said:] and when I fall ill, (He) is the One who restores me to health -- Q26: 80

Nay – who it is that responds to the distressed when he calls out to Him, and who removes the ill [that caused the distress], … Q.27: 62



Prophet said

1. “When you visit the sick, remove his anxiety about his death. (Though) it cannot avert anything but it would comfort his soul’ – H: Ibn Majah. N: Abu Sa’yeed.

2. “When you visit the sick, ask him to pray for you. His prayer ranks same as the prayer of the angels” – H: Ibn Majah. N: Omer-b-alKhattab.

3. “When a Muslim visits his brother Muslim in sickness, he certainly continues to pluck fruits of paradise till he returns” – H: Muslim. N: Saoban.

4. Bibi Ayesha reported: When anyone complained of his illness to the Messenger of God, he used to pass his right hand over him and then say: “Take away the trouble, O lord of mankind, and heal O thou Healer! There is no cure except Thy cure – a cure that does not leave any ailment” – H: Bukhari and Muslim.

5. Bara`a-b-‘Azeb reported: A man complained to the Prophet of being usually depressed and restless and said he had no peace of mind. The Prophet advised him to recite much: “SUBHANAL MALIKAL QUDDOOS, RABBUL MALAIKATI WARROOH, JALALATAS SAMAWATI WAL ARD BIL ‘IZZATI WAL JABROOT.” He got completely cured of his ills and peace of mind returned to him. – H: Majma-ul-zawa’ed wa Makhzanul Fawa’ed.
Nursing and visiting the sick is “sunnat” in cases of general sickness when there is no risk to life. On the other hand it is ‘Farz kefayah’ (compulsory for the community as a whole) in case lack of attention endangers life of the sick. If one Muslim looks after the patient, the whole community is absolved of the responsibility, failing which the entire body of Muslims will be responsible. – (Al-Hadis, sec. 3 pg.281. Vol. 1. Quoting Ghazali`s ‘Ihya’.)

31. DUTY TOWARDS POOR AND DISTRESSED

God says:

And (the God-conscious would assign) in all that they possessed a due share unto such as might ask (for help) and such as might suffer privation* Q.51: 19
* ”but they could not beg” – and this applies to all living creatures, whether human beings or mute animals (Razi), irrespective of whether the need is of physical or an emotional nature.

(The truly virtuous are they) who give food *-- however great be their own want of it -- unto the needy, and the orphan, and the captive** -- Q76: 7,8
*It is to be noted that in this context the concept of “giving food” comprises every kind of help and care, both material and moral.
**The Arabic term asir denotes anyone who is “captive” either literally (e.g. a prisoner) or figuratively, i.e., a captive of circumstances which render him helpless. The injunction of kindness towards all those who need help -- and therefore “captive in one sense or another -- applies to believers and non-believers alike (Tabari, zarmakhshri), and apparently also to animals dependent on man.

And him that seeks (thy) help shalt thou never chide,* -- Q.93: 10
*The term sa’il denotes, literally, “one who seeks”, which signifies not only “beggar” but anyone who asks for help in a difficult situation, whether physical or moral, or even for enlightenment


Prophet said:

1. “One who strives for the widows and the poor is like one who fights in the way of God. I shall regard him as one who stands up (for prayer) without rest and as one who fasts without break.”-- H: Bukhari and Muslim. N: Abu Hurairah.
Home for widows, for elders and infirm; orphanages, medical clinics; schools, and institutions of technical as well as professional education etc., for the unprivileged are the kind of projects the affluent could pay attention to on a collective basis.

2. “O Ayesha! Don’t turn away the poor (without giving) even though it is a piece of date. O Ayesha! Love the poor and let them come to you. For indeed, God will take you near Him on the Resurrection Day.”-- H: Tirmizi. N: Anas.

3. “Whoever wants that God should save him from the calamities of the Resurrection Day, should grant time to a debtor or grant remission” – H: Muslim. N: Abu Qatadah.

4. “God said: spend (in charity), O son of Adam! And I shall spend on you”-- H: Qudsi: Bukhari and Muslim. N: Abu Hurairah.

5. “The best charity is to satisfy a hungry belly” – H: Baihaqi. N: Anas.

30. DUTY TOWARDS ORPHANS

God says


Hence, render unto the orphans their possessions, and do not substitute bad things (of your own) for the good things (that belong to them) and do not consume their possessions together with your own: this verily, is a great crime. -- Q.4: 2

Behold, those who sinfully devour the possessions of orphans but fill their bellies with fire -- Q.4: 10

And do not touch the substance of an orphan- save to improve it -- before he comes to age*… Q.6: 152
*After the orphan in one’s charge has come to age, the former guardian may ”touch” his property, legally, by borrowing or utilizing it with the owner’s consent.

[The righteous] feed, for the love of God, the needy, the orphan and the captive* -- Q.76: 8
*Captive, apparently, includes the dumb animals dependent on man.



Prophet said

1. “The best house of a Muslim is one wherein there is an orphan who is treated well, and worst is one where there is an orphan who is treated badly” – H: Ibn Majah. N: Abu Hurairah

2. “Whoever gives shelter to an orphan and provides (him) with food and drink, to him God will guarantee paradise unless he has committed a sin which cannot be pardoned .…” --H: Baihaqi. N: Ibn Abbas.

3. “.…honour them as you honour your children, and give them food out of what you yourself eat…” – H: Ibn Majah. N: Abu Bakr Siddiq.

4. According to a Hadis reported by Bukhari on the authority of Sahal bin Sa’ad the Prophet had said that he and the caretaker of an orphan would be close to each other in paradise (like two fingers joined.)