2.38. SILENCE AND REFLECTION (to be continued)

God says


Whenever He sends down water from the sky, and [once dry] river-beds are running high according to their measure, the stream carries scum on its surface;* and, likewise, from that [metal] which they smelt in the fire in order to make ornaments or utensils, [there rises] scum.

In this way does God set forth the parable of truth and falsehood: for as for as the scum is concerned, it passes away as [does all] dross; but that which is of benefit to man abides on earth.

In this way does God set forth the parables of those who have responded to their Sustainer with a goodly response, and of those who did not respond to Him. [As for the latter,] if they possessed all that is on earth, and twice as much, they would surely offer it as ransom [on the Day of Judgment]: a most evil reckoning awaits them, and their goal is hell: and how evil a resting place! -- Q.13:17,18

*Sc., “while the water beneath remains clear”.


And never have We sent forth any apostle otherwise than [with a message] in his own people’s tongue, so that he might make [the truth] clear unto them; but God lets go astray him that wills [to go astray], and guides him that wills [to be guided] – for He alone is almighty, truly wise.* -- Q.14:4

*Or: “God lets go astray whomever He wills, and guides whomever He wills”. All Quranic references to God’s “letting man go astray” must be understood against the background of 2 : 26-27 – “none does He cause to go astray save the iniquitous, who break their bond with God”: that is to say man’s “going astray” is a consequence of his own attitudes and inclinations and not a result of an arbitrary “predestination”. In his commentary on the above verse, Zamakhshari stresses this aspect of free choice on the part of man and points out “[God] forsakes him who, as He knows will (consciously) choose to deny the truth and will persevere in this (denial); and… He bestows His favour upon him who, as He knows, will choose faith: which means that He makes the issue dependent on (man’s) free choice (al-ikhtiyar), and thus deserving either [God’s] favour or the withdrawal of [His] aid … and does not make it dependant on compulsion [i.e., predestination], which would rule out [man’s] deserving anything of the above.”


Reminder to use the honorific given below.
After name or title of the Prophet say: “Sal-lal- lahu ‘Alaihi wa Sal-lam”;
(peace and blessings be upon him)
After the name or the title of every prophet (nabi) and apostle (rasul) say:
“ ‘Alai hissalaam” (peace be upon him or them)
After the name of their family member, as well as a companion, say:
“Radi Allahu ‘Anhu—or ‘Anha—or ‘Anhum ”
(may God be pleased with him--or her--or them)
And for others, say: “Rahmat-Allah-e-‘Alaih”
(God’s mercy be upon him)



Prophet said


“Invocation* of a Muslim is accepted for another Muslim who is away from him. When he invokes for him, the commissioned angel near his head says: Be it so (Aameen); and for you be the like rewards.” -- H: Muslim N: Abu Darda’a.

*To call for help with earnest desire.