The Bad and Good are Not Equal

Allah T'ala says in the Holy Quran:

 

قُل لاَّ يَسْتَوِي الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ فَاتَّقُواْ اللّهَ يَا أُوْلِي الأَلْبَابِ لَعَلَّكُمْ تُفْلِحُونَ

(5:100) (O Messenger!) Say to them: "The bad things and the good things are not equal, even though the abundance of the bad things might make you pleased with them. Men of understanding, beware of disobeying Allah; then maybe you will attain true success.'

This verse enunciates a standard of evaluation and judgement quite distinct from the standards employed by superficial people. For the latter, for instance, a hundred dollars are worth more than five dollars, since a hundred is more than five. But, according to this verse, if those hundred dollars have been earned in a manner entailing the disobedience of God the entire amount becomes unclean. If, on the contrary, a man earns five dollars while obeying God then this amount is clean; and anything which is unclean, whatever its quantity, cannot be worth that which is clean. A drop of perfume is more valuable than a heap of filth; a palmful of clean water is much more valuable than a huge cauldron brimming with urine. A truly wise person should therefore necessarily be content with whatever he acquires by clean, permissible means, however small and humble its quantity may be. He should not reach out for what is prohibited, however large in quantity and glittering in appearance.

A Lesson from the Letters of the Prophet (s.a.a.w.)

 

2007-06-02

As-Salamu alaikum to all Muslims
Greetings of peace to all.

When we look at the letters of the Prophet Muhammad (s.a.a.w.) sent
to various rulers, we find that he mentions verse 3:64 in many of
them. The Prophet also gives a stern warning to the rulers that if
they refuse his message of accepting Islam, they will bear the
burden of all the sins of their people.
You can read the contents of these letters at www.muhammad.net

Verses 44, 45, and 47 of Chapter 5 of the Holy Quran tell us that if
any one fails to judge by what Allah has revealed (The Quran and
Sunnah), they are Unbelievers, Wrong-Doers and Rebels (Kafir, Zalim
and Fasiq).

We also know that those who confess Islam, but deliberately act
against it can be labelled as Munafiqoon (hypocrates) and Munafiqoon
will be in the lowest ranks in the Hellfire.

Can the current rulers realise their burden? Can they see that the
sins of millions of citizens of their countries will be on them?

Does not it become even heavier on rulers of Muslims? Rulers who
have setup or running systems of governments in violation of the
Islamic Sharia?

May Allah T'ala forgive everyone and guide us all to the right path.
Ameen.

The end cry of the righteous

Allah Subhanuhu wa-T'ala says in the Holy Quran:

إِنَّ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ يَهْدِيهِمْ رَبُّهُمْ بِإِيمَانِهِمْ تَجْرِي مِن تَحْتِهِمُ الأَنْهَارُ فِي جَنَّاتِ النَّعِيمِ

دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلاَمٌ وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلّهِ رَبِّ الْعَالَمِينَ

Surely those who believe (in the truths revealed in the Book) and do righteous deeds their Lord will guide them aright because of their faith. Rivers shall flow beneath them in the Gardens of Bliss. Their cry in it will be: 'Glory be to You, Our Lord!', and their greeting: 'Peace!'; and their cry will always end with: 'All praise be to Allah, the Lord of the universe. (10:9-10)

The sequence of ideas presented here is quite significant because answers have been systematically provided to a number of highly relevant basic questions. Let us look at these answers in their sequence. Why will the righteous enter Paradise? The answer is: because they have followed the straight way in their worldly life. That is, in all matters and in every walk of life, in all affairs relating to the personal or collective life they have been righteous and have abstained from false ways.
This gives rise to another question: how were the righteous able to obtain a criterion that would enable them to distinguish, at every turn and crossroad of life, between right and wrong, between good and evil, between fair and unfair? And how did they come to have the strength to adhere to what is right and avoid what is wrong? All this, of course, came from their Lord Who bestowed upon them both the guidance which they needed to know the right way and the succour required to follow it. In answer to why their Lord bestowed upon them this guidance and succour, we are reminded that all this was in consideration for their faith.
It is also made clear that this reward is not in lieu of merely a verbal profession to faith, a profession that is no more than a formal acceptance of certain propositions. Rather, the reward is in consideration for a faith that became the moving spirit of a believer's character and personality, the force that led him lo righteous deeds and conduct. We can observe in our own physical lives that a person's survival, state of health, level of energy, and joy of living all depend upon sustenance from the right kind of food. This food, once digested, provides blood to the veins and arteries, provides energy to the whole body and enables the different limbs to function properly.
The same holds true of man's success in the moral domain. It is sound beliefs which ensure that he will have the correct outlook, sound orientation and right behaviour that will ultimately lead to his success. Such results, however, do not ensue from that kind of believing which either consists of a mere profession to faith, or is confined to some obscure corner of man's head or heart. The wholesome results mentioned above can only be produced by a faith which deeply permeates man's entire being, shaping his mental outlook, even becoming his instinct; a faith which is fully reflected in his character, conduct and outlook on life. We have just noted the importance of food. We know that the person who, in spite of eating remains like one who has not partaken of any food, would not be able to enjoy the healthy results that are the lot of the person who has fully assimilated what he ate. How can it be conceived that it would be different in the moral domain of human life? How can it be that he who remains, even after believing, like the one who does not believe, will derive the benefit and receive the reward meant for those whose believing leads to righteous living?

"...their cry will always end with: 'All praise be to Allah, the Lord of the universe."

This should remove any misconceptions about Paradise which seem to have been formed by some people of frail understanding. Subtly, the verse suggests that when people are admitted to Paradise, they will not instantly pounce upon the objects of their desire as the starved and hungry are wont to do when they observe food. Nor will they frantically go about giving vent to their lusts, impatiently demanding their cherished objects of enjoyment - beautiful women, wine, dissolute singing and music.
The fact is that the men of faith and righteousness who are admitted to Paradise will be those who, during their life in the world, have embellished their lives with sublime ideas and noble deeds, who have refined their emotions, who have oriented their desires in the right direction, and who have purified their conduct and character. Thus, the nobility which they have developed in their personalities will shine in even greater splendour when they set their feet in the pure and clean environment of Paradise. Those same traits which characterized their behaviour in the world will appear with even greater lustre.
The favourite occupation of such people in Paradise will be the same as during their life on the earth - to celebrate the praise of God. Likewise, their relationships in Paradise will be imbued with feelings of mutual harmony and concern for each other's well-being as had been the case in this world.
(Tafheemul Quran)

Dress

 Can dress be so important that its violations may put a man or a woman into hellfire? Let us read.

Allah T'ala says in the Holy Quran:

يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْءَاتِكُمْ وَرِيشًا وَلِبَاسُ التَّقْوَىَ ذَلِكَ خَيْرٌ ذَلِكَ مِنْ آيَاتِ اللّهِ لَعَلَّهُمْ يَذَّكَّرُونَ

(7:26) 0 Children of Adam!  Indeed We have sent down to you a garment which covers your shame and provides protection and adornment. But the finest of all is the garment of piety. That is one of the signs of Allah so that they may take heed.
By referring to an important aspect of Adam and Eve's story, the attention of the people of Arabia of those days was drawn to the evil influence of Satan upon their lives. Under Satan's influence they had begun to see dress merely as a shield of protection against the inclemencies of the weather and as a means of adornment. The basic purpose of dress to cover the private parts of the body - had receded into the background. People had no inhibition about the immodest exposure of the private parts of their body in public. To publicly take a bath absolutely naked, to attend to the call of nature on thoroughfares, were the order of the day. To crown it all, in the course of Pilgrimage they used to circumambulate around the Ka'bah in stark nakedness. Women even surpassed men in immodesty. In their view, the performance of religious rites in complete nudity was an act of religious merit.
Immodesty, however, was not an exclusive characteristic of the people of Arabia. Many nations indulged in it in the past, and many nations continue to indulge in it even now. Hence the message embodied in these verses is not directed just to the people of Arabia. It is rather directed to all men. Mankind, which is the progeny of Adam, is warned against this particular aspect of Satanic influence on their lives. When men show indifference to God's Guidance and turn away from the Message of the Prophets, they virtually place themselves at the mercy of Satan. For it is Satan who makes them abandon way's that are consistent with true human nature and who leads them to immodesty in the same way he did with Adam and Eve. Were man to reflect on this, it would become quite evident that when he is deprived of the guidance of the Prophets, he cannot even appreciate, let alone fulfil, the primary requirements of his true nature.
يَا بَنِي آدَمَ لاَ يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءَاتِهِمَا

إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لاَ تَرَوْنَهُمْ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاء لِلَّذِينَ لاَ يُؤْمِنُونَ
(7:27) Children of Adam! Let not Satan deceive you in the manner he deceived your parents out of Paradise, pulling off from them their clothing to reveal to them their shame. He and his host surely see you from whence you do not see them. We have made satans the guardians of those who do not believe.
These verses bring into focus several important points.
First, that the need to cover oneself is not an artificial urge in man; rather it is an important dictate of human nature. Unlike animals, God did not provide man with the protective covering that He provided to animals. God rather endowed man with the natural instincts of modesty and bashfulness. Moreover, the private parts of the body are not only, related to sex, but also constitute 'sawat' that is, something the exposure of which is felt to be shameful. Also, God did not provide man with a natural covering in response to man's modesty and bashfulness, but has inspired in him (see verse 26) the urge to cover himself. This is in order that man might use his reason to understand the requirements of his nature, use the resources made available by God, and provide himself a dress.

Second, man instinctively knows that the moral purpose behind the use of dress takes precedence over the physical purpose. Hence the idea that man should resort to dress in order to cover his private parts precedes the mention of dress as a means of providing protection and adornment to the human body. In this connection man is altogether different from animals, With regard to the latter, the natural covering that has been granted serves to protect them from the inclemencies of weather and also to beautify their bodies. However, that natural covering is altogether unrelated to the purpose of concealing their sexual organs. The exposure of those organs is not a matter of shame for them and hence their nature is altogether devoid of the urge to cover them. However, as men fell prey to Satanic influences, they developed a false and unhealthy notion about the function of dress. They were led to believe that the function of dress for human beings is no different from that for animals, viz., to protect them from the inclemencies of weather and to make them look attractive. As for concealing the private parts of the body, the importance of that function has been belittled. For men have been misled into believing that their private parts are, in fact, like other organs of their body. As in the case of animals, there is little need for human beings to conceal their sex organs.

Third, the Qur'an emphasizes that it is not enough for the dress to cover the private parts and to provide protection and adornment to the human body. Man's dress ought to be the dress of piety. This means that a man's dress ought to conceal his private parts. It should also render a man reasonably presentable - the dress being neither too shabby and cheap nor overly expensive and extravagant relative to his financial standing. Nor should dress smack of pride or hauteur, or reflect that pathological mental state in which men prefer characteristically feminine dresses and vice versa: or that the people belonging to one nation mimic people of other nations so as to resemble them, thereby becoming a living emblem of collective humiliation and abasement. The Qur'anic ideal can only be achieved by those who truly believe in the Prophets and sincerely try to follow God's Guidance. For as soon as man decides to reject God's Guidance, Satan assumes his patronage and by one means or another manages to lead him into error after error.

Fourth, the question of dress constitutes one of the numerous signs of God which is visible virtually throughout the world. When the facts mentioned above are carefully considered it will be quite clear as to why dress is an important sign of God. (Tafheemul Quran)
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ISLAMIC CIVILIZATION AS DEPICTED IN THE QUR'AN

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The Groundwork of Islamic Civilization

Unlike western civilization, the civilization of Islam is built upon a spiritual base in which man is first and foremost called upon to recognize ultimate reality and to realize his position in the world with regard to that reality. Whenever man's consciousness of this relation reaches the point of certainty and conviction, that conviction will demand of him ever to discipline himself, to cleanse his soul, and to nourish his heart as well as his mind with the sublime principles of magnanimity, contentment, brotherhood, love, charity, and piety. On the basis of such principles man will then organize his economic life. Such progression is the foundation of Islamic civilization as the revelation of Muhammad conceived it. It is first and foremost a spiritual civilization. In it, the spiritual order constitutes the groundwork of the system of education, of personal and social morality. The principles constituting the moral order in turn constitute the groundwork of the economic system. It is therefore not permissible in this civilization that any moral principle be sacrificed for the sake of the economic system.

In this author's opinion, it is this conception peculiar to Islamic civilization that is capable of bringing mankind to a sure realization of happiness and felicity. Should it ever become firmly established in the minds of men, and should it come to dominate this world as western civilization has come to dominate it today, mankind will lead a different life. The current ideologies will be washed away, and nobler moral principles will take over the solution of the chronic crises of the present world. In both East and West, men have been trying to find solutions to these crises without anyone's realizing-not excluding the Muslims themselves-that Islam offers to them certain and guaranteed solutions. The western people are today groping for a new spiritual seriousness which might save them from the paganism in which they have allowed themselves to fall and from the worship of wealth which has been at the root of their misery and interminable wars. The western peoples are seeking to discover this new spiritual seriousness in the religions of India and the Far East, when it has been right here close to them all the time, established once and for all, and clearly elaborated in the Qur'an, as well as given its highest examplification in the life and sayings of the Prophet Muhammad.

It is not my intention to predict here the role of Islamic civilization or to analyze its system. Such work would by itself occupy a volume of this size or even larger. But I do think it imperative to characterize that civilization in general now that I have pointed to the spiritual basis on which it stands. Therefore, I hope to give an idea of the nature of Muhammad's call and thereby to pave the road for further and more complete research and study.

 

No Competition between Church and State in Islam

Before I do this, however, it behooves me to point to the fact that the history of Islam has been free of any struggle between religious and secular authorities, that is, between church and state. This fact has protected Islamic history from the effects that struggle has left upon western thought. This salutory influence upon Islam and upon its history and thought is primarily due to the fact that it has never known anything called church or religious authority along the lines of Christianity. No Muslim, even if he should be a caliph, has any right to impose anything in the name of Islam. He can neither forgive nor punish any violation of such commandments imposed in the name of religion. Moreover, no Muslim may, even if he should be a caliph, impose upon the people anything other than that which God imposed in His Book. Indeed, in front of God, all Muslims are equal; none may be distinguished from the others except in virtue and piety. No ruler in Islam is entitled to the Muslim's obedience in a matter involving a violation of a divine commandment, or of that which has not been expressly commanded by God. We should recall here the inaugural speech of Abu Bakr following his election to the caliphate: "Obey me as long as I obey God and His Prophet. But if I disobey God's command or His Prophet's, then no obedience is incumbent upon you." Despite all the crass exercises of the will to political power and all the civil wars and rebellions which the history of the Islamic state has witnessed, the Muslims have remained true to this great personal freedom which their religion had established for them. Theirs has always been a freedom which assigned to reason the role of judge in everything, whether in religion or in the matter of conviction and faith itself. The Muslims have held strongly to this freedom even in the face of those kings and princes who claimed that they were the lieutenants of God on earth, not of His Prophet, and who wielded in their hands the keys of life and death. Witness the turbulent events during the reign of al Ma'mun when the issue was whether or not the Qur'an was created. The caliph believed one thing, but the Muslims differed from him despite the certainty of the punishment and wrath that awaited them.

 

Short Quotes

An Illuminating Lamp

يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيرًا" O Prophet! We have sent you as a witness, a bearer of good tidings and of warning, as a caller to Allah by His leave and as an illuminating lamp," [Qur'an (33:45 - 46)]