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Today's Reminder

March 28, 2024 | Ramadan 18, 1445

Living The Quran

To Serve
Ya Sin (Ya Sin) Chapter 36: Verses 60, 61

"Children of Adam, did I not command you not to serve Satan? He is to you an open enemy. And serve Me alone, this is the Straight Way."

While explaining this verse in his al-Tafsir al-Kabir, Imam Razi points out that "do not serve Satan" means "do not obey Satan". It is not only forbidden to prostrate before him; it is equally forbidden to obey him. Hence, obedience to someone amounts to serving him. After making this point, Imam Razi asks: "If ibadah means obedience, then what is meant by the command 'to obey Allah, and His Messenger and those in authority among you'?" Does it mean that we are required to serve and worship the Messenger and those in authority among us? Imam Razi responds to this by saying that obedience to the Messenger and to those in authority among the Muslims amounts to serving and obeying God only if the order to obey is in accord with God's command. Obedience to them, however, will be reckoned as serving and worshipping them [rather than God] when people obey them in matters where obeying them has no sanction.

Imam Razi adds: "The angels prostrated before Adam at God's command, [and since it was in compliance with God's command], this was an act of worshipping none other than God. Imam Razi continues: "If someone were to come to you and ask you to carry out a command, consider whether this command conforms to God's command or not. If it does not conform to God's command, then his companion is Satan. In such a case, if one obeys him one is guilty of worshipping that person and his Satan. Likewise, if a person's self prompts him to do something he should consider whether God's Law permits that act or not. If that act is not permitted, then his self itself is Satan or Satan's companion. In case he follows the prompting of his own self, one is guilty of worshipping one's self."

Compiled From:
"Towards Understanding the Quran" - Sayyid Abul Ala Mawdudi, vol. IX, pp. 268, 269

From Issue: 792 [Read original issue]

Understanding The Prophet's Life

Varied Supplications

Ibn Umar said: 'God's Messenger used always to say the following words, morning and evening: "My Lord, I pray to You for wellbeing in this life and in the life to come. My Lord, I pray to You for forgiveness and wellbeing in my faith and my life, with my family and in my property. My Lord, cover my defects and give me reassurance in time of fear. Grant me protection, my Lord, from the front and the rear, from the right and the left, and from above. I seek shelter with You against any evil that may overwhelm me from under me". [Bukhari]

In this supplication, the Prophet (peace be upon him) is appealing to God for wellbeing in all situations and all aspects of one's life. This is clear at the beginning where wellbeing in faith, which means having only sound beliefs and following the Divine guidance in worship and other practices, is stressed ahead of safety in life which indicates physical and psychological health. The Prophet also teaches us to pray for the wellbeing of one's family and property. This prayer addresses practically all the main concerns of everyone. Having sound faith, feeling healthy, and taking proper care of family and property are the total sum of what everyone would like to have at any moment in time.

But the Prophet's supplication also addresses what may unexpectedly happen. To start with he prays for the covering of his defects and to be granted reassurance in time of fear. Needless to say, the Prophet had no defect in character, action or feelings towards others. He never entertained any feeling of hatred. He loved all people and cared for them. Even those who opposed him and did him much harm would have enjoyed his love had they, at any time, acknowledged the truth of his message and believed in God.

As a human being, the Prophet experienced times of fear, but he always placed his trust in God, and prayed to Him for wellbeing, safety and security. Hence, in this supplication, he prays for reassurance in times of fear, and for God's protection all around. He expresses this in a very tangible way, since human beings have to think within their limited world. Besides, his supplication is meant as guidance for us so that we know how to pray to God for our own protection from all evil. We cannot do better than follow the Prophet's example and repeat his supplication.

The Prophet varied his supplication, using different formulae so that his supplication did not become too stereotyped. Moreover, the variation meant that different people heard different prayers and supplications, and reported them. We have, as a result, a good variety, and whatever we learn is sufficient as such supplication is recommended, not obligatory.

Compiled From:
"Al-Adab al-Mufrad with Full Commentary: A Perfect Code of Manners and Morality" - Adil Salahi

From Issue: 1049 [Read original issue]

Blindspot!

Cowardice Vs. Courage

Whenever the Quran encourages Jihad and expresses approval of it, while rebuking those who flinch from it and shirk it, cowardice is always the culprit. For the well-being of mankind, be it religious or worldly, cannot be complete without courage and generosity. The All-Glorious has explained that when someone turns his back on Jihad, God puts another in his place to perform it (Quran 9: 38-39, 47:38).

In courage and generosity for God's sake the greater merit belongs to those who take the lead (Quran 57:10). Courage does not reside in physical strength. A man may be physically strong yet faint at heart. Real courage is stoutness of heart and constancy. For fighting requires a body strong and fit for the task, but also a heart that is stout and skilful in battle. The commendable way to fight is with knowledge and understanding, not with the rash impetuosity or one who takes no thought and does not distinguish the laudable from the blameworthy. Therefore, the strong and valiant is he who controls himself when provoked to anger, and so does the right thing, whereas he who is carried away under provocation is neither courageous nor valiant.

Compiled From:
"Public Duties in Islam" - Ibn Taymiyah, pp. 105-106

From Issue: 652 [Read original issue]