July 05, 2022 | Dhuʻl-Hijjah 5, 1443
Al-Baqara (The Cow) Chapter 2: Verse 82
The strongest tie of semantic relationship binds salih and iman together into an almost inseparable unit. Just as the shadow follows the form, wherever there is iman there is salihat or, 'good works', so much so that we may almost feel justified defining the former in terms of the latter, and the latter in terms of the former. In brief, the salihat are 'belief' fully expressed in outward conduct. And so it comes about that the expression: alladhina amanu wa-amilu al-salihat, 'those who believe and do salih deeds', is one of the most frequently used phrases in the Quran. 'Those who believe' are not believers unless they manifest their inner faith in certain deeds that deserve the designation of salih. What are, then, these 'good works'? It is clear contextually that the 'good works' are those works of piety that have been enjoined by God upon all believers.
"Ethico Religious Concepts in the Quran" - Toshihiko Izutsu, pp. 204, 205
From Issue: 787 [Read original issue]
The Noble Prophet, upon him be peace, met everyone in the same spirit. Most certainly, he had no desire to be a tyrant on earth or a king over men; nor did he ever entertain ambitions of personal grandeur. On the contrary, what he desired was for Allah to deliver him from the arrogance of the ignorant, and from the injustice of the aggressors. He frequently sought refuge in Allah from trials, envy, treachery, ignorance, all those things that detract from the dignity of a human being. Nonetheless, he was able to and did accept abuse or insults from others - for the sake of his attachment to the Lord. What concerned him above all was that he should never become the object of the Almighty's wrath. In his prayers he would often say:
"If Your wrath be not upon me, I worry not. But Your favour would be far from liberal."
"Remembrance & Prayer" - Muhammad Al-Ghazali, p. 102
From Issue: 531 [Read original issue]
Just as doing every act for the sake of Allah is the very essence of true faith, avoidance of causing hurt to anyone is the gist of Allah’s commands. Whichever principle of the Shariah you might ponder over, you will find this factor common in some form or the other: the hudud punishments, the rules regarding divorce, the principles of commercial transactions and social intercourse. This is a very pervasive principle, so much so that it extends even to very minute matters. Hence people have been told not to conceal anyone else’s objects even by way of a practical joke, or even point a weapon at anyone, nor to occupy the seat of someone who has gone away for a short while, nor to jump over other people’s heads to find a place in the front rows of a congregation; nor to peep into other people’s homes, nor pry into the affairs of others, nor read someone else’s mail, nor get up at night in a way that would disturb others. Indeed, the principle is of such wide-ranging application that it is simply not possible to enumerate all such instances. Simply stated, make this principle your guiding light and the scale of all moral judgment: that you shall not cause any injury to anyone by your words or deeds. In dealing with others this should be your guiding principle.
Very often we are not cautious enough in the words we utter. Restrain yourself from speaking or acting in any manner hurtful to others. Of course, the exception will be when others might be hurt in the course of our doing something in order to fulfil a requirement of the Shariah and there is no way to avoid such a course of action. Even then do seek pardon from Allah.
"Dying and Living for Allah" - Khurram Murad
From Issue: 896 [Read original issue]