Full Measure, Solid Conviction, Goodness' Sake

Issue 887 » March 25, 2016 - Jumada al-Thani 16, 1437

Living The Quran

Full Measure
Al-Anam (The Cattle) - Chapter 6: Verse 152 (partial)

".. And give full measure and (full) weight, in justice; We do not burden any soul beyond what it can bear ..."

One way of defrauding the customer is to measure or weigh incorrectly. The Quran emphasized this aspect of business transactions and included it among the ten obligations described in the last part of Surah al-Anam.

The Muslim should try to do justice in measuring and weighing as far as it is humanly possible, although absolute accuracy in this regard is unattainable. This is why, following the command to give full measure, the Quran adds, "We do not burden any soul beyond what it can bear."

A story is narrated in the Quran concerning a people who were dishonest in their business dealings, deviating from justice in weighing and measuring, and being miserly with each other. Allah sent a messenger to bring them back to justice and honesty, as well as to the belief in His Unity. These were the people of the prophet Shuaib (peace be on him).

What is correct in relation to weighing and measuring is correct in relation to all other human affairs and relationships. The Muslim is not permitted to have two standards, one for himself and one for other people, this for the near and dear and that for the public, demanding in full his rights and the rights of those who support him, but when it concerns others, diminishing or depriving them of their rights.

Compiled From:
"The Lawful and Prohibited in Islam" - Yusuf Al-Qaradawi

Understanding The Prophet's Life

Solid Conviction

The Muslim terrorist mind is seriously erroneous about the true meaning of jihad in Islam. There is no distinction in such a mind between what was history and related to a certain time and place with all their distinctive circumstances, that can never be kept frozen and unchangeable, and the rules of which must be applied transiently in such given circumstances. Besides, there is serious erroneousness about what consists the permanent law "Sharia" which embodies the legal rules for Muslims in any time and place.

Terrorism cannot be the legitimate "jihad," which strictly observes the legitimacy and morality of the means while also strictly observing that legitimacy of the goals and ends. Targeting the non-combatants and civilians and committing such enormous killings and destructiveness through clandestine operations, which are fulfilled with blazing bitterness, rancor and malevolence, cannot be attributed to Islam, whose Prophet declares: "I am not sent as a curse, I am but sent as a mercy." [Muslim].

Extremism, as the psychological and conceptual roots of terrorism, is strictly warned against in the teachings of Islam, since Islam teaches to maintain "the middle way" and moderation, and to avoid exceeding the indicated bounds or neglecting them. The Prophet teaches to "penetrate gently and mildly the depths of the religion" [Musnad]. He warned against religious excessiveness which had ruined communities before. Directing oneself properly towards the clear goal and approaching what is right as it is possible "saddidu wa qaribu" is what the Muslim has to be keen about [Bukhari, Muslim, Musnad].

God's laws for this worldly life are established without favouritism, and unless Muslims are more useful and capable of serving the people and can convince their society, or a considerable part of it, with their merits they should not expect that their message would prevail. Further, their message is to commit themselves to God's guidance and represent its values in their behaviour, and it is only though their representation of the values and through the appreciation of the people, that results may be expected. Islam is a faith and religion which calls the human mind and heart to attain solid conviction, not a political ideology that should reach power in any way to impose itself on people by force.

Compiled From:
"Jihad: A Struggle for Moral Development and Human Rights" - Fathi Osman


Goodness' Sake

There are many people who love virtue. They love to pardon those who have wronged them. They love acquiring religious knowledge, exhibiting good manners, and behaving ethically. It is the way they are, even without formulating any conscious, deliberate intention to be that way. They love what is good in the same way that people love beauty, comfort, and camaraderie.

It is good for people to have such tendencies. They benefit those who possess them as well as the people around them. A natural love of virtue is something desired in Islam, even without formulating a specific intention to do something good. Such deeds are worthy of blessings in their own right.

Having such a conscious intention to do the deed for Allah’s sake just adds to the deed's blessings.

This means that doing good for the sake of doing good is something Allah and His Messenger have enjoined upon us. Every virtuous deed we do voluntarily through our actions, our wealth, our influence, or our gifts is something encouraged by Islam.

When we do so because of our good natures, this is virtuous. This is blessed.

We might begin an act of virtue without thinking about it, but then renew our intentions so we do so consciously and deliberately for Allah's sake, thereby increasing our reward.

Good deeds do not go unrewarded. True goodness is never unnoticed by Allah. This is why Allah rewards unbelievers in this world for the good deeds that they do, even though they do not have the intention to do so for Allah.

Compiled From:
"Doing Good for Goodness' Sake" - Salman al-Oadah