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Today's Reminder

June 25, 2021 | Dhuʻl-Qiʻdah 15, 1442

Living The Quran

Maryam (Mary)
Chapter 19: Verse 96

Pious Souls
"Allah the Most Gracious bestows love on those who believe and do good."

Allah the Most Gracious evokes everyone's love for believers who are engaged in good deeds. It is significant that the divine attribute of "grace" is especially mentioned in this context. For it represents His mercy and grace. Allah infuses our love for such pious souls.

An authentic hadith, recorded by both Bukhari and Muslim, states that when Allah loves one of His servants, He tells Gabriel: "I love this servant of Mine. You should also love him." The latter passes on this message to other angels stationed at various heavens. So much so that love for this person permeates even the fish in the water and the ants in their colonies.

We have witnessed first hand how Allah showers His grace on His pious servants. They are loved in all the corners of the world. Men are captivated by them. Such a phenomenon is consistent and may be observed by anyone at any time.

Compiled From:
"Guidance from the Holy Quran" - Sayyid Abul Hasan Ali Nadwi, pp. 227, 228

From Issue: 539 [Read original issue]

Understanding The Prophet's Life

Relieving Debt

"Whoever alleviates [the situation of] one in dire straits who cannot repay his debt, Allah will alleviate his lot in both this world and the Hereafter." [Muslim]

Relieving one's debt is an act that is beloved to Allah - and has obvious implications for the strength of the community. There are basically two ways by which one can relieve a person's debt and gain the blessings mentioned in this hadith. First, the loaner can wait until the impoverished debtor has the means to repay the debt. In fact, this is an obligation commanded by Allah. It is not right for a Muslim to demand money back from a person who sincerely cannot afford to pay back [Quran 2:280].

A second option is to reduce the debt or to forgive the debt completely. This hadith also includes giving the debtor charity or a gift to help pay off the debts. One may also extend another loan to the debtor so as to pay off the current loan and have more time to pay off the new loan.

There are numerous hadith related to this topic that also demonstrate the emphasis that Islam places on such behaviour among people. For example, the Messenger of Allah (peace be upon him) also said, "There was a trader who used to give loans to the people. If he noticed that one was in straitened circumstances, he would tell his boy [working for him], 'Excuse him so that Allah may overlook [and forgive our sins] for us.' Therefore, Allah overlooked [his sins] and forgave him." [Bukhari, Muslim]

Al-Bukhari and Muslim also recorded that the Prophet stated, "A man died and he was spoken to [about his deeds] and he said, 'I used to have business with the people and I would give time to the rich to repay and reduce the debt of the poor.' Therefore, he was forgiven."

The Prophet also stated, "Whoever would be pleased to have Allah save him from a distress on the Day of Resurrection should then relieve one in straitened circumstances or completely remove his debt." [Muslim]

Al-Qari points out that the reward for this kind of act is true regardless of whether the debtor was a non-Muslim or a Muslim.

Compiled From:
"Commentary on the Forty Hadith of al-Nawawi" - Jamaal al-Din M. Zarabozo, pp. 1316 - 1318

From Issue: 821 [Read original issue]

Blindspot!

Shariah

Cleverly manipulated exposure to the imagery of a whip cracking on a naked back and a veil enshrouding a womans face has led many to believe that the Shariah , the divine code of Muslim conduct, is in reality no more than a collection of values and practices that are primitive, uncivilized and barbaric. What to a Muslim is the object of his longing and endeavour has been very subtly projected as a relic from the dark ages which enslaves the woman and inflicts punishments on the criminal which are cruel, inhuman and degrading.

The Quran most certainly does prescribe corporal punishment for certain serious social crimes and it does lay down the principle of retribution, or qisas; it is very emphatic, too, about the crucial role of the family in human society and therefore insists on assigning different well-defined roles to men and women; and it does lay down many other regulations and laws and expects Muslims to obey the eternally valid injunctions of God and His Prophet.

But will these and similar provisions of the Shariah really plunge society back into darkness? Are they inhuman and barbaric? Are they an indicator of Islams inability to keep pace with the demands of human progress? The issues need to be examined seriously to determine the place and valued of the Shariah and its provisions in the ultimate order of human civilization and happiness. The need for this examination is especially acute in the view of the dogmatic position adopted by the West on these questions. A host of Western writers have said it, and the media continue to harp on the same theme: unless Islam is prepared to relent on these and other legal provisions of the Shariah there can and will be no accommodation; only a continuation of Western rejection of Islam. Such vehemence makes one wonder whether the loud chorus about the Shariah, and such of its specific provisions as pertain to women and punishment, is in all cases the result of genuine misunderstanding and moral indignation, or whether the issue is merely being used by some as a whipping-boy to settle scores with Islam old and new.

No apologies or excuses are needed to explain away or make acceptable to the West what has been so clearly laid down by the Quran and the Prophet in this regard and what has been so consistently accepted and adhered to by Muslims. There should be no place in dialogue with the West for such tortuous, self-deprecating arguments as: polygamy is permitted, but the conditions of justice attached to it makes it effectively prohibited. Or: Corporal punishment is prescribed but hedged in with such unworkable requirements of evidence that it is virtually impossible to carry it out. Or, at least, it cannot be carried out unless an "ideal" just society is established, when it will in any case become unnecessary.

Why those who advance this specious logic should think that God would lay down things which were impossible to practice is not made clear. As if He does not know how to say what He means, and say it clearly! Such excuses are unfair to the Quran and the Prophet, and an affront to their wisdom, and at the same time illogical and implausible to the unconvinced.

Source:
Shariah: The Way of Justice - Khurram Murad

From Issue: 476 [Read original issue]