September 17, 2021 | Safar 9, 1443
Al-Ahqaf (Sand Dunes)
Chapter 46: Verse 9
The Prophet Muhammad (peace be upon him) was not a totally new phenomenon: he was one in a line of God's messengers. His situation was the same as all messengers who preceded him. He was an ordinary human being whom God knew to be suited to deliver His message. Therefore, he gave him His revelations and the Prophet carried out God's orders. This is what a Divine message is like. When a messenger of God feels this bond, he does not ask God for proof, nor does he request anything special for himself: he simply moves on to deliver God's message as it is revealed to him. He gets on with the task of delivering his message, not because of any knowledge he has of the realm that lies beyond human perception, nor because of any information given to him about what will happen to him, his people or his message. He simply follows instructions, trusting his Lord, submitting himself to Him. The future is unknown to him; its secrets are with his Lord and he does not seek to know them. He has all the reassurance he needs, and he realizes that the proper attitude for him is not to look beyond the limits of the mission he has been assigned.
Those advocates of Islam endowed with profound insight into its message follow in the footsteps of the Prophet and find the same reassurance. They carry on with their advocacy of the Divine message seeking neither personal gain nor self interest. They do not know what the future holds for it or for them. They do not ask their Lord for evidence; they have all the evidence they need in their hearts. Nor do they pray for any special favour; it is sufficient favour for them that they follow this line. They discharge their duty, and this is enough for them. They do not overstep the fine line God has demarcated for them.
"In The Shade Of The Quran" - Sayyid Qutb, Vol 15, pp, 343-344
From Issue: 490 [Read original issue]
Trustworthiness is a cornerstone of belief. According to God's Messenger (peace be upon him), breaching a trust is a sign of the end of time: "When a trust is breached, expect the end of time." When his Companions asked how a trust would be breached, he answered: "If a job or post is assigned to the unqualified, expect the end of time." [Bukhari]
Assigning qualified people to jobs or posts is a social trust and plays a significant role in public administration and social order. Its abuse causes social disorder. Trustworthiness is so essential an aspect of belief that God's Messenger once declared: "One who is not trustworthy is not a believer." [Ibn Hanbal] and described a believer as one whom the people trust with their blood and property. [Tirmidhi]
"The Messenger of God: Muhammad" - Fethullah Gulen, pp. 73, 74
From Issue: 794 [Read original issue]
While the modern West has concentrated on "change" and has rejected or ignored any "permanence," many Muslims have stuck themselves to "permanence" and have ignored "change," its effects, and its implications in the human life in different times and places. They became fond of the "oneness" in the Muslim thinking and the Muslim society, thinking that this is a natural and essential result of the belief in the One God and in Muslim unity. Such a fundamental misconception has developed other distortions about human nature, the message of Islam, and Muslim history.
A static understanding of the Islamic "model" has led to ignoring human diversity in conducting a Muslim lifestyle and adhering to the same faith and divine sources. The flourishing civilization under the Umayyads and Abbasids has been simply considered a deviation from the right path, since the pattern of that lifestyle was different from what had existed at the time of the early caliphate in Medina. Naturally not every difference is deviation, and all the Muslim life and the entire Muslim society cannot be restricted to the political system and the rulers. Magnificent material and intellectual developments in the Muslim civilization which were brought up by the whole people, whatever the rulers' behaviour may be, cannot be denied, and they had their impact on non-Muslim countries at the time. Hereditary monarchy and absolute authority characterized the Umayyad and Abbasid dynasties, but during that period fascinating developments took place in the exegesis of the Quran, the examination and collection of Sunna and the commentary on it, jurisprudence, theology, logic and philosophy, linguistics and literature, science in its various fields, medicine with its various areas, architecture, art, agriculture, industry, trade, transportation etc. Can we ignore such total distinguished civilizational developments produced by all the people because of the negatives of palace life?
"Human Rights in the Contemporary World" - Fathi Osman, p. 11
From Issue: 798 [Read original issue]