SURAH AN FAAL

A commentary by Syed Abu-Ala' Maududi.


Name.

The Surah, the 8th of Qur’an 114, takes its name AL-ANFAL (The Bounties) from the first verse.

The Period of Revealation.

It was revealed in 2 A. H. after the Battle of Badr the first battle between Islam and kufr. As it contains a detailed and comprehensive review of the Battle it appears that most probably it was revealed at one and the same time. But it is also possible that some of the verses concerning the problems arising as a result of this Battle might have been revealed later and incorporated at the proper places to make it a continuous whole. At any rate in the whole Surah there is nothing that might show that it is a collection of a couple of discourses that have been patched up together.

Historical Background.

Before reviewing the Surah it is worthwhile to consider the events that led to the Battle of Badr. During the first decade or so of the Prophethood at Makkah the Message had proved its firmness and stability. This was the result of two things. First the Messenger who possessed the highest qualities of character was performing his Mission with wisdom foresight and magnanimity. He had shown by his conduct that he had made up his mind to carry the movement to a successful end and therefore was ready to face all sorts of dangers and obstacles in the way.

Secondly the Message was so charming that it attracted the minds and hearts of the people irresistibly towards itself. So much so that all obstacles of ignorance superstition and petty prejudices failed to check its advance. That is why the Arab upholders of the ways of "ignorance ' who looked down upon it in its initial stages had' begun to reckon it as a serious menace during the last period of the stay of the Holy Prophet at Makkah and were bent on crushing it with all the force at their command.

But in spite of the above-mentioned strength the movement still lacked certain things to lead it to victory

First it had not yet been fully proved that it had gathered round it a sufficient number of such followers who not only believed in its truth but also had such an intense devotion to its principles that they were ready to expend all their energies and all that they possessed in the struggle for its success and establishment. So much so that they were ready to sacrifice their lives in the fight against the whole world itself even though they should be their own nearest relative. It is true that the followers of Islam had endured the severest persecutions at the hands of the Quraish of Makkah and had given a good proof of the firmness of their faith and their strong relation with Islam yet further trials were required to show that Islam had succeeded in acquiring such a band of followers which considered nothing dearer than its ideal and was ready to sacrifice life for it.

Secondly though the voice of Islam had reached' every part of the country its effects were yet scattered and its acquired strength was spread here and there: it had not yet gathered sufficient force essential for a decisive conflict with the old established order of "ignorance".

Thirdly Islam had yet no home of its own and had not established itself firmly anywhere in the land where it could consolidate its power and make it a base for further action. For the Muslims were scattered all over the country and were living among the unbelievers as aliens whom their bloodthirsty enemies wanted to uproot from their own homes.

Fourthly the Muslims had not yet had an opportunity to demonstrate practically the blessings of the system of life based on Islam. There was neither any Islamic culture nor any social economic or political system; nor were there any established principles of war and peace for their guidance.

Therefore the Muslims had no opportunity for demonstrating those moral principles on which they intended to build their entire system of life; nor had it been proved on the touchstone of trial that the Muslims as a community were sincere in their proclamation of the Message. Allah created opportunities for making up these deficiencies.

During the last four years or so of the Prophet's stay at Makkah the voice of Islam had been proving effective at Yathrab and the people for various reasons had been accepting the message more readily than other clans of Arabia. So much so that in the twelfth year of Prophethood on the occasion of Hajj deputation of 75 people met the Holy Prophet in the darkness of night.

These people not only accepted Islam but also offered to give him and his followers a home. As this was a most epoch making opportunity provided by Allah the Holy Prophet took advantage of it. The significance of this offer was quite clear to the people of Yathrib and they fully real

Topics of Discussion.

It is this great Battle that has been reviewed in this Surah. But let it be noted that in some respects this review is quite different from the reviews that are usually made by the worldly commanders after a great victory Instead of gloating over the victory the moral weaknesses that had come to the surface in that expedition have been pointed out so that the Muslims should try their best to reform themselves. It has been impressed upon them that the victory was due to the success of Allah rather -than to their own valor and bravery so that the Muslims should learn to rely on Him and obey Allah and His Messenger alone.

The moral lesson of the conflict between the Truth and falsehood has been enunciated and the qualities which lead to success in a conflict have been explained. Then the Surah addresses the mushriks the hypocrites the Jews and the prisoners of this war in a very impressive manner that should teach them a good lesson. It also gives instructions in regard to the spoils of war. The Muslims have bean told not to regard these as their right but as a bounty from Allah. Therefore they should accept with gratitude the share that is granted to them out of it and willingly accede to the share which Allah sets apart for His cause and for the help of the needy.

Then it also gives normal instructions concerning the laws of peace and war for these were urgently needed to be explained at the stage which the Islamic Movement had entered. It enjoined that the Muslims should refrain from ways of "ignorance" in peace and war and thus should establish their moral superiority in the world. It also meant to demonstrate to the world in actual practical life the morality which it had been preaching to the world from the very beginning of Islam and had been enjoining that practical life should be based on the same.

It also states some articles of the Islamic Constitution which help differentiate the status of the Muslims living within the limits of Dar-ul-Islam (the Abode of Islam) from that of the Muslims living beyond its limits.

End

Banana Leaf Eateries: Health, Culture And Halal Poser

By Zulkiple Ibrahim

PETALING JAYA, May 30 (Bernama) -- It is about 30 minutes to noon but the lunch-time crowd at an Indian banana leaf eatery on Jalan Cantek, Section 5 here starts to swell in numbers.

The scenario is the same about one km away at a stretch along Jalan 11/4, off Jalan Universiti, a spot adjacent to the University Malaya Medical Centre dubbed Petaling Jaya's "banana leaf meal hub".

The tag speaks for itself as at this spot alone there are four restaurants serving south Indian cuisine, including the famous chettinad food that has turned uniquely Malaysian, within a single row of shops!

The food had been a hit among many in the country and according to a Smart News Network International (SNNi) report, the Malaysian delegation that went to Singapore for bilateral talks in early September 2002, even had their meal at a banana leaf outlet on Race Course Road in the island republic.

WHY BANANA LEAF SHOPS?

Such restaurants have been growing in numbers lately, especially in the Klang Valley. A reason is the growing number of the Indian nationals in the country working in various sectors including the information and communication technology (ICT) industry.

But these banana leaf restaurants have been a hit among Malaysians and are drawing a large number of clientele from other communities including the Malays.

A chettinad food lover, 26-year-old Noorul Hafiz Jamaludin said he and his family came all the way from their house in Kajang to enjoy the banana leaf food at a popular restaurant near Jalan Gasing here.

"A friend introduced me to this restaurant and since then I became a fan of banana leaf meals," the science officer of a government agency told Bernama while enjoying a meal at one of the shops recently.

He said eating such meals gives him an out of the world dining experience.

"It arouses my appetite seeing a big banana leaf being slapped on the table in front of me the very moment I took a seat and watching mounts of steaming rice being laden onto it.

"Furthermore, where can I get a meal comprising unlimited rice, three to four vegetable side dishes, three types of crackers and freshly-fried chicken or fish cutlets at a bargain price," he said.

Noorul Hafiz's colleague, Abdul Rashid Abdul Rahman said the ambience is also a factor why people like him enjoy such food.

"It is like a mini feast for family and friends where everybody sit around a table and tuck into the food like we used to do back in my village in Perak. Plates and bowls somehow seem to inhibit these atmosphere," he said.

VEGETARIAN MEALS

For teacher Hasbullah Hasnan, 50, chettinad food provides him with a healthier diet.

"To me Malay food like nasi lemak and its side dishes such as rendang are heavy stuff, even food at the mamak shops is in the high-calorie category.

"At Indian banana leaf restaurants the vegetarian food is good for people like me who have diabetes, hypertension and kidney problems. The price is also cheap as a standard vegetarian meal at these shops cost about RM3.50".

Dietitian Normah Mohamed Annuar said Malay food like the coconut milk-based nasi lemak, rendang, gulai and lontong are definitely out of bounds for those with high blood cholesterol and sugar level and cardiovascular problems.

"It is better for them to take capati or tosai for breakfast or go for vegetarian meals or high fibre food. Banana leaf shops are one of their avenues as they can get more than one vegetable dishes for a meal".

CULTURE

Dr Hashimah Mansur, 48, a lecturer in arts and culture at a local tertiary education institution disagrees with the notion that eating using banana leaves is an imported culture.

"Right from the olden days, during the world war as well as the pre and post-independence years, villagers used to have their meals on "upeh" (palm sheafs) and banana leaf or had their food wrapped in these materials for them to eat while working at the paddy fields and estates or while travelling.

"Only the rich eat using plates then. Hence, it is already a Malay culture," she said.

HALAL STATUS

What about the halal status of these shops and the food they offered?

As for people like Abdul Rashid, Hasbullah and many others, unfortunately the thought had never crossed their mind.

"As I noticed that many Malays are patronising such shops, so I take it for granted that the food is halal," said Hasbullah.

Hasbullah said he had ignored to ask the restaurant operator whether the food at the eatery is halal.

Dr Hashimah, who is also a consumer activist, said this is a complicated issue.

"Even many mamak restaurants do not have halal certificate issued by the Malaysian Islamic Advancement Department (Jakim), what more these Indian banana leaf outlets?," she said.

Early this year, a Malay daily highlighted Jakim's statement that many mamak shops had yet to obtain verification that the food they are serving is halal.

Jakim was reported to say that the mamak shops had failed to meet certain requirements including that each shop should have at least two cooks who are Muslims.

"If the Muslim patrons really go by the rule, they should not be patronising food outlets that they have doubts on the halal status".

Dr Hashimah said many of these eateries are trying to get round the issue by displaying Jakim-issued certificates which verify that the chicken they use for cooking is slaughtered according to Muslim procedures.

"This is actually a hoodwink, a way to deceive the Muslim public.

"The certificate is genuine but it is only for the chicken. What about the food preparation, ingredients and other materials?

"To some of these eateries as long as there is no pork involved, then the food is okay for Muslims which is an absolute nonsense"!

However, the issue is vague at times.

"This issue covers a wide aspect. What about the eateries offering Thai-styled menu. Do we take it for granted that food offered at such restaurants, at times operated by Thais and Indonesians, is also halal? Many of them, if not all, do not display halal certificates.

"What about the fast-food joints including that serving exquisite dishes like sushi and steaks, as we know these eateries are well patronised by Muslims?.

It is really an issue for the authorities to look into as Malaysia is progressing rapidly and moving towards becoming the world's major halal food producer.

A matter of making sure that you clean up your own yard first?

BERNAMA

In The Time of Difficulty

Narrated Ibn 'Abbas: In the time of difficulty The Prophet s.a.w used to say:

'La ilaha il-lallah Al-'Alimul-Halim.
La-ilaha il-lallah Rabul- Arsh-al-Azim,
La ilaha-il-lallah Rabus-Samawati Rab-ul-Ard; wa Rab-ul-Arsh Al-Karim.'

[Hadith No. 356 and 357, Vol. 8]

Persons Whom Allah Will Neither Speak Nor Look At Them On The Day Of Resurrections.

Abu Huraira narrated:

The Prophet s.aw said, "(There are) three (types of persons to whom) Allah will neither speak to them on the Day of Resurrections, nor look at them. (They are):

(1) A man who takes a false oath that he has been offered for a commodity a price greater than what he has actually been offered;

(2) A man who takes a false oath after the 'Asr (prayer) in order to grab the property of a Muslim through it and

(3) A man who forbids others to use the remaining superfluous water.

To such a man Allah will say on the Day of Resurrection, 'Today I withhold My Blessings from you as you withheld the superfluous part of that (water) which your hands did not create.' "

[Volume 9, Book 93, Number 538]

The Meaning of Nafs.

By Muhammad 'Afifi al-'Akiti.

In the Name of God, Most Compassionate and Merciful

All the praise is to Allah s.w.t, Who has adorned us with good stature, proportion and his bounty. We seek for His forgiveness and guidance on the right path; we also seek refuge from the evils.

Selawat and Salam upon our Prophet Muhammad, s.a.w.

Allah s.w.t says:

"As for whoever exceeded the limits and preferred the life of this world, surely his abode will be the Fire; and as for whoever feared to stand before his Lord and restrained the desires of his self, surely his abode will be the Garden." [Sura 79:39-40].

Ibn Kathir says: "The Mu'min are a people who have been prevented through the Qur'an from indulging in the pleasures of this world; it comes between them and what might destroy them. The Mu'min is like a prisoner in this world, who tries to free himself from its shackles and chains, placing his trust in nothing in it, until the day he meets his Creator. He knows full well that he is accountable for everything that he hears sees and says, and for everything that he does with his body."

[Al-Bidayah wa al-Nihayah, vol. 9 pg. 276, Cairo 1352].

There are two kinds of people, one are those whose Nafs have overcome them and led them to ruin because they yielded to them and obeyed their impulses. The other kinds are those who have overcome their Nafs and made them obey their commands.

Nafs [Anfus or Nufus] lexically means soul, the psyche, the ego, self, life, person, heart or mind. [Mu'jam, Kassis].

Although some scholars have classified the Nafs up to seven stages, there is an agreement among Ulama' that in the Qur'an, Allah s.w.t. has described at least three main types of the Nafs.

And these are in rank from the worse to better:

Nafs al-Ammara Bissu' [the Nafs that urges Evil],
Nafs al-Lawwama [the Nafs that Blames] and
Nafs al-Mutma`inna [the Nafs at Peace].

[Chapter 12 v. 53 in the Tafsir of al-Tabari: Jami' al-Bayan fi Tafsir al-Qur'an, 30 vols. Bulaq 1323 & also in Imam Baghawi's Tafsir: Lubab al-Ta'wil fi Ma'alam at-Tanzil, 8 vols. Cairo, 1308]


[1.] Nafs al-Ammara Bissu’ [The Soul which Commands].

This Nafs brings punishment itself. By its very nature it directs its owner towards every wrong action. No one can get rid of its evil without the help from Allah. As Allah refers to this Nafs in the story of the wife of al-Aziz [Zulaikha] and Prophet Yusuf s.a.w: "The [human] soul is certainly prone to evil" [12:53].

Allah also says:

"And had it not been for the grace of Allah and His Mercy on you, not one of you would ever have been pure; but Allah purifies whomever He wishes, and Allah is Hearing, Knowing." [24:21]

This Nafs resides in the world of the senses and is dominated by earthly desires [Shahwat] and passions….

Evil lies hidden in the Nafs and it is this that leads it on to do wrong. If Allah were to leave the servant alone with his self, the servant would be destroyed between its evil and the evil that it craves; but if Allah grants him success and help, then he will survive. We seek refuge in Allah the Almighty, both from the evil in ourselves and from the evil of our actions.


[2.] Nafs al-Lawwama [the Soul that Blames]

Allah refers to this Nafs:

"And I do call to witness the Nafs that blames" [75:2].

This Nafs is conscious of its own imperfections.

Hasan al-Basri said, "You always see the believer blaming himself and saying things like 'Did I want this? Why did I do that? Was this better than that?"….


[3.] Nafs al-Mutma`inna [he Soul at Peace].

Allah refers to this Nafs:

"O Self, in complete rest and satisfaction!" [89:27].

This Nafs is tranquil as it rests on the certitude of Allah.

Ibn Abbas (r) said, "It is the tranquil and believing soul".

Al-Qatadah (r) said, "It is the soul of the believer, made calm by what Allah has promised. Its owner is at rest and content with his knowledge of Allah's Names and Attributes, and with what He has said about Himself and His Messenger , and with what He has said about what awaits the soul after death: about the departure of the soul, the life in the Barzakh, and the events of the Day of Qiyamah which will follow. So much so that a believer such as this can almost see them with his own eyes. So he submits to the will of Allah and surrenders to Him contentedly, never dissatisfied or complaining, and with his faith never wavering. He does not rejoice at his gains, nor do his afflictions make him despair - for he knows that they were decreed long before they happened to him, even before he was created…."

[Al-Tabari: Jami' al-Bayan fi Tafsir al-Qur'an, vol. 13, Bulaq 1323]

Imam Baghawi says: "The Nafs al-Mutma`inna has an angel to help it, who assists and guides it. The angel casts good into the Nafs so that it desires what is good and is aware of the excellence of good actions. The angel also keeps the self away from wrong action and shows it the ugliness of bad deeds. All in all, whatever is for Allah and by him, always comes from the Soul which is at Peace.

The Nafs al-Ammara Bissu' has Shaytan as its ally. He promises it great rewards and gains, but casts falsehood into it. He invites it and entices the soul to do evil. He leads it on with hope after hope and presents falsehood to the soul in a form that it will accept and admire."

Ibn al-Qayyim also mentioned the states of Nafs: "The Nafs is a single entity, although its state may change: from the Nafs al-Ammara, to the Nafs al-Lawwama, to the Nafs al-Mutma`inna, which is the final aim of perfection….

It has been said that the Nafs al-Lawwama is the one, which cannot rest in any one state. It often changes, remembers and forgets, submits and evades, loves and hates, rejoices and become sad, accepts and rejects, obeys and rebels.

Nafs al-Lawwama is also the Nafs of the believer….It has also been mentioned that the Nafs blames itself on the Day of Qiyamah - for every one blames himself for his actions, either his bad deeds, if he was one who had many wrong actions, or for his shortcomings, if he was one who did good deeds. All of this is accurate.

[Madarij as-Salikin fi Manazili Iyyaka Na'budu WA Iyyaka Nasta'in, vol. 1 pg. 308]

Sa'id Hawwa says regarding these Nafs: "Depending upon its condition, the Nafs exist in multidimensional. When the Nafs is tranquil because of obeying Allah, and the soul opposes its desires, this soul is known as Nafs al-Mutma`inna. Regarding this, Allah has spoken about it in the Qur'an [89:27-28].

However, if the soul does not attain peace with itself, rather being exposed to desires, then such soul is known as the Nafs al-Lawwama because this soul reproaches its owner due to the owner's carelessness in fulfilling out Allah's wishes - Qur'an [75:2].

More so, if the soul submits to lusts and allows itself to be seduced by Shaytan, such a soul is known as Nafs al-Ammara Bissu'. Allah tells the story about the wife of al-Aziz [Zulaikha] in Qur'an [12:53].

[Tarbiyatun nar Ruhiyah, pg. 32, Cairo: Dar al- Salam, 1408].

There is a famous Arabic saying: "O soul...Watch out! Help me with your striving, in the darkness of the nights; so that on the Day of Qiyamah, you will win a good life on those heights."

May this be of provide a benefit to fellow readers. In addition, our prayers and "Glory to your Lord, the Lord of Honour & Power! He is better from what they ascribe to Him! Peace be upon the Messengers! Praise is to Allah, the Lord of the worlds." [37:180-182].

The 68 Blemishes of the Nafs.

To clean the nafs of the 68 blemishes listed below is the beginning of good adab, which is the greater part of Islam.

1. Ujub - to be proud of one’s spiritual state.
   
2. Riya’ - to show off
   
3. Kibr - arrogance
   
4. Hasad - envy
   
5. Bukhul - miserliness
   
6. Kin - to be vengeful
   
7. Kufr - faithlessness
   
8. Bid’at- to distort religion and tradition
   
9. Kufran-i ni’met - to deny the giver of gifts or to belittle the gifts
   
10. To be disatisfied and complain about one’s state
    
11. To cease to have hope for Allah’s Mercy
    
12. To be unsure of Allah’s punishment
    
13. To condone tyrrany and help tyrants
    
14. To speak against decent people
    
15. To keep the heart attached to this world
    
16. To keep wanting to be a leader
    
17. To expect approval and compliments
    
18. To fear criticism
    
19. Not to be able to prevent oneself from wanting
    
20. Instead of wishing to learn the truth, being an imitator
    
21. To fawn over people for personal benefit
    
22. To be happy about disasters that fall upon people, even your enemies
    
23. To be a coward
    
24. To be angry
    
25. To be a tyrant
    
26. Not to keep one’s word
    
27. To believe in bad luck
    
28. To think unjustly about people
    
29. To love one’s property
    
30. To be overly concerned with the world and the worldly
    
31. To be ambitious
    
32. To lead an irresponsible life
    
33. To mix oneself into affairs that do not concern one
    
34. To be undignified
    
35. Not to keep the time of one’s devotions due to laziness
    
36. To be shameless
    
37. To lament the loss of things
    
38. To gossip
    
39. To be stubborn
    
40. To be an egoist
    
41. To be a hypocrite
    
42. To cheat
    
43. To be brutish
    
44. To be dishonorable in relations with women
    
45. To be lustful
    
46. Not to accept one’s error and continue insisting on it
    
47. To be afraid of poverty
    
48. Not to believe in destiny or to talk about destiny
    
49. To make oneself depressed
    
50. To take pleasure in belittling others
    
51. To be indiscriminately happy
    
52. To be insincerely kind and fawning over rich people
    
53. To be disdainful of the poor
    
54. To boast and be proud of one’s past
    
55. To show off one’s physical prowess
    
56. To belittle others
    
57. To like to talk long unnecessarily
    
58. To be self centered in conversation
    
59. To forget about one’s own shortcomings and be preoccupied with the shortcomings of others
    
60. To exclude from one’s heart the fear of Allah and the shame and sadness of one’s state
    
61. In distress to make excuses and to fall back on and encourage the nafs
    
62. To decline to help in a struggle for Allah’s sake
    
63. To pretend to be friends with one’s enemy
    
64. To cheat in one’s work
    
65. To set traps for others
    
66. To identify with the world to the extent of forgetting Allah
    
67. To take pleasure in people’s suffering
    
68. Not to suffer because of one’s mistakes

These are like thorns growing in a barren field, show you the ugly attribute of the heart which surface, and become visible.

Avoid them and beautify yourselves with the opposite of every one of these faults, because the prayer which pleases Allah and which brings you closest to Him is to have beautiful add right adab.

End.

The Concept Of Worship[1B]

Worship is commonly taken to mean performing ritualistic acts such as prayers, fasting, charity, etc. This limited understanding of worship is only one part of the meaning of worship in Islam.

Worship encompasses all aspects of life. Worshipping Allah does indeed necessitate using all one’s limbs in the obedience of Allah and carrying out His orders. One can worship Allah by preventing his eyes from gazing at unlawful things and using them to look at what Allah loves, like a copy of the Quran, books of knowledge etc. He can also worship Him by preventing his ears, hands and feet from all that Allah forbids and using them in things that He enjoins and loves.

Allah says : “Say (O Mohammad); Verily my prayer, my sacrifice, my living and my dying are for Allah, the Lord of the ‘Al'alamin [mankind, jinns and all that exists]. He has no partner. And of this I have been commanded, and I am the first of the Muslims.” [Surah Al-Anam, 6:162-163].

As for the Prophet SAW love of worship has penetrated deep into his heart and the greatest manifestation of his worship is that he submitted his whole life to Allah in all his conditions. Allah says: “And who can be better in religion than one who submits his face [himself] to Allah and he is a Muhsin [a doer of good].” [Suruh An-Nisa', 4:125].

The Prophet SAW, always seeks for Allah forgiveness. The Prophet SAW said:

“By Allah! I indeed invoke Allah for forgiveness and repent to Him more than seventy times a day.” [Al-Bukhari]

The Prophet SAW used to worship Allah in the night and would keep on standing until his legs became swollen and when he SAW was asked, “O Messenger of Allah! You do this when your former and latter sins have been forgiven?” The Prophet SAW replied: “Should I not then be a grateful servant?” [Al-Bukhari & Muslim]

However, the most wonderful aspect of the Prophet’s worship is that astonishing combination of the highest level of worship and performance of his role as the head of his nation. The Prophet SAW said:

“By Allah! I am the most fearful of Allah among you, but I fast, and eat; I pray and I sleep and I marry women. Whoever differs from my way is not of me.” [Al-Bukhari]

Ibn Taimiyyah, may Allah have mercy upon him, said: “The heart cannot be good, prosper, have felicity and easiness, enjoy and have tranquillity except through the worship of its Lord alone. Even if it attains all pleasures of this world it will not get peace and tranquillity, for it has a natural spontaneous need to its Lord because He is its Lord…”

Nullifiers of worship, and reasons for rejecting it: Not fulfilling the two conditions of accepting a deed (namely, sincerely and coinciding with the way of the Prophet, s.a.w are the foremost reasons one's deed may be rejected as we have mentioned before. One of the Salaf [the righteous predecessors], may Allah have mercy upon him, said: “Indeed, Allah has bestowed His favour upon His servants and commanded them to be grateful as much as they can, for gratitude, however little it may be, is a price for the favour, however big it may be. If one is not grateful, he has exposed the favour to extinction…”

The effort exerted by the Salaf in worship, may Allah have mercy upon them … people who’s hearts were full of love for Allah in all their conditions … they then became delighted … their souls became tranquil … peace ruled over their limbs … then, thoughts of love replaced those of disobedience … the will to move nearer to Him replaced that of displeasing Him … movements of the tongue became that of obedience or contrary to disobedience.

When Naafi’, may Allah have mercy upon him, was asked about the activities of Ibn ‘Umar, may Allah be pleased with him, at home, he replied: “He used to perform ablution for every prayer and recite Quran in between them [i.e. in between ablution and prayer.]”

Al-Hasan Al-Basri, may Allah have mercy upon him, said – while describing efforts of Salaf in worship, “I have met people and I have accompanied groups. They [ the people I have met and accompanied) did not use to rejoice at whatever came their way of the beauties of this world; nor did they use to get sad over whatever departed from them of this world. Rather, the world was less significant to them than the soil over which they walked. They would act by the book of their Lord and the Sunnah of the Prophet SAW. During the night they stood up in prayer, prostrated their faces and wept out of fear of Allah.”

Whenever Ibn ‘Umar, may Allah be pleased with him, missed a congregational prayer, he would atone for that by a day of fasting, a night vigil (in prayer) and manumission of a slave.

The wife of ‘Umar ibn Abdul-‘Aziz, may Allah have mercy upon her, said: “I have never seen anyone who prayed fasted and feared Allah more than him [ her husband]. He would pray ‘Isya' prayer and then sit mentioning Allah until he was overcome by slumber. He would remember some of the issues of the Last Day while he was on his bed, tremble like a sparrow, and then sit down weeping. I would then cover him with a sheet.”

Wakee’, may Allah have mercy upon him, said: “Al-A’mash, may Allah have mercy upon him, never missed the opening Takbir [congregational prayer] for almost seventy years and I visited him for more than six years, and I have never seen him performing a missed Raka’ah.”

Sulaiman Ibn Hamzah, may Allah have mercy upon him, also said: “I have never prayed an obligatory prayer alone except twice and even then I felt as if I had not prayed it at all.” It should be noted that he was almost ninety years old when he died.

Through worship, a believer’s soul becomes tranquil, that tranquillity energises it and tells it, “O soul! Be happy, for the home is near and reunion is imminent”. Therefore, do not terminate your journey and thus be denied reaching the home of the loved ones.

®srikandeh

A Call From on High.

A commentary by Sayyid Qutb

In the Name of God, the Merciful, the Beneficent

When Moses had fulfilled his term, and was traveling with his family, he perceived a fire on the slope of Mount Sinai. So he said to his family: “Wait here, for I perceive a fire. Perhaps I may bring you from there some information or a burning brand from the fire so that you may warm yourselves.”

However, when he came close to it, he was addressed from the right-side bank of the valley, out of the tree on the blessed site: “Moses! Truly, I am God, the Lord of all the worlds.”

“Throw down your staff!” But when he saw it moving, as if it were a serpent, he turned and fled, with no thought of turning back. (God said): “Moses! Draw near and have no fear! You are certainly secure.”

“Now place your hand inside your garment, and it will come out (shining) white without blemish. Then draw your arm close to your side to allay your fear. These, then, are two proofs from your Lord to Pharaoh and his nobles. They are indeed wicked people.

He said: “My Lord! I have killed one of them and I fear that they will kill me. And my brother, Aaron, is better in speech than I am. So send him with me as a helper, so that he would confirm what I say, for I fear that they will accuse me of lying.”

(The Story, Al-Qasas: 28: 29-34)

“When Moses had fulfilled his term, and was traveling with his family, he perceived a fire on the slope of Mount Sinai. So he said to his family: Wait here, for I perceive a fire. Perhaps I may bring you from there some information, or a burning brand from the fire so that you may warm yourselves.” (Verse 29)

What might have occurred to Moses to take him back to Egypt when the term of his contract with the old man was over? He had left Egypt in fear, expecting danger as a result of his killing of a man there. What caused him to forget such danger when it was Pharaoh and his chiefs that were plotting to get rid of him? It is the hand that guided his footsteps throughout his life. It might have guided him this time through the natural feeling of nostalgia to one’s home and people. It might have reduced his sense of danger to a minimum, so that he would take up the mission for which he was created and prepared.

Anyway, we see Moses on his way back, with his family, in the dark night, having lost his way. It is a cold night, which makes him pleased with the sight of fire from a distance. He aims there to get some information or a brand of fire. This is the first scene in this episode.

The second scene tells us of the great surprise prepared for Moses: “But when he came close to it, he was addressed from the right-side bank of the valley, out of the tree on the blessed site.” (Verse 30)

We see him aiming toward the fire he had perceived, and here he is on the right-side bank of the valley, and the site is blessed from this moment. Now the whole universe echoes the sublime address Moses receives “out of the tree”, which might have been the only tree there.

Moses receives the direct call: “Moses! Truly, I am God, the Lord of all the worlds.” (Verse 30)

He received it alone in that solitary valley, in the depth of the night, but the whole universe responded, with the heavens and the earth echoing it in all corners. We do not know how, or with which faculty of perception, or through which sense, he received it, but he certainly received it with his whole being, as it filled the entire universe around him. He was able to receive it because he was reared under God’s watchful eye until he was ready for this moment. The universe recorded this sublime address, and the site where it took place became blessed as God in all His majesty revealed His presence there. The valley became distinguished by this great event, and Moses stood there in the noblest position a human being ever stood.

The sublime address continued to give God’s instructions to His servant: “Throw down your staff!” (Verse 31)

Moses complied with the order and threw down his staff, but what happened then? It was no longer his staff that was with him for a very long time. It is now a serpent moving very quickly like a young serpent, but in fact it was big like a snake: “But when he saw it moving, as if it were a serpent, he turned and fled, with no thought of turning back.” (Verse 31)

He was much unprepared for this sudden surprise. With his spontaneous nature, he was completely taken aback, turned and set to flight. He did not even think of going back to find out what happened to his staff, or see this preternatural happening. Such is the natural reaction of spontaneous people.

He then listened to his Lord’s address: “Draw near and have no fear! You are certainly secure.” (Verse 31)

Therefore, Moses was experiencing fear and security in quick succession throughout his life. The succession provides the basic element in his life’s atmosphere. In fact, this continuous interaction is indeed deliberately instilled in him so as to counterbalance the Israelite inactivity and habitual acceptance of their humble position. His spontaneity is part of what God has granted him in order to fulfill his role.

He is told to come near and to have no fear. Needless to say, a person whose every step is shown to him by God who is looking after him will always be safe and secure.

“Now place your hand inside your garment, and it will come out (shining) white without blemish.” (Verse 32)

Again, Moses did as he was instructed; putting his hand inside his garment’s top opening, and it gave him the second shock within a minute. It came out shining white, but it was clearly healthy. Its original color was rather dark. Its change of color symbolized the clear truth supported by undeniable, irrefutable evidence.

Again, Moses’ spontaneous personality caught up with him, and he was trembling, struck with awe. However, God’s care was soon forthcoming, giving him another instruction to calm him down: “Then draw your arm close to your side to allay your fear.” (Verse 32)

His hand is described here as a wing which he draws over himself like a bird, giving himself reassurance which is described here most vividly.

So Moses has been given something, and seen some clear signs that gave him fear at first before he was reassured. Now it is time to know what lies ahead of him. He is given the assignment for the fulfillment of which he was being prepared ever since he was a little child: “These, then, are two proofs from your Lord to Pharaoh and his nobles. They are indeed wicked people.” (Verse 32)

He is given a message to deliver to Pharaoh and his lieutenants, in fulfillment of the promise his mother was given when he was still a newborn baby: “We shall restore him to you, and shall make him one of Our messengers.” (Verse 7) Despite the passage of many years, the promise remained true, given by God who always says the truth.

Moses remembers now that he had killed one of Pharaoh’s people and had to flee their land when they plotted to kill him. As he was in the presence of his Lord who has honored him beyond his wildest expectations, bringing him to meet Him, giving him clear signs and bestowing on him His care in abundance, he felt the need to take precautions so that his message should not be brought to an abrupt end if he were to be killed: “He said: ‘My Lord! I have killed one of them and I fear that they will kill me.’” (Verse 33)

He does not say this by way of apology, or to find a way out of his commission. He only wanted to ensure that the message of the truth would continue to be advocated should his fears come to be true. This reflects a keen desire to fulfill his task - a desire that is in line with Moses’ character as a man of strength, worthy of trust. He elaborates: “And my brother, Aaron, is more eloquent than I am. So send him with me as a helper, so that he would confirm what I say, for I fear that they will accuse me of lying.” (Verse 34)

Aaron is more eloquent and better able to defend the message. He can provide much needed support, and can succeed Moses in case he is killed.

End.

Whom Must We Worship?[1A]

The submission of man to His Creator is the essence of Islam. The name "Islam" is chosen by God (Allah) and not by man. It is the same unifying Message revealed to all the Prophets and Messengers by Allah and which they spread amongst their respective nations. In its Final form, it was revealed to Muhammad (Peace & Mercy of Allah be upon him) as a complete Message to whole mankind.

The Lord, Allah, is the True and Only Creator that deserves to be worshipped. No worship is worthy of being given to a stone, statue, a cross, a triangle, Krishna, Guru, Buddha, Mahatma, Sun, Moon (not to that from Korea too!), Light, Fire, rivers, cows, Rama, Temples, Saints, Priests, Monks, etc.!!! All are created beings or things.

Allah is the Name of the One True God. His Name is not chosen by man and does not have a number or gender. It is known that Allah is the Name of God in Aramaic, the language of our beloved Prophet Jesus and a sister language of Arabic. The Name "Allah" has been used by all previous Prophets starting with Adam and by the last and final Prophet, Muhammad (Peace be upon them all).

The Innate Nature in man recognizes what is good and bad, what is true and false. It recognizes that the Attributes of Allah must be True, Unique, and All Perfect. It does not feel comfortable towards any kind of degradation of His Attributes. Many who became "discontent with God" did so because of the practices of the Church in medieval Europe and because of the claims of "god dwelling in a son" and the concept of the "original sin".

However, they "escaped" into worshipping a new theory called "mother nature" as well as the "material" World. With the advancement of materialistic technology others from different religions adopted the concept of "forgetting about God" and "let us live this life and enjoy it!” not realizing that they have chosen the worship of the "original god" of Rome: Desire! As a result, the "enjoyment" is turning to "suffering" from AIDS.

Now we can see that all of this materialistic and secular progress produced a spiritual vacuum that led to complex social, economical, political, and psychological problems. Many of those who "fled" their "religions" are in search again. Some try to "escape" the complexity of their daily lives via various means.

Those who had the chance to examine the Qur'an and Islam, proceed with a complete way of life that relates man to establish a purpose for his presence on earth. This is well recognized in the Attributes of Allah and what does He require from man. He does not want man to be enslaved to any false deity: nature, drugs, lust, money, other man, desire, or sex. He provides man with the proofs that He is the One who can redeem so that man can free himself from the slavery to any form of creation and to turn to his Creator Alone.

This Creator Has Perfect Attributes. He is the First; nothing is before Him, the Ever Living. To Him is the Final Return where everyone will be dealt with in the Most Perfect and Just way. He does not beget nor is He begotten.

Those who attribute Divinity to Jesus forget or ignore the fact that Jesus was in a mother's womb. He needed nutrition; he was born and grew up to be a man. He was trusted with the Gospel as a Message to the Children of Israel: "For there is One God and one mediator (i.e. a messenger) between God and men (the Children of Israel), the man Christ Jesus) (I Timothy 2:5). A man-messenger calling his nation not to worship him: "But in vain they do worship me!" (Mathew 15:9). A man who needs to eat, walk, sleep, rest, etc... cannot have Divine Attributes because he is in need and God (Allah) is Self-Sufficient.

As far as Buddhism, Hinduism, Zoroastrianism, Marxism, and Capitalism, there is the devotion of worshipping created being/things in one form or another. Jews had attributed a "Nationalistic" belonging to Allah. They labeled Him "The Tribal God" for the Children of Israel. Men and women following these "religions" were born with the natural inclination of submission to their Creator, Allah. Their parents had driven them into their respective traditions.

However, once people are exposed to the Signs of Allah around them, or in the Qur'an or to someone who triggers their Fitra (natural inclination to worship Allah Alone), the reverting process begins and that is why we see a universal spreading of Islam.

In the West and despite the many distortions of Islam in the Media, many admit that Islam may be the fastest growing Faith. No sense of fairness can be achieved without a genuine attempt to know the Word of Allah in the Qur'an and not on the 30-min-Evening News. This is the challenge for those who seek the Truth.

Man is created for a purpose: to live a life in accordance with Allah's way. Why Not? Do we possess the air we breathe? Did we create others or ourselves? Or were we ourselves the Creators? We are limited and weak. So is our right to ignore our Creator where we all need Him?

Islam is the submission in worship to Allah Alone and it is the essence of all the Messages sent to all nations before us. Allah is All-Just and All-Wise. He does not intend confusion for His Creation. The religion accepted to Him is the one chosen by Him. Its essence must be One, because He is One. It is free from geographical, racist, and status oriented concepts. It is perfect and it is the complete way of life.

Allah in His Only Religion chooses all these qualities: Islam. Its details are in the Qur'an, read it and come with an open heart because none can expose better than the Word of Allah. The Qur'an was revealed to Prophet Muhammad. He did not author it. He was unlettered.

Islamic Concept Belief in God.

Who is Allah? 

 

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of al-‘ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.

It is a known fact that every language has one or more terms that are used in reference to God and sometimes to lesser deities. This is not the case with Allah. Allah is the personal name of the One true God. Nothing else can be called Allah. The term has no plural or gender. This shows its uniqueness when compared with the word god who can be made plural, gods, or feminine, goddess. It is interesting to notice that Allah is the personal name of God in Aramaic, the language of Jesus [Isa ‘alaihis salam] and a sister language of Arabic.

He is God the One God

The One true God is a reflection of the unique concept that Islam associates with God. To a Muslim, Allah is the Almighty, Creator and Sustainer of the universe, Who is similar to nothing and nothing is comparable to Him. The Prophet Muhammad (Sallallāhu `alayhi wa sallam) was asked by his contemporaries about Allah; the answer came directly from God Himself in the form of a short chapter of the Quran, which is considered the essence of the unity or the motto of monotheism. The Surah Al-Ikhlas, 112 which reads:

"In the name of God, the Merciful, the Compassionate.

Say (O Muhammad) He is God the One God, the Everlasting Refuge, who has not begotten, nor has been begotten, and equal to Him is not anyone."

Some non-Muslims allege that God in Islam is a stern and cruel God who demands to be obeyed fully. He is not loving and kind. Nothing can be farther from truth than this allegation. It is enough to know that, with the exception of one, each of the 114 chapters of the Quran begins with the verse: "In the name of God, the Merciful, and the Compassionate." In one of the sayings of Prophet Muhammad (Sallallāhu `alayhi wa sallam) we are told that "God is more loving and kinder than a mother to her dear child."

But God is also Just. Hence evildoers and sinners must have their share of punishment and the virtuous, His bounties and favors. Actually God's attribute of Mercy has full manifestation in His attribute of Justice. People suffering throughout their lives for His sake and people oppressing and exploiting other people all their lives should not receive similar treatment from their Lord. Expecting similar treatment for them will amount to negating the very belief in the accountability of man in the Hereafter and thereby negating all the incentives for a moral and virtuous life in this world. The following Quranic verses are very clear and straightforward in this respect:

"Verily, for the Righteous are gardens of Delight, in the Presence of their Lord. Shall We then treat the people of Faith like the people of Sin? What is the matter with you? How judge you?" [Al-Qalam, 68:34-36]

Islam rejects characterizing God in any human form or depicting Him as favoring certain individuals or nations on the basis of wealth, power or race. He created the human beings as equals. They may distinguish themselves and get His favor through virtue and piety only.

The concept that God rested in the seventh day of creation, that God wrestled with one of His soldiers, that God is an envious plotter against mankind, or that God is incarnate in any human being are considered blasphemy from the Islamic point of view.

The unique usage of Allah as a personal name of God is a reflection of Islam's emphasis on the purity of the belief in God which is the essence of the message of all God's messengers. Because of this, Islam considers associating any deity or personality with God as a deadly sin which God will never forgive, despite the fact He may forgive all other sins.

What is meant above applies ONLY to those people who die in a state wherein they are associating others with God. The repentance of those who yet live is acceptable to God if He wills.

The Creator must be of a different nature from the things created because if he is of the same nature as they are, he will be temporal and will therefore need a maker. It follows that nothing is like Him. If the maker is not temporal, then he must be eternal. But if he is eternal, he cannot be caused, and if nothing outside him causes him to continue to exist, which means that he must be self-sufficient. And if the does not depend on anything for the continuance of his own existence, then this existence can have no end. The Creator is therefore eternal and everlasting: "He is the First and the Last."

 

He is Self-Sufficient or Self-Subsistent or, to use a Quranic term, Al-Qayyum. The Creator does not create only in the sense of bringing things into being, He also preserves them and takes them out of existence and is the ultimate cause of whatever happens to them.

"God is the Creator of everything. He is the guardian over everything. Unto Him belong the keys of the heavens and the earth." [Az-Zumār, 39:62, 63]

"No creature is there crawling on the earth, but its provision rests on God. He knows its lodging place and it repository." [Hud, 11:6]

God's Attributes

If the Creator is Eternal and Everlasting, then His attributes must also be eternal and everlasting. He should not lose any of His attributes nor acquire new ones. If this is so, then His attributes are absolute. Can there be more than one Creator with such absolute attributes? Can there be for example, two absolutely powerful Creators? A moment's thought shows that this is not feasible.

The Quran summarizes this argument in the following verses:

"God has not taken to Himself any son, nor is there any god with Him: For then each god would have taken of that which he created and some of them would have risen up over others." [Al-Mu’minūn, 23:91]

And Why, were there gods in earth and heaven other than God, they (heaven and earth) would surely go to ruin." [Al-Anbiyā’, 21:22]

The Oneness of God

The Quran reminds us of the falsity of all alleged gods. To the worshippers of man-made objects, it asks:

"Do you worship what you have carved yourself?" [As-Safaat, 37:95]

"Or have you taken unto you others beside Him to be your protectors, even such as have no power either for good or for harm to themselves?" [Ar-Ra’ad, 13:16]

To the worshippers of heavenly bodies it cites the story of Abraham (‘alaihissalam):

"When night outspread over him he saw a star and said, 'This is my Lord.' But when it set he said, 'I love not the setters.' When he saw the moon rising, he said, 'This is my Lord.' But when it set he said, 'If my Lord does not guide me I shall surely be of the people gone astray.' When he saw the sun rising, he said, 'This is my Lord; this is greater.' But when it set he said, 'O my people, surely I quit that which you associate, I have turned my face to Him Who originated the heavens and the earth; a man of pure faith, I am not of the idolaters.'" [Al-An’aam, 6:76-79]

Say (O Muhammad) He is God the One God, the Everlasting Refuge, who has not begotten, nor has been begotten, and equal to Him is not anyone."[ Surah Al-Ikhlas, 112]

The Believer's Attitude

In order to be a Muslim, i.e., to surrender oneself to God, it is necessary to believe in the oneness of God, in the sense of His being the only Creator, Preserver, Nourisher, etc. But this belief - later on called "Tawhid Ar-Rabbubiyyah" - is not enough. Many of the idolaters knew and believed that only the Supreme God could do all this, but that was not enough to make them Muslims. To Tawhid Ar-Rububiyyah one must add Tawhid Al'uluhiyyah, i.e., one acknowledges the fact that is God alone Who deserves to be worshipped, and thus abstains from worshipping any other thing or being.

Having achieved this knowledge of the one true God, man should constantly have faith in Him, and should allow nothing to induce him to deny truth.

When faith enters a person's heart, it causes certain mental states which result in certain actions. Taken together these mental states and actions are the proof for the true faith. The Prophet (Sallallāhu `alayhi wa sallam) said, "Faith is that which resides firmly in the heart and which is proved by deeds." Foremost among those mental states is the feeling of gratitude towards God which could be said to be the essence of 'Ibadah' [worship].

The feeling of gratitude is so important that a non-believer is called 'kafir' which means 'one who denies a truth' and also 'one who is ungrateful.'

A believer loves, and is grateful to God for the bounties He bestowed upon him, but being aware of the fact that his good deeds, whether mental or physical, are far from being commensurate with Divine favors, he is always anxious lest God should punish him, here or in the Hereafter. He, therefore, fears Him, surrenders himself to Him and serves Him with great humility. One cannot be in such a mental state without being almost all the time mindful of God. Remembering God is thus the life force of faith, without which it fades and withers away.

The Quran tries to promote this feeling of gratitude by repeating the attributes of God very frequently. We find most of these attributes mentioned together in the following verses of the Quran:

"He is God; there is no god but He, He is the Knower of the unseen and the visible; He is the All-Merciful, the All-Compassionate. He is God, there is no God but He. He is the King, the All-Holy, the All-Peace, the Guardian of Faith, the All-Preserver, the All-Mighty, the All-Compeller, the All-Sublime. Glory be to God, above that they associate! He is God the Creator, the Maker, the Shaper. To Him belongs the Names Most Beautiful. All that is in the heavens and the earth magnifies Him; He is the All-Mighty, the All-Wise." [Al-Hashr, 59:22-24]

"There is no god but Him, the Living, the Everlasting. Slumber seizes Him not, neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them and what is after them, and they comprehend not anything of His knowledge save such as He wills. His throne comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-High, the All-Glorious." [Al-Baqarah, 2:255]

"People of the Book, go not beyond the bounds in your religion, and say not as to God but the truth. The Messiah, Jesus son of Mary, was only the Messenger of God, and His Word that He committed to Mary, and a Spirit from Him. So believe in God and His Messengers, and say not, 'Three.' Refrain; better is it for you. God is only one God. Glory be to Him - [He is] above having a son." [An-Nisā’, 4:171]

And Allāh Almighty Knows best.

[Via The Institute of Islamic Information and Education. Reprinted from WAMY and MSA]

A Marriage Proposal for Moses.

A commentary by Sayyid Qutb


In the Name of God, the Merciful, the Beneficent

One of the two women then came back to him, walking shyly, and said: “My father invites you, so that he might duly reward you for having watered our flock for us.” And when (Moses) went to him and told him his story, he said: “Have no fear. You are now safe from those wrongdoing folk.”

Said one of the two women: “My father! Hire him; for the best person that you could hire is one who is strong and worthy of trust.”

(The father) said: “I will give you one of these two daughters of mine in marriage on the understanding that you will remain eight years in my service. If you should complete ten years, it will be of your own choice. I do not wish to impose any hardship on you. You will find me, if God so wills, an upright man.”

Answered (Moses): “This is agreed between me and you. Whichever of the two terms I fulfill, I trust I shall not be wronged. God is the witness to all we say.”

(The Story, Al-Qasas: 28: 25-28)

Having arrived in Madyan after his long flight, Moses helped two women, watering their sheep for them, as they could not do it themselves as long as other shepherds scrambled for water. When he completed this task for them and they drove away, he sat down to rest. However, one of them came back to deliver her father’s invitation to him, which he accepted. When he told his story to the man, the other assured him that he was now safe and secure.

We then hear a feminine voice that reflects honesty and propriety: “Said one of the two women: My father! Hire him; for the best person that you could hire is one who is strong and worthy of trust.” (Verse 26)

Both she and her sister have been enduring the hard tasks of tending sheep, fending for themselves in the midst of men, being unavoidably in physical contact with them as happens when a woman does a man’s job. Both of them are not happy with all this. She prefers to be at home, a housewife who does not have to compete with strangers at grazing and watering places. A virtuous woman with a pure heart is ill at ease when she has to go through that. Here she sees a young man, a stranger in the town, but at the same time, he is strong and trustworthy. She has seen how the other shepherds held him in awe, opening the way for him when he watered her sheep. However, he is in a weak position because he is a stranger. She also recognized him as worthy of trust when she noticed his sense of propriety as she delivered her father’s invitation to him. Hence, she advises her father to hire him so that he would spare her and her sister the trouble of doing a shepherd’s work. She commends him for his ability to do the work and his honesty and integrity. As she gives this advice, she speaks clearly, without hesitation, fearing no misunderstanding or unworthy suggestions.

We need not bother with what commentators exaggerate about Moses’ physical strength. They mention, for example, that he single-handedly lifted the stone covering the well, which needed 20 or 40 men to lift. In fact, the well was not covered, but the shepherds were watering their flocks, and Moses either moved them away while he watered for the two women, or joined them as they watered their own cattle.

Nor do we need to bother with reports speaking about his integrity suggesting that he said to the woman to walk behind him and direct him how he should go. Thus, he would not see her walking in front of him. Other reports suggest that he said this after the wind lifted her skirts and exposed her legs. All this is unnecessary, trying to remove suspicion that does not exist. Both Moses and the girl were naturally prudish, and this reflects in their normal behavior, without any affectation.

The old man acted on his daughter’s advice. He probably sensed a mutual liking between his daughter and Moses that could be the basis for a happy family. It is natural that a young woman with a healthy, uncorrupted nature should be inclined toward a man in whom she discerns strength and honesty. Hence, the old man combined the two purposes, suggesting to Moses to marry his daughter in return for staying with him, looking after his sheep, for eight years. Should Moses increase the period to ten years, this would be an added favor, not a commitment to which he would be held:

(The father) said: “I will give you one of these two daughters of mine in marriage on the understanding that you will remain eight years in my service. If you should complete ten years, it will be of your own choice. I do not wish to impose any hardship on you. You will find me, if God so wills, an upright man.” (Verse 27)

Frankly and simply the old man offered one of his daughters, without naming her, as a wife for Moses, but he might have felt that the girl was known to him as they seemed inclined to each other. He made the offer without any thought of embarrassment, for the offer was one of marriage. There is nothing to be embarrassed about when the aim is to build a home and establish a family. It is only when people move away from sound, natural values, to observe unhealthy traditions, that they are unnecessarily restricted. Thus, we see that no parent or guardian can approach a man of sound faith and integrity to propose that he should marry his daughter, sister or other relative. Such traditions make it imperative that the man or his parents should make the proposal, as it is improper that the woman’s side should make a proposal. The irony is that under such deviant traditions and in such social environment, young men and women meet, talk and play together without any intention to be engaged to be married. Once the idea of marriage is entertained, affected shyness is observed and other barriers are erected to prevent any simple, frank and honest discussion.

During the Prophet’s lifetime, fathers used to offer their daughters to men in marriage. Indeed, women offered themselves to the Prophet or to whomever he wished them to marry. This was done in all honesty and propriety, without any embarrassment to anyone. (Umar offered his daughter in marriage to Abu Bakr first but he did not answer, then he offered her to Uthman but he regretfully declined. Then Umar told the Prophet who comforted him saying that God may give her a better husband than both. The Prophet then married her. A woman also offered herself to the Prophet but he expressed his regret. She then placed herself under his care to marry her to whomever he thought suitable. He married her to a man who had nothing other than the fact that he learned two surahs, and he undertook to teach them to her. She received this dowry.

With such open and simple approach, Islamic society used to build its homes. Nothing needed to be done under cover, or with affected or devious means. This is exactly what the old man who made such a proposal to Moses, promising not to impose any hardship on him or ask him what was beyond his means, did. He hoped that, with God’s grace, Moses would find him to be an upright man. This is most appropriate when one talks about oneself. He neither boasts of his virtues nor emphatically states that he is a good person. He only hopes to be so, leaving the matter to God.

Moses accepted the offer, and the contract was made, clear and precise, calling God as a witness: “Answered (Moses): This is agreed between me and you. Whichever of the two terms I fulfill, I trust I shall not be wronged. God is the witness to all we say.” (Verse 28)

Contractual agreements must be made in all clarity, leaving no room for ambiguity. Neither party should allow shyness or embarrassment to interfere with such clarity. Thus, Moses approves the offer and accepts the conditions outlined by the old man. He then repeats the main condition to ensure that there would be no misunderstanding: “Whichever of the two terms I fulfill, I trust I shall not be wronged.” (Verse 28) Whether I stay eight or ten years I shall not be wronged about the working conditions, or with being forced to stay ten years. Any stay beyond eight years is a matter left to my choice. “God is the witness to all we say.” (Verse 28) He is the witness who ensures justice between the two parties of any contract.

Moses put this so clearly because he was a straight and frank person who wanted the agreement to be absolutely clear and precise. Yet he intended to stay the longer term, as he actually did. The Prophet Muhammad (peace be upon him) has mentioned that Moses “spent the longer and better of the two terms.” (Related by Al-Bukhari).

Thus, Moses found a place of security in his father-in-law’s home, having no fear of the Pharaoh and his designs. This was certainly for a definite purpose God wanted to accomplish. We will let this episode pass, as the surah does not mention anything further about it.

End.

Moral System of Islam.

In the Name of Allah, the Most Compassionate, the Most Merciful

Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. To achieve these rights Islam provides not only legal safeguards but also a very effective moral system. Thus whatever leads to the welfare of the individual or the society is morally good in Islam and whatever is injurious is morally bad. Islam attaches so much importance to the love of God and love of man that it warns against too much of formalism. We read in the Quran:

"It is not righteousness that you turn your faces towards East or West; but it is righteousness to believe in God and the Last Day and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans for the needy, for the wayfarer, for those who ask; and for the freeing of captives; to be steadfast in prayers, and practice regular charity; to fulfill the contracts which you made; and to be firm and patient in pain (or suffering) and adversity and throughout all periods of panic. Such are the people of truth, the God-conscious." (2:177)

We are given a beautiful description of the righteous and God-conscious man in these verses. He should obey salutary regulations, but he should fix his gaze on the love of God and the love of his fellow men.

We are given four heads:

1. Our faith should be true and sincere,
2. We must be prepared to show it in deeds of charity to our fellow-men,
3. We must be good citizens, supporting social organizations, and
4’ Our own individual soul must be firm and unshaken in all circumstances.

This is the standard by which a particular mode of conduct is judged and classified as good or bad. This standard of judgment provides the nucleus around which the whole moral conduct should revolve. Before laying down any moral injunctions Islam seeks to firmly implant in man's heart the conviction that his dealings are with God who sees him at all times and in all places; that he may hide himself from the whole world but not from Him; that he may deceive everyone but cannot deceive God; that he can flee from the clutches of anyone else but not from God.

Thus, by setting God's pleasure as the objective of man's life, Islam has furnished the highest possible standard of morality. This is bound to provide limitless avenues for the moral evolution of humanity. By making Divine revelations as the primary source of knowledge it gives permanence and stability to the moral standards which afford reasonable scope for genuine adjustments, adaptations and innovations, though not for perversions, wild variation, atomistic relativism or moral fluidity. It provides a sanction to morality in the love and fear of God, which will impel man to obey the moral law even without any external pressure. Through belief in God and the Day of Judgment it furnishes a force which enables a person to adopt the moral conduct with earnestness and sincerity, with all the devotion of heart and soul.

It does not, through a false sense of originality and innovation, provide any novel moral virtues nor does it seek to minimize the importance of the well-known moral norms, nor does it give exaggerated importance to some and neglect others without cause. It takes up all the commonly known moral virtues and with a sense of balance and proportion it assigns a suitable place and function to each one of them in the total scheme of life. It widens the scope of man's individual and collective life - his domestic associations, his civic conduct, and his activities in the political, economic, legal, educational, and social realms. It covers his life from home to society, from the dining-table to the battlefield and peace conferences, literally from the cradle to the grave. In short, no sphere of life is exempt from the universal and comprehensive application of the moral principles of Islam. It makes morality reign supreme and ensures that the affairs of life, instead of dominated by selfish desires and petty interests, should be regulated by norms of morality.

It stipulates for man a system of life which is based on all good and is free from all evil. It invokes the people, not only to practice virtue, but also to establish virtue and eradicate vice, to bid good and to forbid wrong. It wants that the verdict of conscience should prevail and virtue must not be subdued to play second fiddle to evil. Those who respond to this call are gathered together into a community and given the name "Muslim". And the singular object underlying the formation of this community ("Ummah") is that it should make an organized effort to establish and enforce goodness and suppress and eradicate evil.

Here we furnish some basic moral teachings of Islam for various aspects of a Muslim's life. They cover the broad spectrum of personal moral conduct of a Muslim as well as his social responsibilities.


God-Consciousness.

The Quran mentions it as the highest quality of a Muslim:

"The most honorable among you in the sight of God is the one who is most God-conscious." (49:13)

Humility, modesty, control of passions and desires, truthfulness, integrity, patience, steadfastness, and fulfilling one's promises are moral values which are emphasized again and again in the Quran. We read in the Quran:

"And God loves those who are firm and steadfast." (3:146)

"And vie with one another to attain to your Sustainer's forgiveness and to a Paradise as vast as the heavens and the earth, which awaits the God-conscious, who spend for charity in time of plenty and in time of hardship, and restrain their anger, and pardon their fellow men, for God loves those who do good." (3:133-134)

"Establish regular prayer, enjoin what is just, and forbid what is wrong; and bear patiently whatever may befall you; for this is true constancy. And do not swell your cheek (with pride) at men, nor walk in insolence on the earth, for God does not love any man proud and boastful. And be moderate in your pace and lower your voice; for the harshest of sounds, indeed, is the braying of the ass." (31:18-19)

In a way which summarizes the moral behavior of a Muslim, the Prophet (PBUH) said:

"My Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich, to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right."

Social Responsibilities.

The teachings of Islam concerning social responsibilities are based on kindness and consideration of others. Since a broad injunction to be kind is likely to be ignored in specific situations, Islam lays emphasis on specific acts of kindness and defines the responsibilities and rights of various relationships. In a widening circle of relationship, then, our first obligation is to our immediate family - parents, husband or wife and children, then to other relatives, neighbors, friends and acquaintances, orphans and widows, the needy of the community, our fellow Muslims, all our fellow human beings and animals.

Parents.

Respect and care for parents is very much stressed in the Islamic teaching and is a very important part of a Muslim's expression of faith.

"Your Sustainer has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your lifetime, do not say to them a word of contempt nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility and say: My Sustainer! Bestow on them Your mercy, even as they cherished me in childhood." (17:23-24)

Other Relatives.

"And render to the relatives their due rights, as (also) to those in need, and to the traveler; and do not squander your wealth in the manner of a spendthrift." (17:26)

Neighbors.

The Prophet (PBUH) has said:

"He is not a believer who eats his fill when his neighbor beside him is hungry"; and: "He does not believe whose neighbors are not safe from his injurious conduct."

According to the Quran and Sunnah, a Muslim has to discharge his moral responsibility not only to his parents, relatives and neighbors but to the entire mankind, animals and trees and plants. For example, hunting of birds and animals for the sake of game is not permitted. Similarly, cutting trees and plants which yield fruit is forbidden unless there is a very pressing need for it.

Thus, on the basic moral characteristics, Islam builds a higher system of morality by virtue of which mankind can realize its greatest potential. Islam purifies the soul from self-seeking egotism, tyranny, wantonness and indiscipline. It creates God-conscious men, devoted to their ideals, possessed of piety, abstinence and discipline and uncompromising with falsehood, It induces feelings of moral responsibility and fosters the capacity for self control. Islam generates kindness, generosity, mercy, sympathy, peace, goodwill, scrupulous fairness and truthfulness towards all creation in all situations. It nourishes noble qualities from which only good may be expected.

Modesty is a Part of Faith.

It was related on the authority of Abu Mas'ood Al-Badri that: "Prophet Mohammad s.a.w said: "One of the admonitions of the previous prophets which has been conveyed to people is that if you have no shame, you can do whatever you wish." [Al-Bukhari]

Explanation of the Hadith:

The saying of Prophet Muhammad s.a.w: "…If you feel no shame, you can do whatever you wish" is in the command form, and can be looked at from two angles, each conveying a distinct meaning:

(1) The first is that it is a form of threat and a challenge thrown down against those who engage in inappropriate behaviour. Such people have no shame in front of Allah and therefore, no matter what course they take, it would not make any real difference. In this case, it would be as if the Hadith is stating: "If you do not feel any shame from doing these prohibited acts, then do whatever you wish…" Modesty is the quality that prevents one from immodest behaviour, and the lack of it will only cause one to increase in distancing himself from Allah and make him indifferent to creed or deed.

(2) The second meaning pertains to doing that which is lawful. That is, if the action that one is about to do is not within the category of the unlawful, and we are not ashamed of doing the act in front of Allah or the people, then we are free to do it. However, if we are ashamed to do it, then we should not. The Hadith gives a measuring stick by which we can evaluate actions, both privately and publicly.

Thus, the first explanation relates to a lack of consciousness regarding Allah and the second is regarding the opposite, which is to be conscious of Allah and of His watching over a person and his actions.

The former explanation relates to an unbridled Nafs (base desires and lower self), whereas the latter implies observance of due constraint over it, so that it does not embark on the road to destruction.

Modesty is of two types. It is either natural or acquired. Natural modesty means that the individual has this quality by nature and does not need to exert any effort to acquire it.

Acquired modesty, on the other hand, is attained by those who possess knowledge concerning Allah, being cognizant concerning His Greatness, Proximity and His Inspection of all that they do.

Points Related to Modesty:

1. Modesty is one of the most honourable attributes and is a consistent virtue found in all the various laws sent down to each prophet and messenger.

2. It is one of the most perfect and desirable characteristics to possess and an excellent state to be in.

3. Modesty only brings good to individuals and is an indication of faith.

4. Bashfulness and shame is in direct opposition to indecency and shamelessness.

5. Modesty is an element of faith, and indecency is not related to it.

6. Modesty adorns one's nature and personality and is indicative of his being islamically cultured and refined.

7. Indecency, on the other hand, shows that one lacks virtues and is uncouth, dishonorable and uncultured.

8. We are obligated to guard ourselves against indecency and from acting indecently or uncultured, as qualified by Islam.

9. We must never misconstrue bashfulness or shyness with cowardice - Islamically they are far from synonymous.

10. Modesty, as mentioned, is a root of virtue. One of the fruits of modesty is chastity.

11. There is no modesty when it comes to teaching the laws of Islam or searching for the truth.