A Commentary by Sayyid Qutb
In the Name of God, the Merciful, the Beneficent
Those to whom We sent the Book before this believe in it, and when it is recited to them, they say: “We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him.”
These are the ones who shall be given their reward twice for having been patient in adversity, having repelled evil with good, and having spent in charity out of what We have provided for them.
And whenever they hear frivolous talk they turn away from it and say: “To us our deeds and to you yours. Peace be to you! We will have nothing to do with ignorant folk.”
Indeed, you cannot guide aright everyone whom you love. It is God who guides whom He wills. He knows best those who are guided aright.
(The Story, Al-Qasas: 28: 52-56)
We mentioned last week the views of some scholars about the identity of those people of earlier revelations who came to see the Prophet (peace be upon him) in Makkah, to check on his message. When they listened to the Qur’an, they recognized its truth and declared themselves Muslims. They realized that Islam demanded total submission to God, which is the essence of all divine religions preached by all earlier prophets. Such should have been the attitude the unbelievers in Makkah should have adapted to the truth of Islam. The surah continues its description of the attitude of the truth-seekers.
Those who have already submitted themselves to God, and who believe in the Qur’an when it is recited to them “are the ones who shall be given their reward twice for having been patient in adversity.” (Verse 54) It is their perseverance with self- surrender to God in its fullest sense, which is the meaning of Islam. It requires rising above desire and carnal pleasure, in order to follow the true path. They gain a double reward because of their perseverance in the face of real adversity. The most difficult adversity is that of contending with desire, lust and deviation. They have shown their patience in all such circumstances, as well as perseverance in the face of the unbelievers’ ridicule and hardship.
Good believers, however, do more than that for they also “repel evil with good.” This is indeed harder than perseverance in the face of physical and mental hardship. It means rising above personal pride and the desire to reply to ridicule and avenge physical injury. It also entails rising a step higher and adopting a benevolent attitude so as to answer what is foul with that which is decent. This is a height of greatness only achieved by good believers who feel that they are dealing with God, and who look for His acceptance. Hence, they forbear and persevere without losing their feeling of contentment.
“And having spent in charity out of what We have provided for them.” (Verse 54) Here the surah mentions their being charitable with money after having emphasized their kindness to others. These two types of generosity, the personal and the financial, spring from the same origin, one that makes a believer rise over personal desire so as to treasure what is higher than earthly values. Both are often mentioned together in the Qur’an.
People who are content with their faith also display another quality: Namely, bearing patiently whatever hardship comes their way as a result of their self-surrender to God: “And whenever they hear frivolous talk they turn away from it and say: ‘To us our deeds and to you yours. Peace be to you! We will have nothing to do with ignorant folk.’” (Verse 55) Frivolous, idle talk kills time without benefit or knowledge to heart or mind. It is the sort of vulgar language that leaves a bad taste in one’s mouth. It is the same whether it is addressed to someone who is present or spoken about when that person is absent.
Believing hearts do not engage in such idle talk, nor do they listen to it. They are preoccupied with the requirements of their faith, reveling in its light and purity: “And whenever they hear frivolous talk they turn away from it.” They are not provoked to reply in kind. They neither join those who are given to frivolous, idle talk nor enter into a slinging match with them. Instead, they leave malcontents alone maintaining an attitude of decency and peace: “To us our deeds and to you yours. Peace be to you.” (Verse 55) Thus, they observe the highest standard of propriety, saying a kindly prayer, but making clear that they do not wish to share in such behavior: “We will have nothing to do with ignorant folk.’” (Verse 55) We do not wish to waste our precious time, match them in their idle talk, or even listen to it.
This is a shining picture of the sort of reassurance faith gives. It shows the believer rising above frivolity, yet still retaining a kind and charitable posture. It draws a clear line to follow for whoever wishes to adopt Islamic manners. There is certainly no participation with the ignorant. There is only an attitude that overlooks their faults, and wishes them well even though they are out to offend.
The Prophet did not need to do more than recite a portion of the Qur’an in his effort to present his faith to followers of earlier revelations and they accepted it. Yet with regard to his own people, the Prophet made every endeavor to help them see the light of faith, yet God did not open their hearts to it because of what He knew of them. The Prophet could not give guidance to everyone he wished. It is certainly God who guides those whom He knows to have the right attitude and mentality making them ready to accept the faith: “Indeed, you cannot guide aright everyone whom you love. It is God who guides whom He wills. He knows best those who are guided aright.” (Verse 56)
We mentioned last week the views of some scholars about the identity of those people of earlier revelations who came to see the Prophet (peace be upon him) in Makkah, to check on his message. When they listened to the Qur’an, they recognized its truth and declared themselves Muslims. They realized that Islam demanded total submission to God, which is the essence of all divine religions preached by all earlier prophets. Such should have been the attitude the unbelievers in Makkah should have adapted to the truth of Islam. The surah continues its description of the attitude of the truth-seekers.
Those who have already submitted themselves to God, and who believe in the Qur’an when it is recited to them “are the ones who shall be given their reward twice for having been patient in adversity.” (Verse 54) It is their perseverance with self- surrender to God in its fullest sense, which is the meaning of Islam. It requires rising above desire and carnal pleasure, in order to follow the true path. They gain a double reward because of their perseverance in the face of real adversity. The most difficult adversity is that of contending with desire, lust and deviation. They have shown their patience in all such circumstances, as well as perseverance in the face of the unbelievers’ ridicule and hardship.
Good believers, however, do more than that for they also “repel evil with good.” This is indeed harder than perseverance in the face of physical and mental hardship. It means rising above personal pride and the desire to reply to ridicule and avenge physical injury. It also entails rising a step higher and adopting a benevolent attitude so as to answer what is foul with that which is decent. This is a height of greatness only achieved by good believers who feel that they are dealing with God, and who look for His acceptance. Hence, they forbear and persevere without losing their feeling of contentment.
“And having spent in charity out of what We have provided for them.” (Verse 54) Here the surah mentions their being charitable with money after having emphasized their kindness to others. These two types of generosity, the personal and the financial, spring from the same origin, one that makes a believer rise over personal desire so as to treasure what is higher than earthly values. Both are often mentioned together in the Qur’an.
People who are content with their faith also display another quality: Namely, bearing patiently whatever hardship comes their way as a result of their self-surrender to God: “And whenever they hear frivolous talk they turn away from it and say: ‘To us our deeds and to you yours. Peace be to you! We will have nothing to do with ignorant folk.’” (Verse 55) Frivolous, idle talk kills time without benefit or knowledge to heart or mind. It is the sort of vulgar language that leaves a bad taste in one’s mouth. It is the same whether it is addressed to someone who is present or spoken about when that person is absent.
Believing hearts do not engage in such idle talk, nor do they listen to it. They are preoccupied with the requirements of their faith, reveling in its light and purity: “And whenever they hear frivolous talk they turn away from it.” They are not provoked to reply in kind. They neither join those who are given to frivolous, idle talk nor enter into a slinging match with them. Instead, they leave malcontents alone maintaining an attitude of decency and peace: “To us our deeds and to you yours. Peace be to you.” (Verse 55) Thus, they observe the highest standard of propriety, saying a kindly prayer, but making clear that they do not wish to share in such behavior: “We will have nothing to do with ignorant folk.’” (Verse 55) We do not wish to waste our precious time, match them in their idle talk, or even listen to it.
This is a shining picture of the sort of reassurance faith gives. It shows the believer rising above frivolity, yet still retaining a kind and charitable posture. It draws a clear line to follow for whoever wishes to adopt Islamic manners. There is certainly no participation with the ignorant. There is only an attitude that overlooks their faults, and wishes them well even though they are out to offend.
The Prophet did not need to do more than recite a portion of the Qur’an in his effort to present his faith to followers of earlier revelations and they accepted it. Yet with regard to his own people, the Prophet made every endeavor to help them see the light of faith, yet God did not open their hearts to it because of what He knew of them. The Prophet could not give guidance to everyone he wished. It is certainly God who guides those whom He knows to have the right attitude and mentality making them ready to accept the faith: “Indeed, you cannot guide aright everyone whom you love. It is God who guides whom He wills. He knows best those who are guided aright.” (Verse 56)
No comments:
Post a Comment