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.

Surah Al – A’raf [The Heights]

Name.

This Surah the seventh of Quran’s 114.It takes its name from vv. 46-47 in which mention of A'araf occurs.

Period of Revelation.

A study of its contents clearly shows that the period of its revelation is about the same as that of AL-AN'AM, i. e., the last year of the Holy Prophet's life at Makkah, but it cannot be asserted with certainty which of these two was sent down earlier. The manner of its admonition clearly indicates that it belongs to the same period. As both have the same historical background, the reader should keep in view the preface to AL-AN'AM.

Topics of Discussion.

The principal subject of this surah is "invitation to the Divine Message sent down to Muhammad" (Allah's peace be upon him), which is couched in a warning. This is because the Messenger had spent a long time in admonishing the people of Makkah without any tangible effect on them. Nay, they had turned a deaf ear to his message and become so obdurate and antagonistic that, in accordance with the Divine Design, the Messenger was going to be commanded to leave them and turn to other people. That is why they are being admonished to accept the Message but, at the same time, they are being warned in strong terms of the consequences that followed the wrong attitude of the former people towards their Messengers. Now that the Holy Prophet was going to" migrate from Makkah the concluding portion of the address has been directed towards the people of the Book with whom he was going to come into contact. This meant that the time of migration was coming near and the "invitation" was going to be extended to mankind in general, and was not to be confined to his own people in particular as before.

During the course of the address to the Jews, the consequences of their hypocritical conduct towards Prophethood have also been pointed out clearly, for they professed to believe in Prophet Moses but in practice opposed his teachings, disobeyed him and worshiped falsehood and consequently were afflicted with ignominy and disgrace.
At the end of the Surah, some instructions have been given to the Holy Prophet and his followers for carrying out the work of the propagation of Islam with wisdom. The most important of these is that they should show patience and exercise restraint in answer to the provocations of their opponents. Above all, they have been advised that under stress of the excitement of feeling, they should not take any wrung step that might harm their cause.

Subject: Invitation to the Divine Message.

Topics and their Interconnection

In this passage, the people have been invited to follow the Message sent down to them through Muhammad (Allah's peace be upon him) and warned of the consequences of its rejection. 1 - 10

The story of Adam has been related with a view to warning his descendants against the evil devices of Satan who is ever ready to mislead them as he did in the case of Adam and Eve. 11 - 25

This passage contains some Divine instructions, and contrasts these with Satan's instructions, and depicts a graphic picture of the results and the consequences of the two. 26 - 53

As Allah (Who is the Creator of the heavens and the earth and everything in them) has sent down the Message, it should be followed, for it is like the rain He sends down to give life to the dead earth. 54 - 58

Events from the lives of some well-known Prophets -- Noah, Hud, Salih, Lot, Shu`aib, Moses (Allah's peace be upon them all) -- have been related to show the consequences of the rejection of the Message, and the addressees of Prophet Muhammad (Allah's peace be upon him) have been admonished to accept and follow the Message in order to escape perdition. 59 - 171

As the Covenant with the Israelites was mentioned at the end of the preceding passage, the whole mankind has been reminded very appropriately of the Covenant that was made at the time of the appointment of Adam as the Vicegerent of Allah so that all of his descendants should remember it and accept and follow the Message that was delivered by the Holy Prophet. 172 - 174.

The example of the one who had the knowledge of the Message but discarded it, has been cited as a warning to those who were treating the Message as false; they have been exhorted to use their faculties to recognize the Message; otherwise Hell would be there abode. 175 - 179.

In this concluding portion of the Surah, some deviations of those who do not use their faculties properly to understand the Message have been dealt with and they have been admonished, reproved and warned of the serious consequences of their antagonistic attitude towards the Message of the Holy Prophet. 180 - 198

Conclusion

Instructions have been given to the Holy Prophet and through him to his followers, about the attitude they should adopt towards those who reject the Message and deviate from it. 199 - 206

Intolerance Shows Ignorance Of Islam

By Mohamed El-Moctar El-Shinqiti


Eighty years ago, Marmaduke Pickthall, the British scholar of Islam and translator of the Quran, wrote: "It was not until the Western nations broke away from their religious law that they became more tolerant, and it was only when the Muslims fell away from their religious law that they declined in tolerance."

Tolerance was regarded as irreligious in the Christian world, but was an essential part of Islam, but it is no longer credited to Muslims.

Nowadays, the more "religious" some Muslims regard themselves to be, the less tolerant they are. The cause is a troubling intellectual decline of the Islamic civilisation.

While Muslims complain about the Western lack of understanding of Islam, this misconstruction in the interpretation of religious texts is unfortunately prevalent in the Muslim mind today.

The conversion to Christianity by Abdulrahman, the Afghan recently pardoned from his death sentence after much pressure from the West, and its repercussions illustrate this confusion.

Pertaining to the Islamic texts and principles, whether the Afghani apostate was mentally ill or not, the whole trial was nonsense.

Had there been a worldly punishment for apostasy in Islam, Muhammad would have been the first one to apply it.

Killing a person because of his intellectual choice contradicts the essence of Islamic principles of freedom of faith and worship, repeatedly emphasised in the Quran and the practice of Prophet Muhammad, may peace be upon him.

No compulsion in religion

Changing one's Islamic faith is a grave sin. It is a gross violation of the individual covenant with his God, but it does not, in any way, violate Islamic law.

The Quran repeatedly condemns those who change their Islamic faith, and warns them of a severe punishment on the Last Day.

But the Quran never prescribed a worldly penalty for apostasy. Therefore, if a Muslim wants to change his faith, so be it. Belief by definition emanates from the individual's heart. Islam is for brave believers, not fearful hypocrites.

The Quran is unequivocal that faith is a matter of personal choice and conviction; therefore no compulsory power should be used to compel people to adopt a certain belief or prevent them from changing their faith.

One of the most unfortunate phenomena in Islamic culture today is the lack of distinction between morality and legality.

The Quran says: "Let there be no compulsion in religion: truth stands out clear from falsehood" (2:256); "Say (O Muhammad): This is the truth from the Lord of you all. Then whoever wishes, let him believe, and whoever wishes, let him disbelieve" (18:29).

Moreover, Muhammad was told in the Quran that his mission was to teach and preach, not to impose or compel: "remind them, for you are only a reminder. You are not a coercer over them" (88:21-22); "You are not one to overawe them by force. So admonish with the Quran those who fear My Warning!" (50:45).

Following this Quranic guidance, Muhammad never punished people for abandoning Islam, even though some of his contemporaries renounced their faith repeatedly, as recorded in the Quranic condemnation of "those who believed, then rejected faith, then believed again, then rejected faith again, and went on increasing in unbelief …" (4:137).

This is clear evidence that Muhammad did not want to punish people on account of their spiritual and intellectual choice.

Had there been a worldly punishment for apostasy in Islam, Muhammad would have been the first one to apply it. But he knew that he had no such authority from God.

Consequently, judgment of the matters of faith should be left to God on the Day of Judgment.

Morality vs legality

One of the most unfortunate phenomena in Islamic culture today is the lack of distinction between morality and legality.

Tolerance was regarded as irreligious in the Christian world, but was an essential part of Islam, but it is no longer credited to Muslims.

Judging a specific human behaviour in terms of right and wrong is relatively straightforward and easy. But to be comprehensive and practical requires us to go a step further and determine whether that behavior should be categorised as illegal or immoral.
This distinction is very important once people or institutions decide to react to something that they believe to be wrong. An action can be legal but immoral, or vice-versa.

In Sharia (Islamic teachings) there is a clear distinction between morality and legality: nearlly all Islamic teachings fall under the category of morality.

It is the responsibility of the individual believer to adhere to this morality in his personal life - a responsibility before God, not before people. No coercive means are to be used to impose Islamic morality.

This is because any coercion of this kind will have negative consequences; it will corrupt the moral conscience of the individual by transforming him from a God-conscious believer to a state-fearing hypocrite.

Islam wants the individual to be a servant of God, not a slave of the state. In Islam, all matters of faith and most of those of personal behaviours and preferences are of moral – not legal - nature.

Only about one per cent of Islamic teachings fall under the category of legality. This category is a set of laws (family laws, civil laws, penal laws, etc) that the legitimate Islamic government must impose, by exercising the authority of the state.

Only actions that harm other people or represent potential harm are a part of this category.

This includes the punishment for murdering innocent people or stealing their property.

It is generally agreed, in divine and secular laws, that the primary responsibility of governments is to protect people's lives and possessions.

Unfortunately many Muslims today, including some self-appointed "scholars", do not clearly distinguish between morality and legality, a distinction that any keen student of law understands well.

Islam wants the individual to be a servant of God, not a slave of the state.

This intellectual confusion allows some Muslim governments to intrude into personal convictions and preferences of their citizens, claiming that they are applying God's law.

By doing this, they simply cover up their illegitimacy and irresponsibility by infringing upon people's rights, and delving into issues that are not within their area of jurisdiction in Islam.

Treason vs apostasy

A question might arise: If the Quran explicitly affirms the freedom of faith, why is there all of this controversy about killing apostates? Good question.

The problem starts with the misinterpretation of a few hadiths (sayings of Prophet Muhammad) suggesting capital punishment as a penalty for apostasy.

However, what the Prophet meant by those hadiths had nothing to do with intellectual choices related to faith; rather it is the political treason and military sedition within the community, which Muhammad was concerned about as a part of his political responsibility.

The source of this confusion is that the term "apostasy" (riddah in Arabic) was used in Islamic scripture with two distinct meanings: The first was private apostasy, which is an intellectual choice and has no punishment in Islam. All that Muslims are asked to do with a person who decides to renounce his faith is to remind him of the sacred covenant with his creator (God), and to advise him to repent.

The other use of the term is related to politico-military apostasy, which includes violent rebellion against the social peace of the community and its legitimate leadership.

Any person judged guilty of this crime is punishable under Islamic law, unless he repents and surrenders himself before he is caught by the authorities. This kind of apostasy is the equivalent of what we call high treason today.

Betraying one's society, through acts of high treason and military rebellion against its peace and harmony, is punishable under all divine and secular laws. Islamic law is no exception in this regard.

There are plenty of treacherous politicians and tribal leaders in Afghanistan today who are deservedly eligible for the punishment of high treason in Islamic law.

Some of them are now among the "respected" leaders of the new Afghanistan. Abdulrahman is evidently not one of them.

Mohamed El-Moctar El-Shinqiti is a Muslim scholar from Mauritania, living in the US. [ Via Al Jazeera]

Woods Pays Tribute To Late Father

Tiger Woods has described his father Earl, who has died aged 74 of cancer, as his "greatest role model".

Earl Woods was the architect and driving force behind the world number one's incredible career.

He died on Wednesday morning after a long battle with prostate cancer, with which he was diagnosed in 1998.

"My dad was my best friend and greatest role model, and I will miss him deeply. I wouldn't be where I am today without him," Tiger Woods said.

"I'm overwhelmed when I think of all of the great things he accomplished in his life.

"He was an amazing dad, coach, mentor, soldier, husband and friend. I'm honoured to continue his legacy of sharing and caring."

Woods has recently taken time out from his career to be with his father, who looked to have beaten the disease in 2004 after six years of treatment, only for it to return.

Last month, Earl Woods was for the first time too frail to travel to the Masters, his favourite major.

Tiger, who was the reigning champion, finished tied for third.

Tiger, who was introduced to golf as a young child by Earl, has often attributed his mental toughness in tournaments to his former Green Beret father.

Earl nicknamed his son "Tiger" after a Vietnamese soldier who became a good friend when he served with the US military in Vietnam.

Earl, a former catcher with Kansas State who became the first black to play baseball in the Big Eight Conference, is also survived by three children from his first marriage.

Jack Nicklaus, who was also 30 when his father died, said he had long "admired and related to the close bond" shared by Tiger and Earl.

"My father was my best friend, my mentor and perhaps my greatest support system. Earl was all of that to Tiger," said Nicklaus, whose record of 18 major victories Tiger - who currently has 10 - is aiming to break. [ BBC]

The Virtues of Patience.

The Virtues of Patience.

Abdul Rahman Hassan.

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

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

The Meaning of Patience.

The word sabar is derived from sabara, to be patient and to persevere, and it indicates to holding back and restraining oneself. In the Syari’ah sense, it implies restraining the soul from being agitated; restraining the tongue from complaining and restraining the hands from slapping the cheeks, tearing the clothes and doing other similar actions.

Ibn al-Qayyim (d.750H) categorized sabar (patient and perseverance) into three:

1.      Sabar whilst fulfilling the orders of Allāh Almighty;

2.      Sabar whilst abandoning and keeping away from the prohibitions of Allāh; and

3.      Sabar with the Decree of Allāh Almighty with respect to afflictions and difficulties.

Guidance for the Hearts.

Allāh Almighty says: “And whosoever believes in Allāh, He guides his heart right. And Allāh has full knowledge over everything.” [Surah at-Taghabun 64:11]

"No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz), before We bring it into existence. Verily, that is easy for Allah". [Surah al-Hadid 57:22]

Ibn ‘Abbas (radiallāhu`anhu) said: “By the command of Allāh - meaning: by His Will and His Power.” Therefore, the meaning of this ayat is: No affliction occurs except by His Mashiyyah (Will), His Iradah (Desire) and His Hikmah (Wisdom).

 Allāh says: “Give glad-tidings to those who have sabr. Those who insured an affliction - say: Indeed, we belong to Allâh and to Him shall we return. They are those on who are the blessings from their Lord and His mercy. They are the ones who are guided.” [Al- Baqārah, 2:155-157]

When Allāh’s says: “And whosoever believes in Allāh, He guides his heart right.” means: “Whosoever - when afflicted knows it is by the Decree of Allāh and His Power, and thus patiently submits to it, then Allāh rewards such a person by guiding their heart aright. Hence, it would be the basis that cause of all happiness, and the foundation of excellence in this world and in the Hereafter. And Allāh promises such a person a reward for what He has taken from them.”

[Tasfîr Qur‘ānul-’Adzim [8/163]]

And Allāh’s says: “And Allāh has full knowledge over everything.” is a reminder that such a affliction is by His Knowledge which necessitates His Wisdom, which obligates sabar and being contented with His Decree. So “It is the man who - when afflicted with an affliction - knows it is from Allāh, so he is pleased with it and submits to it.”

[Ibn Hajar al-’Asqalani]

In the above narration is a proof that actions are a part of iman (faith). Sa’id ibn Jubayr [d.104H] said about: “And whosoever believes in Allāh, He guides his heart aright.” He said: “That [at the time of an affliction] a person says: Indeed, to Allāh we belong and to Him shall we return.”

In the above ayat is an explanation that having sabr is the cause for the heart’s guidance; this being the reward for the sābir (the one having patience).

Complaining Against the Decree of Allāh

The Prophet (sallallāhu 'alayhi wa sallam) said: “Two characteristics of the people are from disbelief: attack on one’s genealogy and bewailing the deceased.” [Muslim from Abu Hurairah]

These two characteristics are actions of kufur (disbelief), since these are actions of jahiliyyah (pre-Islamic ignorance), which continue to remain in people. In addition, no one will remain safe from them, except for the one to whom Allāh grants safety, and the one to whom Allāh grants knowledge and iman (faith). However - it should be known - that whosoever has within him a branch of kufur (disbelief) , then it does not cause the person to become a kafir (disbeliever) with absolute kufr; just as a person who has within him a branch of iman (faith), is not called a mu‘min (believer) with absolute iman .

Indeed, there is a difference between the word kufur having the definite article attached to it i.e. al-kufur and the word kufur without the definite article - as occurs in the hadith of the Prophet (sallallāhu 'alayhi wa sallam): “There is nothing between a servant and between al-kufr and ash-shirik, except abandoning the Prayer.” [Muslim, Abu Dawud and at-Tirmidzi]

The saying of the Prophet (sallallāhu 'alayhi wa sallam): “Attack on one’s genealogy,” means: finding faults and defects. Entering into this also is a person’s false denial of another man’s genealogy by saying: “This is not the son of such and such,” and the person knew that this denial was false. And his saying: “And bewailing the dead.” means: raising the voice in lamentation and wailing and in enumerating the virtues of the deceased. All of this is a form of complaining against the Decree of Allāh and is against having sabar - such as the saying of the one bewailing: “He was my close friend,” or “he was my aid and supporter.” So in the above hadith is a proof for the obligation of having sabr, and a proof that there is a type of kufur (disbelief) which does not cause its doer to become a kafir.

Tender Hearts and Compassionate Tears.

The Prophet (sallallāhu 'alayhi wa sallam) said: “He is not one of us who strikes the cheeks, tears the clothes and calls with the call of jahiliyyah [pre-Islamic ignorance].” [Bukhāri and Muslim]

This is one of those textual threats related in the Revelation. It is related from Sufyan ath-Thawri and Imam Ahmad that they disliked explaining the meaning of such threats, so that people would have fear of committing such actions and would remain far away from them. This narration is a proof that the actions mentioned are against complete iman (faith). Al-Hafiz Ibn Hajar [d.852H] whilst explaining the saying “Whosoever strikes the cheeks,” said:“The cheeks have been particularized since that is the most common place of striking. However, striking any other part of the face is just the same.” [Fathul-Bari of Ibn Hajar]

The saying of the Prophet (sallallāhu 'alayhi wa sallam): “Tearing the clothes,” implies: tearing open the clothes from the chest. This was the practice of the people of jahiliyyah (pre-Islamic ignorance) as an expression of grieving for the deceased. Ibn Taimiyyah [d.728H] said about: “And calls with the call of jahiliyyah.”: “It means to wail over the deceased.”

Ibn al-Qayyim said: “Included in calling with the call of jâhiliyyah is calling to tribalism, partisanship and party-spirit; being zealous and bigoted towards one’s mazhab (school of thought), party, or Shaikh; giving precedence to one over the other and calling to this; and forming alliances and enmity based upon this. All of this is from the calls of jahiliyyah.”

Abu Umamah relates the Messenger of Allāh (sallallāhu 'alayhi wa sallam) objected the woman who strikes her face, tears her clothes and wails over the deceased. [Ibn Majah and Ibn Hibbân]

Therefore, this is a proof that these matters are from the major sins. In addition, whosoever laments lightly-without being impatient with Allāh’s Decree, nor complaining against it, and says only that which is true - then such lamenting is acceptable. Just like the lamenting of Abu Bakar [Related by Ahmad, from ’Aishah] and Fatimah [Bukhāri and Ibn Majah] when the Messenger of Allāh (sallallāhu 'alayhi wa sallam) died. There is a text also from Imām Ahmad concerning this. [As az-Zarkashi mentions in Sharh Mukhtasarul-Kharqi.] However, this is not a proof for the prohibition of crying, since there occurs in an authentic narration: That when the Messenger of Allāh (sallallāhu 'alayhi wa sallam) came to know about the death of his son Ibrahim, he (sallallāhu 'alayhi wa sallam) said: “The eyes shed tears, the heart grieves, but we do not say except that which pleases our Lord. O Ibrahim! It is because of you that we are grieving.” [Bukhari and Muslim]

In the two Sahihs Usamah bin Zaid relates that the Messenger of Allāh (sallallāhu 'alayhi wa sallam) went to one of his daughters, who had with her a young child that was dying. So she raised the child and placed the child in his lap, who was gasping for air. On seeing this, tears rolled down the Prophet’s eyes. So Sa’ad said: O Messenger of Allāh! What is this? So he (sallallāhu 'alayhi wa sallam) replied: “This is mercy which Allāh puts into the hearts of His servants. And Allāh is merciful to those of His servants that show mercy to others.” [Bukhāri and Muslim.]

Trials Faced by the Believers

The Messenger of Allāh (sallallāhu 'alayhi wa sallam)said: “Whenever Allāh intends to do good to a servant, He hastens to punish him in this world. And whenever Allāh intends evil for a servant, He postpones the punishment until the Day of Judgement.” [Tirmidzi]

His saying: “Whenever Allāh intends to do good to a servant, He hastens to punish him in this world.” means: that he is punished by being inflicted with afflictions and difficulties due to the sins he has committed, due to which he is cleansed from them all and in the Hereafter, he has no sins to account for.

Ibn Taimiyyah said: “The occurrence of afflictions is actually a form of blessing, since they are expiation for sins committed and they call for a person to have sabar, or which he is duly rewarded. Likewise, they cause the person to turn to Allāh in repentance, being humble and submissive before Him, whilst at the same time turning away from hoping in any of the creation. There are besides these other great advantages.

Wiping Away the Sins.

Those afflictions, which befall a person, are actually the cause of Allāh wiping away his sins, and this is one of the greatest blessings. So the occurrence of afflictions are a source of mercy and bounty, providing such a person does not enter into that which is a cause for even greater disobedience than before. For this affliction will then become a cause of great evil to the person’s Din. Indeed, there are people when afflicted with a trial or an affliction; such as poverty, illness or starvation - causes hypocrisy to sprout in them, or causes their hearts to become diseased, or it causes them to fall into ingratitude and disbelief, or to abandon certain obligations or commit certain prohibited acts - all of which is extremely harmful to one’s Deen. So to remain safe from, and to be protected against such afflictions and trials, is better for a person, since the afflictions and trials - rather than being a source of blessings - becomes a source of great injury. However, if the person had sabr and remained obedient, then such an affliction would have been the cause of mercy and blessings from Allāh, the Mighty and Majestic which necessitates praising Him.

Therefore, whosoever is afflicted with a calamity and is provided with sabar, and then this sabar is a blessing for the person and a mercy for him, since his sins are expiated due to it. Likewise, his Lord bestows upon him praises and prayers, as Allâh says: “They are those on whom are the blessings and praises from their Lord and His mercy. They are the ones who are guided.” [Al-Baqarah 2:155-157]. Such a person is also forgiven by his Lord for his sins, and is raised to higher ranks . All of this is due to the one who has sabar.

The saying of the Prophet (sallallāhu 'alayhi wa sallam): “Whenever Allāh intends evil for a servant, He postpones the punishment until the Day of Judgement.” means: such a person’s punishment is delayed until the Hereafter, where he will receive severe punishment. Al-‘Azizi [d.1070H] said: “Such a person is not punished in this world, so that in the Hereafter he can be punished for his sins in a way that he fully deserved.” [Al-‘Azizi.]

In the above hadīth are a lesson and a reminder that one must have good expectations in Allāh and a good opinion about Him with regard to what He has decreed for a person, as Allāh, the Most High, Says: “It is possible that you hate a thing and it is good for you, and love a thing and it is evil for you. Allāh knows and you do not know.” [Al-Baqarah 2:216]

Rewards are Proportional to Afflictions.

The Prophet (sallallāhu 'alayhi wa sallam)said: “Reward is directly proportional to the affliction. If Allāh loves a people, He inflicts them with a calamity. Whoever accepts it, Allāh is pleased with them, and whoever resents it, Allāh is displeased with them.” [Tirmidzi and Ibn Mājah]

Likewise, the Prophet (sallallāhu 'alayhi wa sallam) said: “Whenever Allāh loves a people, He sends affliction upon them. So whoever is patient is one of the patient-ones, and whoever resents it, is one of the resenters.” [Ahmad]

The meaning of the first hadīth is: the greater the affliction, the greater the reward. In addition, it is said: Indeed, afflictions bring about a reward as well as expiating sins. This was the preferred saying of Ibn al-Qayyim that the one afflicted with a calamity is not only rewarded for it, but his sins are expiated as well. However, if this affliction was the cause of him doing certain righteous actions - such as having sabar, contentment with the Decree of Allāh, repenting to Allāh or asking for His forgiveness - then the person will be rewarded for such actions as well. Because of this, it is said that the meaning of the hadith is: Indeed, the reward is proportional to the affliction, providing there is sabr and expectation of reward. Similarly, in the hadith of Sa’ad: The Prophet (sallallāhu 'alayhi wa sallam) was asked: Who from mankind suffers the greatest afflictions? He (sallallāhu 'alayhi wa sallam) replied:  “The Prophets, then those most like them, then those most like them. A person is afflicted with calamities in comparisons to his Deen, so if he is firm in his Deen, then his afflictions are strong and if he is weak in his Deen, then his afflictions are lighter. A person is afflicted with calamities until he is left walking upon the face of this earth without any sins.” [Ahmad, at-Tirmidzi and Ibn Majah]

This hadith and its like are from the proofs for Tawhid. Since if a person knew that the Prophets and the awliya (the friends of Allāh) are themselves afflicted with calamities and that none can remove these afflictions from them except Allāh, then it will be known that they can bring neither benefit nor ward of harm to themselves - so how can they ward off harm for others! Thus rather than turning to the Prophets and righteous people for the removal of harm, or relief from worries and grief, one should turn directly to Allāh alone, the One who is able to accomplish this.

Attaining Tranquility.

Ar-Redha (the pleasure of Allāh) which occurs in the saying of the Prophet (sallallāhu 'alayhi wa sallam): “So whosoever is pleased, then Allāh is pleased with him.” is one of the Attributes that Allāh has described Himself with in various places in His Book, such as His saying:“Their rewards are Gardens of Adan, beneath which rivers flow, to dwell therein forever. Allāh is well pleased with them, as they are with Him.” [Al-Bayyinah 98:8]

The way of the Salaf (the Pious Predecessors) and those who follow them from Ahlus-Sunnah (the followers of the Sunnah) is to affirm those attributes which Allāh has affirmed for Himself, or which have been affirmed by His Messenger (sallallāhu 'alayhi wa sallam)’ in a way which befits His Majesty and Greatness, without tamthil (likening Allāh to any of His creation), and without ta’til (divesting Allāh of His Attributes). Therefore, when Allāh is pleased with any one, then such a person has acquired all good and excellence and is safe from all evils. Ar-Redha is: a servant is surrendering his affairs to Allāh, whilst having a good opinion about Him and expecting His reward. Such a person will then experience tranquility and joy, love of Allâh and reliance upon Him.

Ibn Mas’ud said: “Indeed Allāh from His justice and fairness, provide a delight and tranquility the fits of yaqin [certainty] and ridha [pleasure]. And He made grief, anxiety and worries the result of doubt and resentment.” [Ibn Abt Dunya and al-Bayhaqî]

The meaning of resentment being: “A dislike for something, with the absence of pleasure.” [Ibn al-Athir]

Thus, whosoever resents what Allāh has decreed, then Allāh will resent that person; and this is sufficient as a punishment from Allāh. In addition, from the above hadith, some Scholars have deduced that redha [contentment and pleasure] with the Decree of Allāh is obligatory, this being the view of Ibn ’Aqil. However, al-Qadi Abu Ya’la did not consider it to be obligatory [but rather preferable], and this was the preferred view of Ibn Taimiyyah and Ibn al-Qayyim. Ibn Taimiyyah said: “Just as there is a specific command attached to having sabar (patience), there is, however, no such command for having redhâ (contentment and pleasure). Rather, there is praise and an excellence for those who have redhâ with the Decree of Allāh.” He further said: “The narration: ‘Whosoever does not have sabar with My afflictions, nor have redha with My Decree, has taken a Lord other than Me.’

Ibn Taimiyyah also said: “Indeed, there is a station higher than [both sabar and] redha and that is to show shukur (gratitude) to Allāh for the affliction, since this is the cause of receiving excellence and bounties.”

Wallahu’alam.