Showing posts with label People of Truth. Show all posts
Showing posts with label People of Truth. Show all posts

Monday, August 2, 2010

The Ideal Personality


The Ideal Personality

al-Abdallāh

In the Name of Allāh, the Most Gracious, the Most Merciful;
All the  praise and Thanks are due to Allāh, The Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

The ideal Muslim character is distinct and balanced, he is a muttaqun, and he belongs to people of truth. A Muslim is the embodiment of the teachings of the Quran and the ‘Sunnah’. He follows the teachings of al-Quran, the Book of Allāh, and the Sunnah of the Prophet Muhammad (sallallāhu alayhi wa sallam), in all affairs, relations, and situations, starting with his relationship with his Lord, his own self, his family and the people around him.

In what follows is a brief overview of some qualities of the ideal Muslim personality.

His attitude towards Allāh

One of the most distinguish features of a Muslim is his deep faith in Allāh, The Exalted, and his conviction that whatever happens in the universe and whatever befalls him, only happens through the will and the decree of Allāh. A Muslim is closely attached to Allāh, constantly remembers Him, puts his trust in Him and is obedient towards Him.

Allāh Says:

“It is not righteousness [Birr] that ye turn your faces Towards east or West; but it is righteousness- to believe in Allāh 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 ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfill the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of fighting ( during the battles). Such are the people of truth, the Allāh-fearing (Al-Muttaqūn)”

[Surah Al-Baqarah, 2: 177]

His faith is pure and clear, uncontaminated by any strain of ignorance, superstition or illusion. His belief and worship are based on the Quran and the authentic ‘Sunnah’.

A Muslim is alert and open-minded to the magnificence of Allāh. He knows that it is Allāh who is in control of the affairs of the universe and of mankind, and He (Allah) Knows all and Witnesses every secret.

A Muslim feels in the depths of his soul that he is in constant need of the help and support of Allāh, no matter how much he may think he can do for himself. He has no choice in his life but to submit to the will of Allāh, worship Him, strive towards the Right Path and do good deeds.

This will guide him to be righteous and upright in all his deeds, both in public and in private.

A Muslim recognizes the signs of the unlimited power of Allāh in the universe, and so his faith in Allāh increases.

Allāh, The Exalted Says:

“Verily! In the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His sovereignty) for men of understanding. Such as remember Allāh, standing, sitting, and reclining, and consider the creation of the heavens and the earth, (and say): Our Lord! You created not this in vain. Glory be to You! Preserve us from the doom of Fire.”

[Al-Maidah, 3: 190-191]

His attitude towards his body, mind and soul

A Muslim pays due attention to his body’s physical, intellectual and spiritual needs.

He takes good care of his body, promoting its good health and strength. He is active, doesn’t eat in excess; but he eats enough to maintain his health and energy. He understands that a strong believer is more loved by Allah than a weak believer.

Allāh, The Exalted, Says:

“…Eat and drink; but waste not by excess, for Allāh loves not the wasters.”

[Al-‘Araf, 7: 31]

A Muslim keeps away from drugs and stimulants. He also does not forget to exercise regularly to maintain his physical fitness.

A Muslim also keeps his body and clothes very clean. He bathes frequently. The Prophet, sallallāhu alayhi wasallam, placed a great emphasis on cleanliness and bathing. Cleanliness makes the Muslim more likeable to people. He also takes care of his mouth and teeth.

It is no surprise that the Muslim is concerned with his clothing and appearance. A Muslim does all of this in accordance with the Islamic ideal of moderation, avoiding the extremes of exaggeration and negligence.

Allāh Says:

“Say: Who has forbidden the adornment of Allāh which He has brought forth for His bondmen and the good things of His providing? Say: Such, on the Day of Resurrection, will be only for those who believed during the life of the world. Thus do We detail Our revelations for people who have knowledge.”

[Al-‘Araf, 7: 32]

As for his intellectual care, the Muslim takes care of his mind by perusing beneficial knowledge. He is responsible to seek knowledge whether it is religious or secular, so he may understand the nature and the essence of things.

Allāh Says:

“…and say: My Lord! Increase me in knowledge.”

[Tā-Ha, 20: 114]

A Muslim does not forget that man is not only composed of a body and a mind, but that he also possesses a soul and a spirit, and feels a longing for higher things that make him rise above this materialistic life and scale the heights of goodness, virtue and light.

Therefore, a Muslim pays as much attention to his spiritual development as to his physical and intellectual development, in a precisely balanced fashion which does not concentrate on one aspect to the detriment of others.

His attitude towards people

With his parents, a Muslim is an example of sincere filial piety. He treats them with kindness and respect, infinite compassion, utter politeness and deep gratitude. He recognizes their status and knows his duties towards them.

Allāh Says:

“And serve Allāh. Ascribe nothing as partner unto Him. (Show) kindness unto parents…”

[An-Nisa’, 4: 36]

In terms of relation with his wife, a Muslim exemplifies good and kind treatment, intelligent handling, deep understanding of the nature and psychology of women, and proper fulfillment of his responsibilities and duties.

With his children, a Muslim is a parent who understands his great responsibility towards them which is, as well as flooding them with love and compassion, to pay attention to anything that may influence their Islamic development and give them proper education, so that they become active and constructive elements in society, and a source of goodness for their parents, community, and society as a whole.

With his relatives, a Muslim maintains the ties of kinship and knows his duties towards them. He understands the high status given to relatives in Islam, which makes him keep in touch with them, no matter what the circumstances.

With his neighbors, a Muslim illustrates good treatment and consideration of others’ feelings and sensitivities. He puts up with mistreatment and turns a blind eye to his neighbor’s faults while taking care not to commit any such errors himself.

The Muslim relationship with his brothers and friends is the best and purest of relationships, for it is based on love for the sake of Allāh. He does love, not cold towards them; he is loyal and does not betray them; he is sincere and does not cheat them; he is gentle and never harsh; he is tolerant and forgiving; he is generous and he supplicates for them (his brothers and friends).

In his social relationships with all people, a Muslim is well-mannered, civil and noble, characterized by the attitudes which Islam encourages.

A Muslim does not envy others. He fulfils his promises. He has the attitude of shyness. He is cheerful. He is not pushy. He is patient. He avoids slandering or uttering obscenities. He does not unjustly accuse others. He is shy and modest. He does not interfere in that which does not concern him. He refrains from gossiping, spreading slander and stirring up trouble. He avoids false speech and suspicion. When he is entrusted with a secret, he keeps it. He is modest and never arrogant. He does not make fun of anyone. He respects his elders. He mixes with the best of people. He strives to reconcile between the Muslims. He calls others to Islam with wisdom and beautiful preaching. He visits the sick and attends funerals. He returns favors and is grateful for them. He guides people to do the good. He always likes to make things easy and not difficult.

A Muslim is fair in his judgments. He is not a hypocrite, a sycophant or a show-off. He does not boast about his deeds and achievements. He is straightforward and is never devious or twisted, no matter what the circumstances. He loves noble things and hates foolishness. He is generous and does not remind others of his gifts or favors. He is hospitable and does not complain when a guest comes to him. He prefers others to himself as much as possible. He relieves the burden of the debtor. He is proud and does not think of begging.

And Allāh Almighty Knows best.

[Via Islam Web published January 25, 2010]

Monday, July 23, 2007

People of Truth

  People of Truth
Banu Salleh

In the name of Allāh, Most Gracious, Most Merciful.
All the praise and thanks is due to Allāh. May blessings and Peace be upon His Messenger.

Ibn Kathir a well known scholar in his Tafsir said Allah states that they [unbelievers and those alike] will suffer a severe, painful torment that those who see them will be amazed at how they could bear the tremendous punishment, torture and pain that they will suffer. We therefore seek refuge with Allah from this evil end and always put us as the People of Truth.


Quran Revealed the Truth

This is what Allah said: “That is because Allah has sent down the Book (the Qur'an) in truth. And verily, those who disputed about the Book are far away in opposition.” (2:176)

It means Allah has revealed Books to His Messenger Muhammad, and the Prophets before him, and these revelations bring about truth and expose falsehood. Yet, they took Allah's signs for mockery. Their Books ordered them to announce the truth and to spread the knowledge, but instead, they defied the knowledge and rejected it. The Final Messenger, Muhammad called them to Allah, commanded them to work righteousness, and forbade them from committing evil. Yet, they rejected, denied and defied him and hid the truth that they knew about him. They, thus, mocked the Ayat that Allah revealed to His Messengers, and this make them deserved the torment and the punishment.

Allah said: “That is because Allah has sent down the Book (the Qur'an) in truth. And verily, those who disputed about the Book are far away in opposition.” (2:176)

Definition of The People of Truth and Muttaqun.

Allah Says:
“It is not Birr [piety, righteousness] that you turn your faces towards east and (or) west; but Birr is the one who believes:
[1] In Allah,
[2] The Last Day,
[3] The Angels,
[4] The Book,
[5] The Prophets and
[6] Gives his wealth [sadaqah], in spite of love for it, to: [a] the kinsfolk, [b] to the orphans, and [c] to Al-Masakin (the poor), and to the [d] wayfarer, and [e] to those who ask, and [f] to set servants free,
[7] Performs As-Salah (Iqamat-As-Salah), and gives the
[8] Zakah, and
[9] Who fulfill their covenant when they make it, and
[10] Who are patient in [a] extreme poverty and [b] ailment (disease) and [c] at the time of fighting (during the battles).
Such are the People of the Truth and they are Al-Muttaqun (the pious).”
[Surah Al-Baqarah, 2: 177]

This Ayat contains much great wisdom, encompassing rulings and correct beliefs.

Al-Birr (Piety, Righteousness)

As for the explanation of this Ayat, Allah first commanded the believers to face Bayt Al-Maqdis, and then to face the Ka'abah during the prayer. This change was difficult for some of the People of the Book, and even for some Muslims. Then Allah sent revelation, which clarified the wisdom behind this command, that is, obedience to Allah, adhering to His commands, facing wherever He commands facing, and implementing whatever He legislates, that is the objective. This is Birr, Taqwa and complete faith. Facing the east or the west does not necessitate righteousness or obedience, unless it is legislated [commanded] by Allah.

This is why Allah said: “It is not Birr that you turn your faces towards east and (or) west (in prayers); but Birr is the one who believes in Allah and the Last Day,” [in 2:177]

Similarly, Allah said about the sacrifices: “It is neither their meat nor their blood that reaches Allah, but it is the piety from you that reaches Him.” (22:37)

Abu Al-'Aliyah said, "The Jews used to face the west for their Qiblah, while the Christians used to face the east for their Qiblah.

So Allah said: “It is not Birr that you turn your faces towards east and (or) west (in prayers)” (in 2:177) meaning, "this is faith, and its essence requires implementation.''

Similar was reported from Al-Hasan and Ar-Rabi' bin Anas. Ath-Thawri recited: “but Birr is the one who believes in Allah,” [in 2:177] and said that what follows are the types of Birr. He has said the truth. Certainly, those who acquire the qualities mentioned in the Ayah will have indeed embraced all aspects of Islam and implemented all types of righteousness; believing in Allah, that He is the only God worthy of worship, and believing in the angels the emissaries between Allah and His Messengers.

The 'Books' are the Divinely revealed Books from Allah to the Prophets, which were finalized by the most honorable Book (the Qur'an). The Qur'an supersedes all previous Books; it mentions all types of righteousness, and the way to happiness in this life and the Hereafter. The Qur'an abrogates all previous Books and testifies to all of Allah's Prophets, from the first Prophet to the Final Prophet, Muhammad, may Allah's peace and blessings be upon them all.

Allah's statement: “...and gives his wealth, in spite of love for it,” [in 2:177] refers to those who give money away while desiring it and loving it.

It is recorded in the Sahihayn that Abu Hurairah narrated that the Prophet said: “The best charity is when you give it away while still healthy and thrifty, that one is hoping to get rich and fearing poverty.”

Allah said: “And they give food, in spite of their love for it, to the Miskin (the poor), the orphan, and [6g] the captive (saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you.'' ” [76:8, 9]

and: " By no means shall you attain Birr unless you spend of that which you love." (3:92)

Allah's statement: “...and give them preference over themselves even though they were in need of that” (59:9) refers to a higher category and status, as the people mentioned here give away what they need, while those mentioned in the previous Ayat give away what they covet (but not necessarily need).

Allah's statement: “the kinsfolk” [in 2:177] refers to man's relatives, who have more rights than anyone else to one's charity, as the Hadith supports:

“Sadaqah (i. e., charity) given to the poor is a charity, while the Sadaqah given to the relatives is both Sadaqah and Silah (nurturing relations), for they are the most deserving of you and your kindness and charity”

Allah has commanded kindness to the relatives in many places in the Qur'an.

Who deserves the Nafaqah (Spending or Charity?)

“They ask you (O Muhammad) what they should spend. Say: ‘Whatever you spend of good must be for parents and kindred and orphans and Al-Masakin (the poor) and the wayfarer, and whatever you do of good deeds, truly, Allah knows it well.’ ” [2:215]

Muqatil bin Hayyan said that this Ayah was revealed about the voluntary charity. The Ayah means, 'They ask you (O Muhammad) how they should spend,' as Ibn 'Abbas and Mujahid have stated. Therefore, Allah explained it for them, saying:

“Say”: Whatever you spend of good must be for parents and kindred and orphans and Al-Masakin and the wayfarer,” [in 2:215] meaning, spend it on these categories or areas. Similarly, a Hadith states (that those who deserve one's generosity the most, are) :

“Your mother, father, sister, brother, the closest, and then the farthest (relatives).”

Maymun bin Mihran once recited this Ayah (2:215) and commented, "These are the areas of spending. Allah did not mention among them the drums, pipe, wooden pictures, or the curtains that cover the walls.''

Next, Allah said: “...and whatever you do of good deeds, truly, Allah knows it well.” meaning, whatever you perform of good works, Allah knows them and He will reward you for them in the best manner, no one will be dealt with unjustly, even the weight of an atom.

“Fighting is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” [2:215]

Spending Money on Charity

Allah said: “And they ask you what they ought to spend. Say: ‘That which is (spare) beyond your needs.’ ”

Al-Hakam said that Miqsam said that Ibn 'Abbas said that this Ayah means, whatever you can spare above the needs of your family. This is also the opinion of Ibn 'Umar, Mujahid, 'Ata', 'Ikrimah, Sa'id bin Jubayr, Muhammad bin Ka'ab, Al-Hasan, Qatadah, Al-Qasim, Salim, 'Ata' Al-Khurasani and Ar-Rabi' bin Anas.

Ibn Jarir related that Abu Hurayrah said that a man said, "O Messenger of Allah! I have a Dinar (a currency).'' The Prophet said:

“Spend it you on yourself.” He said, "I have another Dinar.'' He said:
“Spend it on your wife.” He said, "I have another Dinar.'' He said:
“Spend it on your offspring.” He said, "I have another Dinar.'' He said:
“You have better knowledge” (meaning how and where to spend it in charity).

Muslim also recorded this Hadith in his Sahih.Muslim also recorded that Jabir said that Allah's Messenger said to a man:

“Start with yourself and grant it some charity. If anything remains, then spend it on your family. If anything remains, then spend it on your relatives. If anything remains, then spend it like this and like that (i.e., on various charitable purposes).”

A Hadith states: “O son of Adam! If you spend whatever you can spare, it would be better for you; but if you keep it, it would be worse for you. You shall not be blamed for whatever is barely sufficient.”

“To the orphans” The orphans are children who have none to look after them, having lost their fathers while they are still young, weak, and unable to find their own sustenance since they have not reached the age of work and adolescence. 'Abdur Razaq reported that 'Ali said that the Prophet said:

“And to Al-Masakin” The Miskin is the person who does not have enough food, clothing, or he has no dwelling. Therefore, the Miskin should be granted the provisions to sustain him enough so that he can acquire his needs.

In the Sahihayn, it is recorded that Abu Hurairah said that Allah's Messenger said: “The Miskin is not the person who roams around, and whose need is met by one or two dates or one or two bites. Rather, the Miskin are he who does not have what is sufficient, and to whom the people do not pay attention and, thus, do not give him from the charity.”

“And to the wayfarer” is the needy traveler who runs out of money and should, thus, be granted whatever amount that helps him to go back to his land. Such is the case with whoever intends to go on a permissible journey; he is given what he needs for his journey and back. The guests are included in this category. 'Ali bin Abu Talhah reported that Ibn 'Abbas said, "Ibn As-Sabil (wayfarer) is the guest who is hosted by Muslims.''

Furthermore, Mujahid, Sa'id bin Jubair, Abu Ja'afar Al-Baqir, Al-Hasan, Qatadah, Ad-Dahhak, Az-Zuhri, Ar-Rabi` bin Anas and Muqatil bin Hayyan said similarly.

“And to those who ask” refers to those who beg people and are thus given a part of the Zakah and general charity.

“And to set servants free” These are the servants who seek to free themselves, but cannot find enough money to buy their freedom. Refer these categories and types under the Tafsir of the Ayah on Sadaqah in Surat Bara'ah [Surah 9 in the Qur'an].

Allah's statement: “Performs As-Salah (Iqamat-As-Salah,)” means those who pray on time and give the prayer its due right; the bowing, prostration, and the necessary attention and humbleness required by Allah.

Allah's statement: “And gives the Zakah)” means the required charity (Zakah) due on one's money, as Sa'id bin Jubayr and Muqatil bin Hayyan have stated.

Allah's statement: “And who fulfill their covenant when they make it,” is similar to “Those who fulfill the covenant of Allah and break not the Mithaq (bond, treaty, covenant).” (13:20)

The opposite of this characteristic is hypocrisy. As found in a Hadith: “The signs of a hypocrite are three: if he speaks, he lies; if he promises, he breaks his promise; and if he is entrusted, he breaches the trust.”

In another version: "If he speaks, he lies; if he vows, he breaks his vow; and if he disputes, he is lewd."

Allah's statement: “. And who are patient in extreme poverty and ailment (disease) and at the time of fighting (during the battles).” means, during the time of meekness and ailment.

“...and at the time of fighting (during the battles).” means on the battlefield while facing the enemy, as Ibn Mas'ud, Ibn 'Abbas, Abu Al-'Aliyah, Murrah Al-Hamdani, Mujahid, Sa'id bin Jubayr, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, As-Suddi, Muqatil bin Hayyan, Abu Malik, Ad-Dahhak and others have stated.

In addition, calling them the patient here is a form of praise, because of the importance of patience in these circumstances, and the suffering and difficulties that accompany them. In addition, Allah knows best, it is He Whom help is sought from, and upon Him, we rely.

Allah's statement: “Such are the people of the truth,” means, whoever acquires these qualities, these are truthful in their faith. This is because they have achieved faith in the heart and realized it in deed and upon the tongue. So they are the truthful, “and they are Al-Muttaqun (the pious).” because they avoided the prohibitions and performed the acts of obedience.

®srikandeh.