Living the Quran

Society Religion & Philosophy
1

Source:YMFN

Surah al-Muminun (The Believers)
Chapter 23: Verse 71

“Were the truth to follow their desires, the order of the heavens and the earth and those who dwell in them would have fallen into ruin…”

Truth is Absolute

It is customary for foolish people to become angry with those who tell them the truth. Such people wish to hear whatever best suits their interests rather than what is true and what accords with the facts. Such men tend to forget that the truth remains the truth regardless of whether people like it or not. Even if all people combine to negate a fact or change a truth into a falsehood, the will fail to do so.

Blame the wishful thinking

Foolish people fail to appreciate that if there is any discordance between their wishful thinking and reality, then it is their wishful thinking that is to blame rather than reality. In denying reality, such people cause no harm to it per se, instead they only harm themselves.

Conform to Reality

This immense system of the universe is based on well-established realities and inalterable laws. Living in the framework of such a universe, it is imperative that man strive to bring his thoughts, wishes and conduct in conformity with reality. He should constantly apply himself, with the help of rational argument, experience and observation, to what reality indeed is.

Don’t be a fool!

It is only the puerile who, at both mental and practical levels, adamantly cling to their preconceptions, wishes and biases and who attempt to show those realities as conforming to their preconceived ideas. Once they embark on this course, they turn blind eye to every piece of argument, howsoever weighty and reasonable it might be.

[compiled from “Towards Understanding the Quran”, Vol 6, by Shaykh Abul A’la Mawdudi
(The Islamic Foundation, Leicester UK, 1998), pg 114]

“I put my trust in Allah, my Lord and your Lord! There is not a moving creature, but He has a grasp of its forelock. Verily, my Lord is on the straight path. (The truth)”
(11:55-56)

“…Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the worlds” (6:162)

2

*Source: YMFN *

**Surah al-Nisaa' (The Women)
Chapter 4: Verse 28

"God desires to lighten things for you,
for the human being has been created weak."**

Commentary

Islam is not Complex

Islam is not a way of life that is complex, difficult, or impractical. Rather it is the person who practises Islam with either

(1) an imbalanced or inadequate understanding of the fundamental principles ('usool) and the secondary disciplines (furoo'), or
(2) a lack of discipline, organization and consistency (istiqamah), or
(3) misplaced priorities and tendency towards extremes (ghuluw),

that often makes it difficult. This makes his or her practise so complicated and burdensome, that they are overwhelmed and eventually are unable to fulfill the most basic duties.

Note that any Muslim can suffer from the above at some stage in their life and to different extents, so it is not just an affliction of the 'weak in Iman' or 'ignorant'. Even the most sincere and hard-working Muslim may find themself encountering difficulty and frustration if they are lacking proper understanding, organization, and prioritization.

Al-Yusra: The Easy and Natural Way

One of the terms used by the Qur'an during the early Makkan period to describe Islam was al-Yusraa, or 'The Easy Way' [65:4]. This is simply because Islam was, and is, the natural way of life and hence causes human beings to gravitate towards it easily. Islam consequently brings harmony, peace and tranquillity to their lives.

What Makes Islam Simple to Understand & Practice?

FIRSTLY, the basic beliefs of Islam are not shrouded in mystery and hence forever beyond human comprehension. Every tenet in Islam can be analyzed and inquired about, by young children or seasoned philosophers. Moreover, Islam does not present concepts which the intellect cannot grasp (e.g. the "Trinity"). It is therefore not surprising that its beliefs are universal.

SECONDLY, the most important and stringent obligations ordained by Allah upon Muslims are easy to undertake and graded according to effort. It is the wisdom of Allah that the greater the importance He has attached to any act, the easier it is for everyone to accomplish it. Thus, the example of the five daily Salah (Prayers) and Sawm (fasting) as compulsory upon everyone, but Zakah(almsgiving) and Hajj (pilgrimage), though fundamental pillars of Islam, only compulsory on those with the means.

THIRDLY, Islamic law offers provisions, concessions and dispensations when it is genuinely not possible for someone to fulfil an obligation. For instance, if a person is genuinely unable to stand up and pray, then he or she is permitted to sit down or even lie down and pray. Similarly, if there is no water available to perform the Wudu (ablution) before prayer, then one can make Tayammum.

No Excuses

Hence, for the Muslim who sincerely wants to come closer to Allah, he and she will find many doors open for them in God's religion to facilitate their growth and cover their weaknesses. For them is the Easy Way.

But for the Muslim who is looking for an excuse of difficulty or incapacity, they will only frustrate themselves further in looking for external causes for their state.

[parts compiled from "Islam: The Easy Way" by Ustadh Khurram Murad (1932-1996)]

"I put my trust in Allah, my Lord and your Lord! There is not a moving creature, but He has a grasp of its forelock. Verily, my Lord is on the straight path. (The truth)"
(11:55-56)

"...Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the worlds" (6:162)

3

as usual another highly useful, informative post Masha'Allah. JazakAllahu khaiyrun, Saadia.

Verily, in the remembrance of Allah do hearts find rest {Quran XIII.28}

4

Surah al-Mu’minoon (The Believers)
Chapter 23: Verses 1,2

“Successful indeed are the Believers, those who offer their Prayers with khushu’ (solemness and submissiveness)”

Commentary

Shaytan is after your Khushu’

  • Salah (prayer) is the greatest of the practical pillars of Islam, and khushu’ (concentration and humbleness) in prayer is the heart of your worship and your relationship with Allah.

  • No wonder, when Shaytan, the enemy of Allah, vowed to mislead and tempt the children of Adam ('alayhi salaam) and said, ‘Then I will come to them from before them and behind them, from their right and from their left’ [7:17], one of the plots he devised was to divert people from prayer by all possible means. Thus, he whispers to us during our Salah diverting our attention, depriving us of the joy, love, and sweetness of this worship, and diminishing our reward for it

Khushu’ : The First Blessing to be Taken Away from People

  • Khushu’, as important as it is, is easily lost and rarely observed, especially in our present times. According to the Prophet (peace be upon him), with the passage of time, “The first thing to be lifted up from this Ummah will be khushu’, until you will see no one from among you who has it.” [al-Haythami, al-Tabarani]

How to Achieve Khushu’

  • Remember that khushu’ comes from the heart, and only its effects are manifested in the physical body. The various faculties follow the heart. So if one’s heart is corrupted by negligence or whispers from Shaytan, the worship of his body will also be corrupt.

  • To perfect khushu’ in prayer, one should have a conscious fear of Allah, pray in a calm and collected manner, perform every act and movement with humility and full awareness of its significance, and take time to experience the serenity and tranquility.

  • Ibn Kathir says: Khushu’ in prayer is achieved when a person empties their heart for it (prayer), focuses on it and prefers it over everything else. Only then do they find comfort and joy in it.

  • This is also the cure to feeling lazy, monotonous and a lack of motivation in acts of worship, since Allah says: “Verily it (the duty of prayer) is heavy, except on those who have khushu’.”

[compiled from “33 Ways of Developing Khushu’ in Salah” by Shaykh Salih al-Munajjid and “Salah: The State of Mind”](http://www.youngmuslims.ca/publications/salat.pdf) by Young Muslims Publications ]

“I put my trust in Allah, my Lord and your Lord! There is not a moving creature, but He has a grasp of its forelock. Verily, my Lord is on the straight path. (The truth)”
(11:55-56)

“…Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the worlds” (6:162)

5

Jazak’Allahu Khaiy’run ya ukhtee

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http://www3.pak.org/gupshup/smilies/ok.gif

‘Rabbee zidnee`ilmaa’
My Lord! Increase me in knowledge.[20:114]

The Prophet (sallallaahu 'alayhe wa sallam) said:
“Whoever sets out on a path to seek knowledge, Allaah will make easy his path to Paradise.”
[Saheeh Muslim]

6

Source:YMFN

Surah al-Furqaan (The Criterion)
Chapter 25: Verse 63

"And the Servants of the Most Merciful are those who walk on the earth with humility, and when the ignorant address them, they say: Salaam! (peace)"

Commentary

Attributes of Ignorant and Abusive People

Some people remain ill-mannered, hot-tempered and lewd-talker for the whole of their lives. Their faith is not at all disturbed by these evils, nor does their morality change their attitude. They have no hesitation in telling others things which are disagreeable to them. Nor are they sensitive to the feelings of others.

Whenever they find a 'suitable' time to let off their steam, their tongues are let loose with vulgar and obscene language. Often, when something does not work out in their favor, they begin to swear at and blame others. Sadly, so many relationships, including marriages, break up because of the stubborn attitude and unrestrained tongue of one person!

After a while this person's friends become uncomfortable around him/her because of his/her constant negative and aggressive attitude.

That is why once the Prophet Muhammad (peace be upon him), who possessed the most gentle, eloquent, and decent speech, said, "The Faith (Iman) of a person cannot be rectified (or complete) unless his heart is rectified, and his heart cannot be rectified unless his tongue is rectified." [Ahmad]

The Way of Gentle People

On the other hand, the attitude of a gentle and noble person with such ignorant people should be that, as this verse suggests, he or she avoid engaging in discussion with them, and express a positive attitude by saying 'peace' (Salaam). It is interesting to note that Surah Al-Furqaan lists this attribute as the first quality of Allah's honoured servants.

Angel's Help Against the Ignorant and Foolish

Sa'eed bin Musayyeb says: Once the Prophet (peace be upn him) was sitting with his Companions, and one person used insulting words against Abu Bakr (may Allah be pleased with him), causing him pain. But Abu Bakr remained silent. The person again used bitter words against Abu Bakr, and still Abu Bakr did not respond. The third time when this ignorant person hurt Abu Bakr with his tongue, Abu Bakr tried answering back.

At this point the Prophet (sall Allahu 'alayhi wa sallam) got up. Abu Bakr (may Allah be pleased with him) asked him, "Are you displeased with me, O Messenger of Allah?" The Prophet (pbuh) replied, "No, but (when you remained silent) an angel came down from the heaven responding to this man's talk. But the moment you started replying to that man, the angel went away and the devil sat down. And I cannot sit where the devil is sitting." [Abu Dawood]

[compiled from "Muslim's Character" by Shaykh Muhammad al-Ghazzali,
(Islamic Book Publishers, Lahore, Pakistan), pp. 121-123]

"I put my trust in Allah, my Lord and your Lord! There is not a moving creature, but He has a grasp of its forelock. Verily, my Lord is on the straight path. (The truth)"
(11:55-56)

"...Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the worlds" (6:162)

7

Source:YMFN

**Surah ar-Rad (The Thunder)
Chapter 13: Verse 11

Translation

"Verily, Allah does not change the condition of a people until they change that which is within themselves."**

Commentary

God is the Cause of Change

First, the verse states categorically that Allah is the cause of change, not people - change can only happen through Allah's will, and humans are only the active agents of change.

Freedom to Act

The Quranic verse suggests that people possess free will, and hence they have the capacity to make a conscious choice regarding how they live and behave. They can choose to be either indifferent and let society steer itself or to exert efforts for positive social change, or even to drive society towards its own decay and eventual ruin.

Effort and Struggle

The Quranic verse emphasizes that if people want positive change, then they must first strive to raise their spirits, awaken their inherent human qualities, understand the underlying reasons and processes that are causing their deplorable social condition, and strive to bring about an improvement in their individual and collective living by adhering to the Islamic social code and striving against what is undesirable and unjust.

Universal Moral Laws

The Quran asserts that the major force causing the rise and fall of societies, throughout history, has been moral and not material or physical.

Adherence to a moral code will direct people towards the fulfilment of their personal and social responsibilities and promote better relationships - at inter-personal, inter-group, and inter-institutional levels - for greater peace, prosperity, social development and societal progress.

In contrast to the above, corruption in faith and a lack of adherence to a moral code will deteriorate social order. Rather this would give rise to tensions and conflicts in personal and group relationships.

Collective Efforts

The verse also addresses people collectively. The Arabic word used in the text is qaum, which refers to a collective body of people. This indicates that social change is only possible with the support of the entire, or at least the majority of the population.

Therefore, to introduce positive social change, efforts must be collective, simply because unorganized individual efforts cannot influence change beyond a certain level.

If, however, a community is not striving for a better society, as is commonly the case, then individuals who are conscious of their mission in life must unite to launch a social movement. This movement, through its work should awaken and involve the whole community and society for a better social environment.

[compiled from "Building a New Society" by Zahid Parvez,
(Revival Publications, UK), pp. 14-18]

"I put my trust in Allah, my Lord and your Lord! There is not a moving creature, but He has a grasp of its forelock. Verily, my Lord is on the straight path. (The truth)"
(11:55-56)

"...Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the worlds" (6:162)

8

Surah Luqman
Chapter 13: Verse 13

Translation

"Verily, Shirk (leads to) the greatest oppression."

Commentary

Shirk - The Root of Human Problems

The Islamic Message suggests that the root of human anxieties and calamities is not nuclear weapons, environmental pollution and destruction, political corruption, oppression, genocide, civil wars, social inequalities, crime, drugs the breakdown of the family and so on. These are all, in actual fact, symptoms and the Quran identifies the root of human miseries to be shirk.

Definition of Shirk

The term refers to assigning or associating the attributes of Godhead to others besides the real God. In other words, shirk denies Allah an Exclusive Soveriegn role in human affairs.

Archetypal False Gods

The Quran points our attention to four major archetypal false gods that appear in human society. These are:

1. Social and Political Elites

This archetypal false god includes evil elite groups who endeavour to dominate people and effectively assume the role of gods. Examples include Nimrod, Pharaoh, corrupt kings, dictators, the ruling class or other forms of corrupt political and social leadership. Secret organisations, political groups and alliances, and business corporations can fall into this archetypal false gods if they have evil designs and are intent upon furthering their power and influence to the detriment of others. [Al-Quran 28:38, 26:29, 33:67]

2. Religious Elites

Corrupt organised religious figures and institutions are included in this second group of archetypal false gods. This archetype can also include those who adopt crooked religious views, or who have invented false beliefs and unnatural practices. [Al-Quran: 9:31]

3. Cultures and Ideologies not Sanctioned by Allah

Blind following of the popular customs, cultures and ideologies that are formed out of human reasoning and which conflict with what Allah has revealed. For example, secular-materialism, extravagant lifestyles, infanticide, nationalism, tribalism, secularism, materialism, capitalism, communism, and blind adherence to the way of forefathers. [Al-Quran 2:170, 42:21]

4. Slavery to the Ego

This fourth archetypal false god implies extreme self-indulgence and slavery to selfish desires, greed, negative emotions, and slavery to one's own opinions. [Al-Quran 25:43]

[compiled from "Building a New Society" by Zahid Parvez,
(Revival Publications, UK), pp. 114-123]

Source:YMFN

"I put my trust in Allah, my Lord and your Lord! There is not a moving creature, but He has a grasp of its forelock. Verily, my Lord is on the straight path. (The truth)"
(11:55-56)

"...Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the worlds" (6:162)

[This message has been edited by Sadiaa (edited July 12, 2002).]

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Surah Az-Zukhruf
Chapter 43: Verse 84

**Translation

"He alone is the Sovereign of the Heavens and the Earth ..."**

Commentary

The Goal - Establishment of God's Sovereignty

Once people set themselves free from the influence of false gods, a huge amount of energy becomes available for constructive work. Islam then channels this energy towards accomplishing its goal in society, ie. Establishment of Allah's Sovereignty in social life and the state. Islam stresses that Sovereignty, that is the absolute power to command, to define beliefs, laws, rights and wrongs, belongs only to Allah.

Social and Political Implications

This verse sets parameters for the use of power in society. It calls for the dethroning of all false gods in society - strips them of their sovereignty, so that all power is submitted to the All-Powerful God. Islam emphasises that no one can be above the law or allowed to abuse power and authority in any way. However, political sovereignty - a limited, relative sovereignty (mulk), or the power to enforce the law, can be vested in an Islamic government, which has to rule in accordance with Divine guidance.

Only way to Justice

Islam emphasises that the establishment of God's Sovereignty can alone ensure justice to all people. God and His guidance is free from human weaknesses. Since His Mercy extends to all of His creation, He does not tolerate any form of injustice or oppression. Allah's guidance, thus, provides a moral, legal and an equitable framework to guide all decisions and social policies.

[compiled from "Building a New Society" by Zahid Parvez,
(Revival Publications, UK), pp. 128-130]

Source:YMFN

"I put my trust in Allah, my Lord and your Lord! There is not a moving creature, but He has a grasp of its forelock. Verily, my Lord is on the straight path. (The truth)"
(11:55-56)

"...Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the worlds" (6:162)

10

Surah Al-Ahzab
Chapter 33: Verse 45-6

Translation

“O Prophet, truly We have sent you as a Witness (shahid), a bearer of Glad Tidings (bashir), and a Warner (nazir). And as one who invites (Daiya) to Allah by His leave, and as a radiant lamp (Sirajun Munir).”

Commentary

The five aspects of the Prophet’s work mentioned in this Quranic verse can be considered as the core ingredients of the Prophetic methodology for social change.

A Witness (Shahid)

The Prophet Muhammad was a witness of Islam; he was an embodiment of truth and piety, mercy and compassion, and was “the walking Quran”. It follows that, in accordance with the Islamic guidance, it is crucial for the agents of change to reflect Islamic values and teachings in their personal and collective life.

A Bearer of Glad Tidings (Bashir)

The attitude of the noble Prophet was not that of denunciation. On the contrary, he tried to inspire his people by giving them a new hope and a vision of a better and just world which could be built through Islam. Giving Glad Tidings can greatly assist in uplifting people and aid in increasing their understanding of the kind of social life that will evolve from the Islamic message.

A Warner (Nazir)

Awakening people from false consciousness or alerting them to the consequences of evil ways was also an important ingredient of the Prophetic methodology. The warning, like the Glad Tidings, includes both the life here and in the hereafter. The ‘warning’ assists in awakening a people to the realities of life and it, thus, plays an essential role in the process for improving social lifeferred from this that change agents should not remain indifferent to social issues..

One who Invites to Allah (Daiya)

The Prophet also actively worked to invite his people towards Allah and His revealed guidance; to accept Allah as the Sovereign, the Law giver, and to follow His guidance in all affairs of life. This enabled the Prophet’s movement to grow, expand its influence and, thus, increase its capacity and power for reforming society.

A Radiant Lamp (Sirajun Munir)

The Prophet’s solutions to social problems were so appealing, effective and pragmatic, that all other solutions appeared inadequate and shallow. Issues relating to marriage and family life, business and commerce, education, health, employment, administering justice, and so on, were all addressed by the noble Prophet of Allah, and effective and pragmatic solutions implemented. It can be in

[compiled from "Building a New Society" by Zahid Parvez,
(Revival Publications, UK), pp. 148-151]

Source:YMFN

"I put my trust in Allah, my Lord and your Lord! There is not a moving creature, but He has a grasp of its forelock. Verily, my Lord is on the straight path. (The truth)"
(11:55-56)

"...Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the worlds" (6:162)

11

Surah Bani Israel (Children of Israel)
[aka. Al-Isra (the Ascension)]
Chapter 17: Verse 12

Translation

“We have made night and day as two signs. We made the sign of the night devoid of light, and made the sign of the day radiant that you may seek the bounty of your Lord and know the computation of years and numbers. Thus We have explained everything in detail, to keep everything distinct from the other.”

Commentary

We should not feel infuriated by the differences that we observe, nor clamour for total uniformity. For diversity and variety are a basic operative principle of the universe.

The alternation of day and night is an obvious example of this diversity and something which everyone can observe. Without diversity and variety life would lose much of its charm, and a great deal of its colour.

Corresponding to the diversities of the physical universe, there are also diversities of behaviour, view and inclination among human beings and these too are highly beneficial.

It would not be at all wholesome to remove these differences and, either compel human beings – all of them – to believe and act righteously, or annihilate unbelievers and transgressors, allowing only those who believe and act righteously to survive. To wish for such a thing to happen is no different from wishing that the world should have only the day but not the night.

What is indeed desirable is that those who have been blessed with the light of true guidance should ceaselessly strive to dispel the darkness of error and misguidance. In the pursuit of this goal they should act like the sun. Whenever the darkness of night covers the world, they should act as the sun does, chase darkness away and persevere in their efforts until the rise of a bright, new day.

[Taken from "Towards Understanding the Quran" by Abul Ala Mawdudi,
(Islamic Foundation, UK), pp. 28-29]

Source:YMFN

"I put my trust in Allah, my Lord and your Lord! There is not a moving creature, but He has a grasp of its forelock. Verily, my Lord is on the straight path. (The truth)"
(11:55-56)

"...Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the worlds" (6:162)

12

Surah al-Qasas
Chapter 28: Verse 86

Translation

“[O Prophet!] You never looked forward for the Book (Quran) to be revealed to you. It is out of sheer Mercy of your Lord that it was (revealed to you).”

Commentary

This verse is presented as one of the proofs of the legitimacy of Muhammad's (peace be upon him) Prophethood, and the fact that Quran could not have been authored by other than God.

Muhammad (pbuh) Before the Revelation

The Makkan were familiar with Prophet Muhammad's life before he came down from Cave Hira with a revolutionary Message. They knew about his occupational activities, his manner of discourse, the subjects on which he dwelt, and his interests and concerns. It was a life replete with truthfulness, generousity, honesty, decency, and chastitiy. There was nothing in his life which foretold that this noble man would become a Prophet!

Chosen by God - A Moment of Awe, Shock, and Fear!

But lo and behold, this man suddenly rose with a world-shaking Message, started a revolutionary movement, came forth with a piece of literature that had no parallel, expounded a fully-fledged philosophy of life, and set about promoting a system of ideas, morality, and civilization that was universal! All this was far too big a change to be, psychologically speaking, the result of deliberate preparation and concious efforts of a simple man like Muhammad, given the fact that Prophet Muhammad was himself illiterate.

In fact, it is well-known that Prophet Muhammad was seized by shock and fear when the Angel Jibrail ('alayhi-salam) first brought the revelation to him. Prophet Muhammad came down from the mountain, trembling and went home, crying out: "Cover me, cover me!" out of fear for his life. [See Bukhari and Muslim under the chapter "Wahy" for the full story].

Had Muhammad Desired and Anticipated Prophethood or Leadership...

1- Had Muhammad (peace be upon him) been anxiously waiting for the Angel's arrival, he would have gleefully jumped up and down the mountain with gusto, instantly proclaiming that he had been appointed a Prophet. He would not have ran home crying out, "Cover me, cover me."

2- No one is more knowledgeable about the mental state and thoughts of a husband than his wife. Had Khadijah known that her husband Muhammad had been preparing himself for 15 years to assume the role of Prophet and leader, she would not have been so surprised herself. She would have said, "Why should you worry? You have received what you have been looking forward to for so long. Go out and proclaim!"

[compiled from "Towards Understanding the Quran" Vol. VII by Abul Ala Mawdudi,
(The Islamic Foundation, UK), pp. 250-2]

Source: YMFN

"I put my trust in Allah, my Lord and your Lord! There is not a moving creature, but He has a grasp of its forelock. Verily, my Lord is on the straight path. (The truth)"
(11:55-56)

"...Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the worlds" (6:162)

13

Surah Bani Israel (Children of Israel)
[aka. Al-Isra (the Ascension)]
Chapter 17: Verse 53

Translation:

Tell My servants (O Muhammad), to always say that which is best. Verily it is Satan who sows discord among men. Satan indeed is an open enemy to man.

Commentary:

Do not loose temper

In their discussions with the unbelievers and polytheists, in fact with all opponents of their faith, Muslims should refrain from losing their temper. Additionally, they should not resort to exaggerated and extremist statements. Even in the face of provocation from their opponents, Muslims should not utter even a word that is contrary to the truth; nor should they lose their temper at the vulgarities which are flung at them by their opponents, nor should they be provoked to the point of paying back their opponents in the latter’s own coins. Instead, they should keep their composure and say only that which is balanced and true, and is in keeping with the grace and dignity of the faith which they seek to uphold.

Be mindful of Satan

The Quran tells believers that whenever in the course of their discussion on contentious issues with unbelievers, they feel overly provoked and overwhelmed with rage, they should immediately realize that such reactions are instigated by Satan who is keen to hurt the cause of their faith. Satan will certainly try to prompt the believers to give up, as their opponents had done, all efforts of reform, and to become entangled in futile wrangling and strife. For it is Satan’s aim that all mankind remain perpetually enmeshed in such controversies.

[compiled from "Towards Understanding the Quran" Vol. V by Abul Ala Mawdudi,
(The Islamic Foundation, UK), p. 51]

Source: YMFN

14

Surah Bani Israel (Children of Israel) **
[aka. Al-Isra (the Ascension)]
**Chapter 17: Verse 54

Translation:

Your Lord knows you best. He will have mercy on you if He wills and chastise you if He wills. We have not charged you, (O Muhammad), to be an overseer over them.

Commentary:

The believers should never go about bragging that they are going to enter Paradise, or cockily name other persons or groups as the ones destined to enter Hell. For it is God alone Who has the authority to decide such matters. It is He alone Who fully knows about all human beings, about all things both apparent and hidden, which took place before or which will take place in the future. It is He alone Who will judge, He alone Who will decide to whom He should show mercy and whom He should punish.

All that a human being can say, enunciating the teachings of the Quran, is what kind of people deserve mercy, and what kind deserve punishment. No one has the right to categorically say that a particular person will be either chastised or pardoned by God.

Presumably this directive was occasioned by the constant oppression to which the Muslims were subjected by the unbelievers. For some of the former may have been tempted to say of their more cruel opponents that they would be consigned to Hell or that God would chastise them for their behaviour.

A Messenger’s mission is simply to invite people to the right way. The destinies of people have not been placed in his hands, nor has he been empowered to sit in judgement over them, deciding who should be cast into Hell and who should be shown mercy.

The observation made here does not imply that the Prophet (peace be upon him) had committed such a lapse and that this needed to be pointed out to him. The purpose of the statement is rather to warn the generality of Muslims against adopting such an attitude. For if even the Prophet (peace be upon him) does not have the authority to judge who deserves Hell and who deserves Heaven, then how can ordinary Muslims be justified in making these decisions.

Source: YMFN

[compiled from "Towards Understanding the Quran" Vol. V by Abul Ala Mawdudi,
(The Islamic Foundation, UK), p. 51-52]

15

Re: Living the Quran

beautiful thread. One should continue it :k:

16

Re: Living the Quran

Very good and detailed explainations of these few quranic verse. :k:

:jazak:

Everyone should read them