Perfect Entrance (into Islam)

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱدۡخُلُواْ فِي ٱلسِّلۡمِ كَآفَّةٗ وَلَا تَتَّبِعُواْ خُطُوَٰتِ ٱلشَّيۡطَٰنِۚ إِنَّهُۥ لَكُمۡ عَدُوّٞ مُّبِينٞ ٢٠٨ فَإِن زَلَلۡتُم مِّنۢ بَعۡدِ مَا جَآءَتۡكُمُ ٱلۡبَيِّنَٰتُ فَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ ٢٠٩ هَلۡ يَنظُرُونَ إِلَّآ أَن يَأۡتِيَهُمُ ٱللَّهُ فِي ظُلَلٖ مِّنَ ٱلۡغَمَامِ وَٱلۡمَلَٰٓئِكَةُ وَقُضِيَ ٱلۡأَمۡرُۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ ٢١٠

O you who believe! Enter perfectly into Islam and follow not the footsteps of Shaitan. Verily he is to you a plain enemy. Then if you slide back after the clear signs have come to you, then know that Allah is All-Mighty All-Wise. Do they then wait for anything other than that Allah should come to them in the shadows of the clouds and the angels? (Then) the case would be already judged. And to Allah return all matters.

Surah 2 Al-Baqarah Verses 208-210

• Allah demands that man should submit, without reservation, the whole of his being to His Will. Man’s outlook, intellectual pursuits, behaviour, interaction with other people and modes of endeavour should all be completely subordinate to Islam. Allah does not accept the splitting up of human life into separate compartments, some governed by the teachings of Islam and others exempt.
• Man’s test lies in showing whether he accepts reality even though he cannot perceive it directly through his senses; and whether, after having accepted it, he has the required moral stamina to obey Allah even though he is endowed with the capacity to disobey Him.
• In sending the Prophets, in revealing the scriptures, indeed even in performing miracles, Allah has always taken care to leave scope for testing man’s power of judgement and his moral stamina. He has never disclosed reality to such an extent that man would be inevitably compelled to accept it. For if that were done, nothing would remain to be tested and the very idea of man’s success or failure would be meaningless.
• To believe and to bow in submission and obedience to Allah are of value only so long as the reality is presented in such a way as to make its rejection possible. The moment when reality is totally unveiled would mark the end of the period granted to man to decide and of the testing period for him. It would, in fact, be the Day of Judgement

إِنَّآ أَنزَلۡنَآ إِلَيۡكَ ٱلۡكِتَٰبَ بِٱلۡحَقِّ لِتَحۡكُمَ بَيۡنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُۚ وَلَا تَكُن لِّلۡخَآئِنِينَ خَصِيمٗا ١٠٥ وَٱسۡتَغۡفِرِ ٱللَّهَۖ إِنَّ ٱللَّهَ كَانَ غَفُورٗا رَّحِيمٗا ١٠٦ وَلَا تُجَٰدِلۡ عَنِ ٱلَّذِينَ يَخۡتَانُونَ أَنفُسَهُمۡۚ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمٗا ١٠٧

Surely, We have sent down to you (O Muhammad, pbuh) the Book (this Quran) in truth that you might judge between men by that which Allah has shown you (i.e. has taught you through divine revelation), so be not a pleader of the treacherous. And seek the forgiveness of Allah. Certainly, Allah is Ever Oft-Forgiving, Most Merciful. And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer, sinner.

Surah 4 An-Nisa Verses 105-107

• In these verses the Muslims are strongly censured for supporting criminals for no other reason than either family or tribal solidarity and were told that they should not allow prejudice to interfere with the principle of justice for all
• ‘…who deceive themselves’ – whoever commits a breach of trust with others in fact commits a breach of trust with his own self first – for the powers of his head and heart have been placed at his disposal as a trust. It is only after a man has already carried out this cruel suppression of conscience within himself that he is capable to commit acts of sin and iniquity outwardly

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ ءَامِنُواْ بِٱللَّهِ وَرَسُولِهِۦ وَٱلۡكِتَٰبِ ٱلَّذِي نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلۡكِتَٰبِ ٱلَّذِيٓ أَنزَلَ مِن قَبۡلُۚ وَمَن يَكۡفُرۡ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ فَقَدۡ ضَلَّ ضَلَٰلَۢا بَعِيدًا ١٣٦

O you who believe! Believe in Allah, and His Messenger and the Book which He has sent down to His Messenger and the scripture which He sent down to those before; and whosoever disbelieves in Allah, His Angels, His Books, His Messengers, and the Last Day, then indeed he has strayed far away.

Surah 4 An-Nisa Verse 136

• Belief, as used here, has two meanings:

1. Belief denotes that a man has preferred to acknowledge the soundness of true guidance, to distance himself from the fold of those who disbelieve and to join the camp of the believers.
2. Belief denotes faith, a man’s believing in the truth with all his heart, with full earnestness and sincerity. It denotes man’s sincere determination to mould his way of thinking, his taste and temperament, his likes and dislikes, his conduct and character, his friendship and enmity, and the direction of his efforts and striving, in conformity with the creed which he has resolved to embrace.

The verse is addressed to all those who are ‘believers’ in the first sense of the term, and they are asked to change themselves into true believers i.e., believers in the second sense.

• Disbelief (Kufr) also has two meanings:

1. Categorical rejection
2. Pretence of belief even when either one’s heart is not convinced or one’s conduct is flagrantly opposed to the demand of one’s belief

Here the term Kufr conveys both meanings

إِنَّ ٱلَّذِينَ يَكۡفُرُونَ بِٱللَّهِ وَرُسُلِهِۦ وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيۡنَ ٱللَّهِ وَرُسُلِهِۦ وَيَقُولُونَ نُؤۡمِنُ بِبَعۡضٖ وَنَكۡفُرُ بِبَعۡضٖ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيۡنَ ذَٰلِكَ سَبِيلًا ١٥٠ أُوْلَٰٓئِكَ هُمُ ٱلۡكَٰفِرُونَ حَقّٗاۚ وَأَعۡتَدۡنَا لِلۡكَٰفِرِينَ عَذَابٗا مُّهِينٗا ١٥١

Verily, those who disbelieve in Allah and His Messesngers and wish to make distinction between Allah and His Messengers saying ‘We believe in some but reject others’ and wish to adopt a way in between. They are in truth disbelievers, and We have prepared for the disbelievers a humiliating torment.

Surah 4 An-Nisa Verses 150-151

• Insofar as being a disbeliever is concerned, there is no difference between:

• Those who believe neither in Allah nor in the Prophets
• Those who believe in Allah but not in the Prophets; and
• Those who believe in Allah and some Prophets, but reject others

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَٱبۡتَغُوٓاْ إِلَيۡهِ ٱلۡوَسِيلَةَ وَجَٰهِدُواْ فِي سَبِيلِهِۦ لَعَلَّكُمۡ تُفۡلِحُونَ ٣٥

O you who believe! Do your duty to Allah and fear Him. And seek the means of approach to Him, and strive in His cause, so that you may be successful.

Surah 5 Al-Mai’dah Verse 35

• ‘Wasilah’ (means of approach) is also used to refer to the highest grade in Paradise and it is the grade of the Prophet (pbuh). Narrated Abdullah bin Amr bin Al Aas Said that he heard the Prophet (pbuh) say: ‘When you hear the Mua’ddhin, repeat what he says, and then ask for Salah (blessings and mercy from Allah) for me. Verily, whoever asks for salah for me, then Allah will grant ten salah to him. Then, ask for the Wasilah for me, for it is a grade in Paradise that only one servant of Allah deserves, and I hope that I am that servant. Verily, whoever asks (Allah) for Wasilah for me, he will earn the right of my intercession’
• Qatadah said that the Ayah means ‘seek the means of approach to Him by obeying Him and performing the acts that please Him’
• ‘Strive’ (jahidu; verb mujahadah) signifies and carries the nuance of doing something in defiance of, or in opposition to someone. The true sense of the Quranic injunction ‘strive’ in the way of Allah is that the Muslims ought to use all their strength and engage in vigorous struggle against those forces which either forcefully prevent them from living in obedience to Allah or force them to live in obedience to others than Allah. It is this struggle which is likely to lead man to his true success and bring him to a close relationship to Allah.
• The Verse directs the believer to engage in a ceaseless multi-frontal struggle:

• On one hand is the accursed Shaitan with his horde
• Then comes the animal spirit of man, with its defiant and refractory desires
• Then there are many men who have turned away from Allah, but with whom one is linked by social, cultural and economic ties
• Then there are false religious, cultural and social systems which rest on rebellion against Allah and which force men to worship falsehood rather than Truth

The rebellious forces use different means to achieve their end, but those ends are always the same – to make men serve them rather than Allah. But man’s true progress and his attainment of close communion with Allah depends entirely on his total obedience to Allah, on his serving Allah unreservedly in the inner as well as the external aspects of life. He cannot achieve this objective without engaging in simultaneous combat with all the forces which are defiant and rebellious towards Allah

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُحَرِّمُواْ طَيِّبَٰتِ مَآ أَحَلَّ ٱللَّهُ لَكُمۡ وَلَا تَعۡتَدُوٓاْۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡمُعۡتَدِينَ ٨٧

O you who believe! Make not unlawful the Tayyibat which Allah has made lawful to you, and transgress not. Verily, Allah does not like the transgressors.

Surah 5 Al-Mai’dah Verse 87

• This verse embodies two directives:

1. Man should not attribute to himself the authority to proclaim tayyibat (all that is good as regards food, things, deeds, beliefs, persons) either lawful or unlawful. Only Allah so decides.
2. Man should not adopt the course of world-renunciation and abstention from worldly pleasures.

• Religious minded and virtuous people have always tended to consider their physical and carnal desires an impediment to spiritual growth. They have considered suffering, deprivation from worldly pleasures and abstention from the means of worldly sustenance to be acts of goodness and indispensable for achieving proximity to Allah. Even some of the Companions leaned in this direction. The Prophet (pbuh) then said: ‘I fast and break my fast, pray and sleep, and marry women. Whoever follows my sunnah is of me, and whoever abandons my sunnah is not of me’
• The Prophet (pbuh) addressed the people on this subject: ‘In my religion there is neither abstention from women nor from meat, neither seclusion nor withdrawal. For the purposes of self-control my religion has fasting. As for monasticism, all its benefits can be derived from Jihad (struggle in the way of Allah). Serve Allah and associate none with Him. Perform Hajj and Umrah, establish Prayers, dispense Zakat and observe the fasts of Ramadan. Those who were destroyed before you were destroyed because they were severe with themselves, and when they became severe with themselves Allah became severe with them as well. It is the remnants of such people who you see in the oratories and hermitages of monks’

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ عَلَيۡكُمۡ أَنفُسَكُمۡۖ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا ٱهۡتَدَيۡتُمۡۚ إِلَى ٱللَّهِ مَرۡجِعُكُمۡ جَمِيعٗا فَيُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ ١٠٥

O you who believe! Take care of your own selves. If you follow the Guidance, no hurt can come to you from those who are in error. The return of you all is to Allah, then He will inform you about that which you used to do.

Surah 5 Al-Mai’dah Verse 105

• What is stressed here is that rather than occupying himself unduly with examining faults in the belief and conduct of others, a man should pay greater attention to critical examination of his own conduct. His primary concern should be his own faith and conduct. If a man is himself obedient to Allah, observes his duties to Him, and to His creatures including his duty to promote what is good and forbid what is evil, and lives according to the dictates of righteousness and honesty, he has fulfilled his obligation and if others persist either in false beliefs or in moral corruption their error cannot harm him.
• The verse in no way means that a man should care for his own salvation and should remain unconcerned with the reform of others. Abu Bakr removed this misconception in one of his sermons when he remarked: “You recite this Verse but interpret it erroneously. I have heard the Prophet (pbuh) say: ‘If the people witness evil and do not change it, then Allah is about to send His punishment to encompass them’”

وَلَا تَسُبُّواْ ٱلَّذِينَ يَدۡعُونَ مِن دُونِ ٱللَّهِ فَيَسُبُّواْ ٱللَّهَ عَدۡوَۢا بِغَيۡرِ عِلۡمٖۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمۡ ثُمَّ إِلَىٰ رَبِّهِم مَّرۡجِعُهُمۡ فَيُنَبِّئُهُم بِمَا كَانُواْ يَعۡمَلُونَ ١٠٨

And insult not those whom they (disbelievers) worship besides Allah, lest they insult Allah wrongfully without knowledge. Thus, We have made fair seeming to each people its own doings; then to their Lord is their return and He shall then inform them of all that they used to do.

Surah 6 Al-An’am Verse 108

قُلۡ إِنَّمَا حَرَّمَ رَبِّيَ ٱلۡفَوَٰحِشَ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَ وَٱلۡإِثۡمَ وَٱلۡبَغۡيَ بِغَيۡرِ ٱلۡحَقِّ وَأَن تُشۡرِكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَٰنٗا وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ ٣٣

Say (O Muhammad, pbuh): ‘The things that my Lord has indeed forbidden are Al-Fawahish, whether committed openly or secretly, and Ithm, unrighteous oppression, joining partners with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge’.

Surah 7 Al-A’raf Verse 33

• Al-Fawahish – great sins and evil and every kind of unlawful sexual intercourse
• Ithm – means disobedience (including oppression against oneself)

وَلِلَّهِ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ فَٱدۡعُوهُ بِهَاۖ وَذَرُواْ ٱلَّذِينَ يُلۡحِدُونَ فِيٓ أَسۡمَٰٓئِهِۦۚ سَيُجۡزَوۡنَ مَا كَانُواْ يَعۡمَلُونَ ١٨٠

And (all) the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who belie or deny His names. They will be requited for what they used to do.

Surah 7 Al-A’raf Verse 180

• Abu Hurayrah narrated that the Prophet (pbuh) said: ‘Verily, Allah has ninety-nine Names, a hundred less one; whoever counts (and preserves) them, will enter Paradise. Allah is Witr (One) and loves Al-Witr (the odd numbered things)’
• The name of a thing reflects how it is conceptualized. Hence, inappropriate concepts are reflected in inappropriate names, and vice-versa. Moreover, the attitude a man adopts towards different things is also based on the concepts he entertains of those things. It is for this reason the Quran asks man to shun profanity in naming Allah
• ‘those who belie or deny His Names’ – the term used is ilhad which literally means “to veer away from the straight direction”. The committing of ilhad in naming Allah consists of:

• Choosing names which are below His Majestic Dignity
• Choosing names which are inconsistent with the reverence due to Him
• Names which ascribe evil or defect to Allah
• Names which reflect false notions about Allah
• Calling some creature by a name which befits Allah alone

• Quranic exhortation in the verse ‘leave the company…’ implies that if misguided people fail to see reason, the righteous should not engross themselves in unnecessary argumentation with them. For such men will themselves suffer dire consequences.

إِنَّمَا ٱلۡمُؤۡمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتۡ قُلُوبُهُمۡ وَإِذَا تُلِيَتۡ عَلَيۡهِمۡ ءَايَٰتُهُۥ زَادَتۡهُمۡ إِيمَٰنٗا وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ ٢ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ ٣ أُوْلَٰٓئِكَ هُمُ ٱلۡمُؤۡمِنُونَ حَقّٗاۚ لَّهُمۡ دَرَجَٰتٌ عِندَ رَبِّهِمۡ وَمَغۡفِرَةٞ وَرِزۡقٞ كَرِيمٞ ٤

The believers are only those when Allah is mentioned, feel a fear in their hearts and when His Verses (the Quran) are recited to them, they (the Verses) increase their faith; and they put their trust in their Lord (alone). Who perform As-Salat and spend out of what We have provided for them. It is they who are the believers in truth. For them are grades of dignity with their Lord, and forgiveness and a generous provision (Paradise).

Surah 8 Al-Anfa’l Verses 2-4

• As–Suddi commented: ‘A man might be thinking of committing injustice or a sin. But he abstains when he is told, “Have taqwa of Allah”, and his heart becomes fearful’
• A man’s faith grows as he is able to confirm and submit to the command of Allah which he comes across. This is especially so where he submits to the commands which go against his own personal predilections. A man’s faith attains great heights if instead of trying to twist and distort the commands of Allah and the Prophet (pbuh), he develops the habit of accepting and submitting. For if he hesitates to respond positively to Allah’s command, his faith is diminished. One thus learns that faith is not a static, immobile object; for both faith and disbelief are capable of growth and decline.
• ‘trust in their Lord’ (tawakkul) – the believers hope in none except Allah, direct their dedication to Him alone, seek refuge with Him alone, invoke Him alone for their various needs and supplicate to Him alone. They know whatever He wills occurs and that whatever He does not will never occurs, that He alone is the One Who has the decision in His kingdom, without partners; none can avert the decision of Allah and He is swift in reckoning. Hence the statement of Said bin Jubayr, “Tawakkul of Allah is the essence of faith”
• ‘forgiveness’ – even the best and the most devoted believers are liable to commit lapses. Out of His infinite Mercy, however, Allah overlooks man’s shortcomings as long as he fulfils the basic duties and has correct faith. Had it been a rule that man would be judged strictly on the basis of his deeds, no man however righteous would have escaped punishment.

لَا تَقُمۡ فِيهِ أَبَدٗاۚ لَّمَسۡجِدٌ أُسِّسَ عَلَى ٱلتَّقۡوَىٰ مِنۡ أَوَّلِ يَوۡمٍ أَحَقُّ أَن تَقُومَ فِيهِۚ فِيهِ رِجَالٞ يُحِبُّونَ أَن يَتَطَهَّرُواْۚ وَٱللَّهُ يُحِبُّ ٱلۡمُطَّهِّرِينَ ١٠٨

…And Allah loves those who make themselves clean and pure.

Surah 9 At-Taubah Verse 108

• The part is a continuation of the Ayah that recommends to join the prayer with the believing group and worshippers who implement their faith, those who perform wadu perfectly and preserve themselves from impure things
• Imam Ahmad recorded that one of the Companions said that the Prophet (pbuh) led them in a dawn prayer in which he recited Surah Ar-Rum and made mistakes in the recitation. When he finished the prayer, he said: ‘We sometimes make mistakes in reciting the Quran; there are people among you who attend the prayer with us, but do not perform Wudu perfectly. Therefore, whoever attends the prayer with us let him make perfect Wudu’. This Hadith indicates that complete purification helps in the performance of acts of worship and aids in preserving and completing them

يَٰٓأَيُّهَا ٱلنَّاسُ قَدۡ جَآءَتۡكُم مَّوۡعِظَةٞ مِّن رَّبِّكُمۡ وَشِفَآءٞ لِّمَا فِي ٱلصُّدُورِ وَهُدٗى وَرَحۡمَةٞ لِّلۡمُؤۡمِنِينَ ٥٧ قُلۡ بِفَضۡلِ ٱللَّهِ وَبِرَحۡمَتِهِۦ فَبِذَٰلِكَ فَلۡيَفۡرَحُواْ هُوَ خَيۡرٞ مِّمَّا يَجۡمَعُونَ ٥٨

O mankind! There has come to you a good advice from your Lord (i.e., the Quran), and a healing for that which is in your hearts (disease of ignorance, doubt, hypocrisy) – a guidance and a mercy (explaining lawful and unlawful) for the believers. Say: ‘In the bounty of Allah, and in His Mercy; therein let them rejoice’. That is better than what they amass (of wealth).

Surah 10 Yunus Verses 57-58

يَٰبَنِيَّ ٱذۡهَبُواْ فَتَحَسَّسُواْ مِن يُوسُفَ وَأَخِيهِ وَلَا تَاْيۡ‍َٔسُواْ مِن رَّوۡحِ ٱللَّهِۖ إِنَّهُۥ لَا يَاْيۡ‍َٔسُ مِن رَّوۡحِ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡكَٰفِرُونَ ٨٧

‘…Certainly no one despairs of Allah’s Mercy, except the people who disbelieve’.

Surah 12 Yusuf Verse 87

• The part is a direction given by Prophet Yaqub (pbuh) to his children

قُلۡ هَٰذِهِۦ سَبِيلِيٓ أَدۡعُوٓاْ إِلَى ٱللَّهِۚ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِيۖ وَسُبۡحَٰنَ ٱللَّهِ وَمَآ أَنَا۠ مِنَ ٱلۡمُشۡرِكِينَ ١٠٨

Say (O Muhammad, pbuh): ‘This is my way; I invite to Allah (i.e., Islamic Monotheism) with sure knowledge, I and whoever follows me (also must invite others to Allah). And Glorified and Exalted is Allah. And I am not of the Mushrikin (disbeliever)’.

Surah 12 Yusuf 108

وَإِذۡ تَأَذَّنَ رَبُّكُمۡ لَئِن شَكَرۡتُمۡ لَأَزِيدَنَّكُمۡۖ وَلَئِن كَفَرۡتُمۡ إِنَّ عَذَابِي لَشَدِيدٞ ٧

And (remember) when your Lord proclaimed: ‘If you give thanks, I will give you more; but if you are thankless, verily, My punishment is indeed severe’.

Surah 14 Ibrahim Verse 7

• Here a promise is being made by Allah to grant favours even more amply. This is meant for those who appreciate Allah’s bounteous favours and make right use of them, who refrain from defiance of Allah’s commands, and who, with as sense of gratitude to Allah, obey Him
• A hadith states that: ‘A servant might be deprived of a provision (that was written for him) because of a sin that he commits’

أَلَمۡ تَرَ كَيۡفَ ضَرَبَ ٱللَّهُ مَثَلٗا كَلِمَةٗ طَيِّبَةٗ كَشَجَرَةٖ طَيِّبَةٍ أَصۡلُهَا ثَابِتٞ وَفَرۡعُهَا فِي ٱلسَّمَآءِ ٢٤ تُؤۡتِيٓ أُكُلَهَا كُلَّ حِينِۢ بِإِذۡنِ رَبِّهَاۗ وَيَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَالَ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَكَّرُونَ ٢٥ وَمَثَلُ كَلِمَةٍ خَبِيثَةٖ كَشَجَرَةٍ خَبِيثَةٍ ٱجۡتُثَّتۡ مِن فَوۡقِ ٱلۡأَرۡضِ مَا لَهَا مِن قَرَارٖ ٢٦

See you not how Allah sets forth a parable? A goodly word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky. Giving its fruits at all times, by the leave of its Lord, and Allah sets forth parables for mankind in order that they may remember. And the parable of an evil word is that of an evil tree uprooted from the surface of the earth having no stability.

Surah 14 Ibrahim 24-26

• ‘A goodly word’ refers to testifying to La ilaha illallah (none has the right to be worshipped but Allah). Literally the expression ‘kalimah tayyibah’ means a goodly word. However it also stands for the statement about truth and sound belief. Such a statement according to the Quran could only be one that consists of affirming the doctrines of unity of God, Prophet Hood, heavenly scriptures, and the Hereafter.
• ‘evil word’ refers to all false doctrines – atheism, deism, polytheism, idolatry – embracing every variety of falsehood.
• A goodly tree – refers to the believer and his root is firmly fixed indicating his unwavering faith; branches reaching out refer to his good words and action ascending to heaven. The believer is a beneficial tree.
• The ‘goodly word’ provides believers with a firm intellectual frame of reference, a stable perspective, and an all-embracing world-view. Through the ‘goodly word’ the conduct and morals of people acquire firmness and are scarcely affected by the violent vicissitudes of time. Through it, the believers are able to grasp a set of solid principles which provides them with mental peace on the one hand and prevents them from stumbling into confusion on the other.
• The ‘goodly word’ brings about the following in a person/society:

• Clarity in thought
• Stability in attitude
• Moderation in temperament
• Firmness in character
• Purity in morals
• Truthfulness in speech
• Strength in commitment
• Honesty in dealing with others
• Refinement in social relationships
• Elegance and finesse in culture
• Balance and equilibrium in collective life
• Justice and compassion in economy
• Honesty in politics
• Magnanimity in war
• Sincerity in peace; and
• Faithfulness in covenant

يُثَبِّتُ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ بِٱلۡقَوۡلِ ٱلثَّابِتِ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَفِي ٱلۡأٓخِرَةِۖ وَيُضِلُّ ٱللَّهُ ٱلظَّٰلِمِينَۚ وَيَفۡعَلُ ٱللَّهُ مَا يَشَآءُ ٢٧

Allah will keep firm those who believe with the word that stands firm in this world, and in the Hereafter. And Allah will cause to go astray those who are Zalimun (wrong doers) and Allah does what He Wills.

Surah 14 Ibrahim Verse 27

• Narrated Al Bara bin Azib that the Prophet (pbuh) said: ‘When the Muslim is questioned in the grave, he will testify that, “La ilaha illallah”, and that Muhammad is Allah’s Messenger, hence Allah’s statement, (V 14:27)’
• The blessings of the ‘goodly word’ will save believers from falling prey to any unusual fear and anxiety in the Hereafter; for everything will happen as they had already been told. They will step into the Next World and will feel as if they are on familiar territory. Their experience of the Hereafter will be altogether different from that of the unbelievers.

رُّبَمَا يَوَدُّ ٱلَّذِينَ كَفَرُواْ لَوۡ كَانُواْ مُسۡلِمِينَ ٢

How much would those who disbelieved wish that they had been Muslims.

Surah 15 Al-Hijr Verse 2

• This will be on the Day of Resurrection when they will see the disbelievers going to Hell and the Muslims going to Paradise.
• Narrated Abu Hurayrah: One day while the Prophet (pbuh) was sitting in the company of some people, a man came and asked, “What is Faith?” Allah’s Messenger (pbuh) replied ‘Faith is to believe in Allah, His Angels, (the) Meeting with Him, His Messengers, and to believe in Resurrection’ [In this Hadith only 4 articles are mentioned, while in another Hadith 6 articles are mentioned 1.Allah 2.His Angels 3. His Books 4. His Messengers 5. Day of Resurrection; and 6. Al-Qadar (Divine Preordainment) i.e. whatever Allah has ordained must come to pass.] Then he further asked, “What is Islam?” Allah’s Messenger (pbuh) replied, ‘To worship Allah alone and none else, to perform As-Salat, to give Zakat and to observe Saum (fasting) during the month of Ramadan’ [Again the principles of Islam mentioned here are 4 but in other narrations they are 5 – fifth being the Pilgrimage (Hajj) to Makkah for the one who can afford it once in a lifetime] Then he further asked, “What is Ihsan (perfection)?” Allah’s Messenger (pbuh) replied, ‘To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is looking at you’. Then he further asked “When will the Hour be established?” Allah’s Messenger (pbuh) replied ‘The answerer has no better knowledge than the questioner. But I will inform you about its portents: - 1. When a slave (lady) gives birth to her master 2. When the shepherds of black camels start boasting and competing with others in the construction of higher buildings. And the Hour is one of the five things which nobody knows except Allah’ Then that man left and the Prophet (pbuh) asked his Companions to call him back, but they could not see him. Then the Prophet (pbuh) said: ‘That was (angel) Jibrail who came to teach the people their religion’ [Abu Abdullah said: He (the Prophet, pbuh) considered all that as part of faith]

قَالَ وَمَن يَقۡنَطُ مِن رَّحۡمَةِ رَبِّهِۦٓ إِلَّا ٱلضَّآلُّونَ ٥٦

[Ibrahim (Abraham), pbuh] said: ‘And who despairs of the mercy of his Lord except those who are astray!’

Surah 15 Al-Hijr Verse 56

۞إِنَّ ٱللَّهَ يَأۡمُرُ بِٱلۡعَدۡلِ وَٱلۡإِحۡسَٰنِ وَإِيتَآيِٕ ذِي ٱلۡقُرۡبَىٰ وَيَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ وَٱلۡبَغۡيِۚ يَعِظُكُمۡ لَعَلَّكُمۡ تَذَكَّرُونَ ٩٠

Verily Allah enjoins Al-Adl and Al-Ihsan, and giving (help) to kith and kin, and forbids Al-Fahsha and Al-Munkar and Al-Baghy. He admonishes you, that you may take heed.

Surah 16 An-Nahl Verses 90

• This directive which has been so succinctly expressed enjoins on people three principles which provide the basis for the sound ordering of human society:

1. Al-Adl (Justice): which comprises two independent truths:

• There be balance and right proportion among human beings in respect of their rights
• Every person be granted his rights without any distinction

What justice really demands is balance and right proportion rather than absolute equality.

2. Al-Ihsan (Benevolence): which broadly embraces all such good acts as politeness, generosity, sympathy, tolerance, courtesy, forbearance, mutual accommodation and consideration; giving to others more than what is their due, and being content for oneself with a little less than one is entitled to. If justice is the foundation on which the structure of a society rests, then benevolence represents the beauty and perfection of that structure. Justice wards off the bitterness and disharmony from human life; benevolence adds to it the elements of pleasantness and sweetness.
3. Liberality to kith and kin: It entails a realization that one’s wealth ought not to be spent exclusively on oneself and one’s immediate family. Also, the prosperous members of a family are required to assist their own relatives in need before assisting others.

• In contrast to the three moral principles enjoined above, Allah forbids three vices which corrupt both individual and society at large:

1. Al-Fahsha: It embraces the whole range of evil and shameful deeds. Every vice which is intrinsically of a highly reprehensible character falls into this category be it miserliness, fornication, nudity, homosexuality, marrying those with whom marriage is forbidden, stealing, drinking alcohol, begging, or hurling abuses and outrageously rude words at others. Likewise, it also covers those evil acts which are committed publicly or which lead to propagation of corruption such as slander, calumny, publicizing the hidden sins of others and inciting people to moral corruption (be it by plays or films, nude pictures, appearance of women in public with alluring make-up, promiscuous mixing of men and women in public, dancing of women and female coquetry).
2. Al-Munkar: refers to evil which is universally acknowledged as bad and immoral. It also refers to all things prohibited by Islamic law like polytheism of every kind and disbelief and all evils which have been forbidden by the Divine law in all ages.
3. Al-Baghy: refers to aggression towards people. This stands for the exceeding on anyone’s part one’s proper limits and usurping the rights of others – whether those rights are of Allah or of fellow human being. In a Hadith the Prophet (pbuh) said: ‘There is no sin more deserving of having its punishment hastened in this world, as well as what is reserved in the Hereafter for the one who does it, than tyrannical aggression and cutting the ties of kinship’

وَلَا تَتَّخِذُوٓاْ أَيۡمَٰنَكُمۡ دَخَلَۢا بَيۡنَكُمۡ فَتَزِلَّ قَدَمُۢ بَعۡدَ ثُبُوتِهَا وَتَذُوقُواْ ٱلسُّوٓءَ بِمَا صَدَدتُّمۡ عَن سَبِيلِ ٱللَّهِ وَلَكُمۡ عَذَابٌ عَظِيمٞ ٩٤ وَلَا تَشۡتَرُواْ بِعَهۡدِ ٱللَّهِ ثَمَنٗا قَلِيلًاۚ إِنَّمَا عِندَ ٱللَّهِ هُوَ خَيۡرٞ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ ٩٥

And make not your oaths a means of deception among yourselves lest a foot should slip after being firmly planted, and you may have to taste the evil of having hindered (men) from the path of Allah, and yours will be a great torment. And do not use an oath by Allah for the purchase of little value, what is with Allah is better for you if you only knew.

Surah 16 An-Nahl Verses 94-95

• ‘hindered’ – This emphatically admonishes the believers to adhere to righteous conduct. At times, those who are otherwise intellectually convinced that Islam is sound, may observe the misbehaviour and corruption of Muslims and this may deter them from joining the fold of Islam. The reason being that they did not find the Muslims with whom they came into contact any better in their moral conduct than the unbelievers (as in taking an oath and then breaking the covenant)

وَلَا تَقُولَنَّ لِشَاْيۡءٍ إِنِّي فَاعِلٞ ذَٰلِكَ غَدًا ٢٣ إِلَّآ أَن يَشَآءَ ٱللَّهُۚ وَٱذۡكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلۡ عَسَىٰٓ أَن يَهۡدِيَنِ رَبِّي لِأَقۡرَبَ مِنۡ هَٰذَا رَشَدٗا ٢٤

And never say of anything, ‘I shall do such and such thing tomorrow’. Except (with the saying), ‘If Allah wills!’ And remember your Lord when you forget and say: ‘It may be that my Lord guides me to a nearer way of truth than this’.

Surah 18 Al-Kahf Verses 23-24

وَمِنَ ٱلنَّاسِ مَن يَعۡبُدُ ٱللَّهَ عَلَىٰ حَرۡفٖۖ فَإِنۡ أَصَابَهُۥ خَيۡرٌ ٱطۡمَأَنَّ بِهِۦۖ وَإِنۡ أَصَابَتۡهُ فِتۡنَةٌ ٱنقَلَبَ عَلَىٰ وَجۡهِهِۦ خَسِرَ ٱلدُّنۡيَا وَٱلۡأٓخِرَةَۚ ذَٰلِكَ هُوَ ٱلۡخُسۡرَانُ ٱلۡمُبِينُ ١١

And among mankind is he who worships Allah as it were upon the edge; if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face. He loses both this world and the Hereafter. That is evident loss.

Surah 22 Al-Hajj Verse 11

• ‘edge’ – refers to doubt; also, if he finds what he likes he will continue, otherwise he will leave.
• ‘trial’ (Fitnah) – here means affliction; as in ‘Since you started to follow this religion of yours, you have experienced nothing but bad things’ (words of Shaitan) and this is the Fitnah.
• ‘turns back on his face’ – becomes an apostate and a disbeliever

وَجَٰهِدُواْ فِي ٱللَّهِ حَقَّ جِهَادِهِۦۚ هُوَ ٱجۡتَبَىٰكُمۡ وَمَا جَعَلَ عَلَيۡكُمۡ فِي ٱلدِّينِ مِنۡ حَرَجٖۚ مِّلَّةَ أَبِيكُمۡ إِبۡرَٰهِيمَۚ هُوَ سَمَّىٰكُمُ ٱلۡمُسۡلِمِينَ مِن قَبۡلُ وَفِي هَٰذَا لِيَكُونَ ٱلرَّسُولُ شَهِيدًا عَلَيۡكُمۡ وَتَكُونُواْ شُهَدَآءَ عَلَى ٱلنَّاسِۚ فَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ وَٱعۡتَصِمُواْ بِٱللَّهِ هُوَ مَوۡلَىٰكُمۡۖ فَنِعۡمَ ٱلۡمَوۡلَىٰ وَنِعۡمَ ٱلنَّصِيرُ ٧٨

And strive hard in Allah’s Cause as you ought to strive. He has chosen you, and has not laid upon you in religion any hardship. It is the religion of your father Ibrahim. It is He (Allah) Who has named you Muslims both before and in this (Quran), that the Messenger may be a witness over you and you may be witnesses over mankind! So, perform As-Salat give Zakat and hold fast to Allah. He is your Maula, what an Excellent Maula and what an Excellent Helper!

Surah 22 Al-Hajj Verse 78

• ‘strive hard’ – means, with your wealth and your tongues and your bodies.
• ‘chosen you’ – favoured you over all the nations and blessed you and honoured you with the noblest of laws
• ‘hardship’ – religion is very easy. And the statement of the Prophet (pbuh): ‘The most beloved religion to Allah is the tolerant Hanifiyyah’ Narrated Abu Hurayrah, the Prophet (pbuh) said: ‘Religion is very easy and whoever overburdens himself in his religion, will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by offering the Salat in the mornings, afternoons and during the last hours of the nights’
• The Prophet (pbuh) said to Muadh and Abu Musa, when he sent them as governors to Yemen: ‘Give good news and do not repel them. Make things easy for the people and do not make the things difficult for them’
• ‘witnesses over mankind’ – because on the Day of Resurrection all the nations will acknowledge the leadership and precedence of Muslims over all others. Therefore, the testimony of the members of this community will be accepted as proof that the Messengers conveyed the Message of their Lord to them.
• ‘So perform Salah, give Zakah’ – means, respond to the great blessing (of muslims being made witnesses over mankind) with gratitude by fulfilling your duties towards Allah. Among the most important duties are establishing regular Prayer and giving Zakah.
• Maula – Protector and Helper, the One Who will cause to prevail against your enemies

إِنَّ ٱلَّذِينَ هُم مِّنۡ خَشۡيَةِ رَبِّهِم مُّشۡفِقُونَ ٥٧ وَٱلَّذِينَ هُم بِ‍َٔايَٰتِ رَبِّهِمۡ يُؤۡمِنُونَ ٥٨ وَٱلَّذِينَ هُم بِرَبِّهِمۡ لَا يُشۡرِكُونَ ٥٩ وَٱلَّذِينَ يُؤۡتُونَ مَآ ءَاتَواْ وَّقُلُوبُهُمۡ وَجِلَةٌ أَنَّهُمۡ إِلَىٰ رَبِّهِمۡ رَٰجِعُونَ ٦٠ أُوْلَٰٓئِكَ يُسَٰرِعُونَ فِي ٱلۡخَيۡرَٰتِ وَهُمۡ لَهَا سَٰبِقُونَ ٦١

Verily, those who live in awe for fear of their Lord; and those who believe in the Ayat of their Lord; and those who join not anyone as partners with their Lord; and those that give that which they give with their hearts full of fear, because they are sure to return to their Lord. It is these who hasten in the good deeds, and they are foremost in them.

Surah 23 Al-Muminun Verses 57-61

• ‘live in awe’ – means even though they have faith and do righteous deeds, they are still in awe of Him and fear Him and His hidden plan for them, as Al Hasan Al Basri said, “The believer combines Ihsan (perfection) with awe, while the disbelievers combine evil deeds with a sense of security”
• Ayat – refers to signs, and it is of two kinds:

3. Which are brought forward by the Prophets on behalf of Allah
4. That are found within man as well as those that are scattered around the universe

• ‘those who give’ – The word ita’ in Arabic usage is not only confined to giving money or something material. Thus giving, in the Verse, also includes giving oneself to Allah in obedience and servitude. Believers despite fully exerting themselves in acts of devotion and virtue, remain anxious for they are unsure whether or not their deeds will find Allah’s acceptance. They are also uncertain about whether their deeds will outweigh their sins, and whether these good will suffice to earn them Allah’s forgiveness. Narrated Aishah: I said “O Messenger of Allah (pbuh) Are these the ones who steal and commit Zina and drink alcohol while fearing Allah? (about the Verse above)” The Prophet (pbuh) replied: ‘No, O daughter of As-Siddiq, they are the ones who pray and fast and give in charity while fearing that it will not be accepted from them. It is these who hasten in the good deeds’

قُل لِّلۡمُؤۡمِنِينَ يَغُضُّواْ مِنۡ أَبۡصَٰرِهِمۡ وَيَحۡفَظُواْ فُرُوجَهُمۡۚ ذَٰلِكَ أَزۡكَىٰ لَهُمۡۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا يَصۡنَعُونَ ٣٠

Tell the believing men to lower their gaze and protect their private parts. That is purer for them. Verily, Allah is all acquainted with what they do.

Surah 24 An-Nur Verse 30

• Lowering of gaze refers to not looking thoroughly at a certain thing; that one should not allow one’s eyes to be unfettered in looking. It is not, therefore, permissible for a male to fix his gaze on a woman other than his wife or on women who are forbidden to him in marriage. Narrated Buraydah, the Prophet (pbuh) told Ali: ‘O Ali! Let the first glance not be followed by the other. You may cast the first glance, not the second’ Narrated Abu Umamah that the Prophet (pbuh) said: ‘There is not a Muslim, who after observing the attractions of a woman turns his gaze away, but Allah will cause his worship to become palatable to him’ Narrated Ibn Jarir ibn Abd ‘Allah that he asked the Prophet (pbuh) “What should I do if I see a woman by sheer chance?” He replied: ‘Turn your gaze away or lower it’
• The only exception to this rule are those circumstances in which there is a genuine need to see a woman, as in:

• Seeing a woman when one intends to marry
• To see a suspect woman during interrogation
• A judge may see a female witness at the time she gives evidence; and
• A doctor may examine a female patient

Narrated Jabir ibn Abd’Allah that the Prophet (pbuh) said: ‘When any of you makes an engagement with a woman, he should see whether she has something that would prompt him to marry her’ The Prohet (pbuh) also allowed that a person may see a prospective bride without her knowledge.

• To look away, also implies that no one should look at the satr (parts of the body which ought to remain covered) of a male or a female. The Prophet (pbuh) said: ‘No male should look at the satr of another male or a female at the satr of another female’ For men the satr denotes the entire part of the body from the navel to the knee. The Prophet (pbuh) said: ‘Beware! Do not remain nude. For there are angels of goodness and mercy who never part your company except when you go to answer the call of nature or when you approach your wives. Be shy of them (i.e. those angels) and help them in respect’
• Narrated Abu Umamah, that the prophet (pbuh) said: ‘Guarantee me six things and I will guarantee you Paradise: when anyone of you speaks, he should not lie; if he is entrusted with something, he should not betray that trust; if he makes a promise, he should not break it; lower your gaze; restrain your hands; and protect your private parts’

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لِيَسۡتَ‍ٔۡذِنكُمُ ٱلَّذِينَ مَلَكَتۡ أَيۡمَٰنُكُمۡ وَٱلَّذِينَ لَمۡ يَبۡلُغُواْ ٱلۡحُلُمَ مِنكُمۡ ثَلَٰثَ مَرَّٰتٖۚ مِّن قَبۡلِ صَلَوٰةِ ٱلۡفَجۡرِ وَحِينَ تَضَعُونَ ثِيَابَكُم مِّنَ ٱلظَّهِيرَةِ وَمِنۢ بَعۡدِ صَلَوٰةِ ٱلۡعِشَآءِۚ ثَلَٰثُ عَوۡرَٰتٖ لَّكُمۡۚ لَيۡسَ عَلَيۡكُمۡ وَلَا عَلَيۡهِمۡ جُنَاحُۢ بَعۡدَهُنَّۚ طَوَّٰفُونَ عَلَيۡكُم بَعۡضُكُمۡ عَلَىٰ بَعۡضٖۚ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلۡأٓيَٰتِۗ وَٱللَّهُ عَلِيمٌ حَكِيمٞ ٥٨ وَإِذَا بَلَغَ ٱلۡأَطۡفَٰلُ مِنكُمُ ٱلۡحُلُمَ فَلۡيَسۡتَ‍ٔۡذِنُواْ كَمَا ٱسۡتَ‍ٔۡذَنَ ٱلَّذِينَ مِن قَبۡلِهِمۡۚ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمۡ ءَايَٰتِهِۦۗ وَٱللَّهُ عَلِيمٌ حَكِيمٞ ٥٩

O you who believe! Let your slaves and slave-girls, and those among you who have not come to the age of puberty ask your permission (before they come to your presence) on three occasions: before Fajr Salat and while you put off your clothes for the noonday (rest), and after the Isha Salat. (These) three times are of privacy for you; other than these times there is no sin on you or on them to move about, attending to each other. Thus, Allah makes clear the Ayat to you. And Allah is All-Knowing All-Wise. And when the children among you come to puberty, then let them (also) ask for permission, as those senior to them (in age). Thus, Allah makes clear His Ayat for you. And Allah is All-Knowing, All-Wise.

Surah 24 An-Nur Verses 58-59

• ‘And when the children among you come to puberty…’ meaning when the children who used to seek permission at the three times of privacy reach puberty, then they have to seek permission at all times i.e. with regard to those who are non-relatives, and at times when a man may be in a state of intimacy with his wife, even if it is not one of the three times
• Having wet dreams and menstruation signify the puberty of boys and girls respectively. There is some disagreement among jurists, however, with regard to the question of how we determine puberty of those boys and girls who, for one reason or another do not go through these biological changes. Shafii, Abu Yusuf, Malik and Hanbal are of the opinion that a 15 yr old boy and girl will be regarded as having attained puberty. There is also a statement from Abu Hanifa in support of this opinion. The more popular ruling of Abu Hanifa, however, is that in such a case puberty should be deemed at 18 yrs for boys and 17 yrs for girls.

لَّيۡسَ عَلَى ٱلۡأَعۡمَىٰ حَرَجٞ وَلَا عَلَى ٱلۡأَعۡرَجِ حَرَجٞ وَلَا عَلَى ٱلۡمَرِيضِ حَرَجٞ وَلَا عَلَىٰٓ أَنفُسِكُمۡ أَن تَأۡكُلُواْ مِنۢ بُيُوتِكُمۡ أَوۡ بُيُوتِ ءَابَآئِكُمۡ أَوۡ بُيُوتِ أُمَّهَٰتِكُمۡ أَوۡ بُيُوتِ إِخۡوَٰنِكُمۡ أَوۡ بُيُوتِ أَخَوَٰتِكُمۡ أَوۡ بُيُوتِ أَعۡمَٰمِكُمۡ أَوۡ بُيُوتِ عَمَّٰتِكُمۡ أَوۡ بُيُوتِ أَخۡوَٰلِكُمۡ أَوۡ بُيُوتِ خَٰلَٰتِكُمۡ أَوۡ مَا مَلَكۡتُم مَّفَاتِحَهُۥٓ أَوۡ صَدِيقِكُمۡۚ لَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَن تَأۡكُلُواْ جَمِيعًا أَوۡ أَشۡتَاتٗاۚ فَإِذَا دَخَلۡتُم بُيُوتٗا فَسَلِّمُواْ عَلَىٰٓ أَنفُسِكُمۡ تَحِيَّةٗ مِّنۡ عِندِ ٱللَّهِ مُبَٰرَكَةٗ طَيِّبَةٗۚ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلۡأٓيَٰتِ لَعَلَّكُمۡ تَعۡقِلُونَ ٦١

There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick, nor on yourselves, if you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your father’s brothers, or the houses of your father’s sisters, or the houses of your mother’s brothers, or the houses of your mother’s sisters, or (from that) whereof you hold keys, or (from the house) of a friend. No sin on you whether you eat together or apart. But when you enter the houses, greet one another with a greeting from Allah, blessed and good. Thus, Allah makes clear the Ayat to you that you may understand.

Surah 24 An-Nur Verse 61

• As a result of the revelation of verse 29 of Surah An-Nisa prohibiting the eating of someone’s property unlawfully, the Muslims had become quite sensitive about this matter. As narrated by Abd Allah bin Abbas, when Allah directed that Muslims may not eat one another’s property, they began to exercise utmost caution in eating at one another’s place. Unless the host of the house granted permission in very clear and explicit terms, Muslims thought that it was unlawful for them to partake of food even in the houses of their relatives and friends, so this Ayah was revealed granting permission for that. The present verse not only grants permission, it even emphasizes that taking food at the houses of one’s relatives and friends is as good as having it at one’s own place.
• In so far as a physically handicapped person is concerned, he may take food anywhere. The physical disability of such people entitles them to enjoy this right in society. Therefore, it is perfectly lawful for them to have food wherever they happen to get it, as for others i.e., those who are normal, their homes and those of their relatives and friends are equal and no preconditions are required for taking food, nor is it required that they have to seek prior permission from their friends and relatives to eat at their places. If one visits someone and food is being served by members of the family, even if the head of the family is not present, one may freely partake it.
• Son’s houses are included in this even though they are not mentioned by name, and this is used as evidence by those who regard the son’s wealth as being like the father’s wealth. In the Musnad and the Sunan, it is reported through several routes that the Prophet (pbuh) said: ‘You and your wealth belong to your father’
• ‘whereof you hold keys’ – Sa’id bin Jubayr and As-Suddi said “This refers to people’s servants, whether a slave or otherwise. There is nothing wrong with them eating from the food that is stored with them, within reason”
• ‘or of a friend’ – means, there is no sin on you if you eat from their houses, so long as you know that this does not upset them and they do not dislike it
• ‘whether you eat together or apart’ – for some time some Arab tribes had followed the practice of eating separately. By contrast, there were such tribes which disapproved of so eating. They would rather starve than eat alone. The present verse does away with all such undue restrictions. Having said that it is to be noted that eating with others is more blessed and is better. Imam Ahmad recorded from Wahshi bin Harb from his father from his grandfather that a man said to the Prophet (pbuh), “We eat but we do not feel satisfied”. The Prophet (pbuh) said: ‘Perhaps you are eating separately. Eat together and mention the Name of Allah, and He wil bless the food for you’. It was also recorded by Abu Dawud and Ibn Majah, that the Prophet (pbuh) said: ‘Eat together and not separately, for the blessing is in being together’
• ‘…greet one another…’ – Mujahid said: “And when you enter the Masjid, say: Peace be upon the Messenger of Allah; when you enter upon your families greet them with Salam; and when you enter a house in which there is nobody, say: As-Salamu Alayna wa Ibad-Allah-is-Salihin (peace be upon us and upon the righteous servants of Allah). This is what one is commanded to do, and it has been narrated to us that the angels will return his greeting”

وَعِبَادُ ٱلرَّحۡمَٰنِ ٱلَّذِينَ يَمۡشُونَ عَلَى ٱلۡأَرۡضِ هَوۡنٗا وَإِذَا خَاطَبَهُمُ ٱلۡجَٰهِلُونَ قَالُواْ سَلَٰمٗا ٦٣ وَٱلَّذِينَ يَبِيتُونَ لِرَبِّهِمۡ سُجَّدٗا وَقِيَٰمٗا ٦٤ وَٱلَّذِينَ يَقُولُونَ رَبَّنَا ٱصۡرِفۡ عَنَّا عَذَابَ جَهَنَّمَۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا ٦٥ إِنَّهَا سَآءَتۡ مُسۡتَقَرّٗا وَمُقَامٗا ٦٦ وَٱلَّذِينَ إِذَآ أَنفَقُواْ لَمۡ يُسۡرِفُواْ وَلَمۡ يَقۡتُرُواْ وَكَانَ بَيۡنَ ذَٰلِكَ قَوَامٗا ٦٧ وَٱلَّذِينَ لَا يَدۡعُونَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ وَلَا يَقۡتُلُونَ ٱلنَّفۡسَ ٱلَّتِي حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ وَلَا يَزۡنُونَۚ وَمَن يَفۡعَلۡ ذَٰلِكَ يَلۡقَ أَثَامٗا ٦٨

وَٱلَّذِينَ لَا يَشۡهَدُونَ ٱلزُّورَ وَإِذَا مَرُّواْ بِٱللَّغۡوِ مَرُّواْ كِرَامٗا ٧٢ وَٱلَّذِينَ إِذَا ذُكِّرُواْ بِ‍َٔايَٰتِ رَبِّهِمۡ لَمۡ يَخِرُّواْ عَلَيۡهَا صُمّٗا وَعُمۡيَانٗا ٧٣ وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٰجِنَا وَذُرِّيَّٰتِنَا قُرَّةَ أَعۡيُنٖ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا ٧٤

And the (faithful) slaves of the Most Gracious (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness. And those who spend the night in worship of their Lord, prostrate and standing. And those who say: ‘Our Lord! Avert from us the torment of Hell. Verily, its torment is ever an inseparable, permanent punishment’. Evil indeed it (Hell) is as an abode and as a place to rest in. And those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes). And those who invoke not any other ilah (god) along with Allah, nor kill such person as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse – and whosoever does this, shall receive punishment…And those who do not bear witness to falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity. And those who, when they are reminded of the Ayat of their Lord, fall not deaf and blind thereat. And those who say: ‘Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqun’.

Surah 25 Al-Furqan Verses 63-68/72-74

• ‘comfort of your eyes’ – That is to say: ‘Grant them Faith, excellent moral conduct, and the ability to do righteous works’. This is so because a true believer does not draw joy for his eyes by the fact that his or her spouse and offspring are physically attractive, or from the mere fact that they are enjoying a life of ease and luxury. Instead they are delighted if they are blessed with moral excellence. Nothing is more tormenting for the believers than the realisation that those who are dearest to them are engaged in acts because of which they are likely to become fuel for the Hell-Fire. Hence, the attractiveness of their spouses or the vibrant youth and outstanding abilities of their children become even more tormenting for them because they are conscious that, in spite of these qualities, their dearest may possibly not escape Allah’s punishment.
• Narrated Abu Hurayrah that the Prophet (pbuh) said: ‘When a son of Adam dies, his deeds cease apart from three: a righteous child who will pray for him, knowledge from which others may benefit after him, or ongoing charity’

أَتَبۡنُونَ بِكُلِّ رِيعٍ ءَايَةٗ تَعۡبَثُونَ ١٢٨ وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمۡ تَخۡلُدُونَ ١٢٩ وَإِذَا بَطَشۡتُم بَطَشۡتُمۡ جَبَّارِينَ ١٣٠

‘Do you build high palaces on every high place, while you do not live in them? And do you get for yourselves palaces (fine buildings) as if you will live therein forever? And when you seize (somebody) seize you (him) as tyrants?

Surah 26 Ash-Shu’ara Verses 128-130

• The verses are the chiding of Prophet Hud (pbuh) to his people (the Ad) for constructing grand buildings which had no utility, which fulfilled no genuine need and which were designed only to make a spectacular display of their affluence and grandeur. Again, some other buildings which had some utility, consumed immense wealth, skill and effort in making them grandiose, attractive and durable as though they were going to live in this world forever, and as though the only purpose of their life was to live luxuriantly with no concern for anything beyond. So their Prophet (pbuh) denounced them for doing that, because it was a waste of time and exhausted people’s bodies for no purpose, and kept them busy with something that was of no benefit in this world or the Next
• The construction of useless or grandiose buildings is not something which appears in isolation from everything else which is going on in a society. In fact, such a situation only occurs when a nation is both prosperous and obsessed with materialism. As for Ad, their level of humanity had fallen so low that they had no sympathy for the weak. The poor under their control were denied justice and suffered manifold oppression

وَلَا يَصُدُّنَّكَ عَنۡ ءَايَٰتِ ٱللَّهِ بَعۡدَ إِذۡ أُنزِلَتۡ إِلَيۡكَۖ وَٱدۡعُ إِلَىٰ رَبِّكَۖ وَلَا تَكُونَنَّ مِنَ ٱلۡمُشۡرِكِينَ ٨٧

And let them not turn you (O Muhammad, pbuh) away from (preaching) the Ayat of Allah after they have been sent down to you; and invite (men) to (believe in) your Lord and be not of Al-Mushrikun.

Surah 28 Al-Qasas Verse 87

يَٰعِبَادِيَ ٱلَّذِينَ ءَامَنُوٓاْ إِنَّ أَرۡضِي وَٰسِعَةٞ فَإِيَّٰيَ فَٱعۡبُدُونِ ٥٦ كُلُّ نَفۡسٖ ذَآئِقَةُ ٱلۡمَوۡتِۖ ثُمَّ إِلَيۡنَا تُرۡجَعُونَ ٥٧

O my slaves who believe! Certainly, spacious is My earth. Therefore worship Me. Everyone shall taste death. Then to Us you shall be returned.

Surah 29 Al-Ankabut Verses 56-57

• ‘death’ – wherever you are, death will catch up with you, so always obey Allah and be where Allah commands you to be, for this is better for you

۞مُنِيبِينَ إِلَيۡهِ وَٱتَّقُوهُ وَأَقِيمُواْ ٱلصَّلَوٰةَ وَلَا تَكُونُواْ مِنَ ٱلۡمُشۡرِكِينَ ٣١ مِنَ ٱلَّذِينَ فَرَّقُواْ دِينَهُمۡ وَكَانُواْ شِيَعٗاۖ كُلُّ حِزۡبِۢ بِمَا لَدَيۡهِمۡ فَرِحُونَ ٣٢

(And remain always) turning in repentance to Him, and be afraid and dutiful to Him; and perform As-Salat and be not of Al-Mushrikun. Of those who split up their religion and became sects, each sect rejoicing in that which is with it.

Surah 30 Ar-Rum Verses 31-32

وَإِذۡ قَالَ لُقۡمَٰنُ لِٱبۡنِهِۦ وَهُوَ يَعِظُهُۥ يَٰبُنَيَّ لَا تُشۡرِكۡ بِٱللَّهِۖ إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٞ ١٣

يَٰبُنَيَّ أَقِمِ ٱلصَّلَوٰةَ وَأۡمُرۡ بِٱلۡمَعۡرُوفِ وَٱنۡهَ عَنِ ٱلۡمُنكَرِ وَٱصۡبِرۡ عَلَىٰ مَآ أَصَابَكَۖ إِنَّ ذَٰلِكَ مِنۡ عَزۡمِ ٱلۡأُمُورِ ١٧ وَلَا تُصَعِّرۡ خَدَّكَ لِلنَّاسِ وَلَا تَمۡشِ فِي ٱلۡأَرۡضِ مَرَحًاۖ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ مُخۡتَالٖ فَخُورٖ ١٨ وَٱقۡصِدۡ فِي مَشۡيِكَ وَٱغۡضُضۡ مِن صَوۡتِكَۚ إِنَّ أَنكَرَ ٱلۡأَصۡوَٰتِ لَصَوۡتُ ٱلۡحَمِيرِ ١٩

And (remember) when Luqman said to his son when he was advising him: ‘O my son! Join not in worship others with Allah. Verily, joining others in worship with Allah is a great zulm (wrong) indeed’… ‘O my son! Aqim-is-Salat (perform prayers), enjoin Al-Maruf and forbid from Al-Mankur, and bear with patience whatever befalls you. Verily, these are some of the important commandments. And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster. And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the braying of the asses’.

Surah 31 Luqman Verses 13/17-19

• ‘…bear with patience…’ – what is subtly implicit here is the message that anyone who embarks enjoining good and forbidding evil is bound to encounter hardship. This is because others become upset with such a person and obstinately try to hurt him
• ‘…nor walk in insolence through the earth…’ – The Quran here employs the words mukhtal and fakhur. The former denotes an arrogant person who thinks too highly of himself. The latter denotes someone who boasts about his greatness before others
• ‘…And turn not your face away from men…’ – The Quranic term used is tusa”ir. Root Sa”r is a disease that afflicts a camel’s neck as a result of which its head is always turned in the same direction
• ‘And be moderate in your walking’ – The real objective of this directive is to bring about reform in man’s inner state. As long as this state remains vitiated, man’s external behaviour reflects it, even in the way he walks. If someone is arrogant, this inevitably manifests from his gait. Furthermore, a person’s gait precisely betrays the kind of arrogance/deficiency he suffers from, as in:

• Wealth, power, beauty, knowledge, authority and such other things make man arrogant and each kind of arrogance gives rise to a particular kind of gait
• Manifestation of excessive humbleness and self abasement in one’s gait also stem from a debased psychological state
• At times, it is a person’s suppressed feeling of pride that prompts him to make a show of utter austerity and devotion to Allah and this is displayed in his gait
• In other cases, a person is so overpowered by adverse circumstances in this worldly life that he feels utterly frustrated and loses self-esteem; as a result his gait becomes devoid of all zest and energy

• Luqman’s advice is that man should mend his mental and psychological state and walk in a dignified way, neither strutting with overweening nor parading an artificial display of meekness

• The way the Companions felt about this issue (of moderate walking) is illustrated by the following:

• Once Umar saw someone walking with his head downcast. He said to him, “Come on! Walk with your head upright. Islam is not sick”. Likewise, he censured someone who was walking languidly, “O miscreant! Why are you deadening our faith”, in Umar’s view, religiosity did not consist in walking listlessly as though one were sick. He resented anyone who wore a cloak of artificial humility. Indeed, he considered that this made-up meekness depicted a distorted image of Islam before others and further that it gave rise to an inert and sluggish attitude among the Muslims
• Once Aishah spotted someone walking in a manner that suggested he was utterly debilitated. She asked what had happened to him and was told that he was one of the qurra (singular qari, reciter). Thereupon she exclaimed: “Umar was the most prominent of the qurra, and yet when he walked, he walked swiftly; when he spoke, he was heard; and when he thrashed, he caused pain”

• ‘…and lower your voice…’ – This injunction does not mean that one must invariably speak in a low pitch and never speak loudly. Luqman did not counsel his son to altogether disregard the need for tonal variations. What is reprehensible, however, is to cry at the top of one’s voice in order to humiliate others or to impress others with one’s superiority. This is what has been likened to a donkey’s braying

ٱللَّهُ نَزَّلَ أَحۡسَنَ ٱلۡحَدِيثِ كِتَٰبٗا مُّتَشَٰبِهٗا مَّثَانِيَ تَقۡشَعِرُّ مِنۡهُ جُلُودُ ٱلَّذِينَ يَخۡشَوۡنَ رَبَّهُمۡ ثُمَّ تَلِينُ جُلُودُهُمۡ وَقُلُوبُهُمۡ إِلَىٰ ذِكۡرِ ٱللَّهِۚ ذَٰلِكَ هُدَى ٱللَّهِ يَهۡدِي بِهِۦ مَن يَشَآءُۚ وَمَن يُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِنۡ هَادٍ ٢٣

Allah has sent down the Best Statement, a Book (Quran), its part resembling each other, oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allah. That is the Guidance of Allah; He guides therewith whom He wills; and whomever Allah sends astray, for him there is no guide.

Surah 39 Az-Zumar Verse 23

• ‘skins of those who fear their Lord shiver from it’ – this is the description of the righteous, when they hear words of the Compeller, the Protector, the Almighty, the Oft-Forgiving, because they understand the promises and warnings contained therein. The frightening words and threats make their skin shiver from fear.
• The righteous are unlike others, in several ways:

1. They listen to the recitation of the Ayat (of the Quran) while sinners listen to the poetic verse recited by female singers
2. When the Ayat of Ar-Rahman is recited to them, they listen to them and understand their meanings. So they act upon them out of understanding not out of ignorance and blind following of others. The sinners are too busy to pay attention to them.
3. They adhere to the correct etiquette when they listen to them – their skin would shiver, their hearts would soften (to the remembrance of Allah) and they fall down in prostration weeping, with the proper attitude of fear, hope, love, understanding and knowledge. The characteristics of the followers of innovation (sinners) is that they lose their minds and swoon (and that is from Shaitan)

وَٱلَّذِينَ يَجۡتَنِبُونَ كَبَٰٓئِرَ ٱلۡإِثۡمِ وَٱلۡفَوَٰحِشَ وَإِذَا مَا غَضِبُواْ هُمۡ يَغۡفِرُونَ ٣٧ وَٱلَّذِينَ ٱسۡتَجَابُواْ لِرَبِّهِمۡ وَأَقَامُواْ ٱلصَّلَوٰةَ وَأَمۡرُهُمۡ شُورَىٰ بَيۡنَهُمۡ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ ٣٨

وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَٰلِكَ لَمِنۡ عَزۡمِ ٱلۡأُمُورِ ٤٣

And those who avoid the greater sins and Al-Fawahish and when they are angry, they forgive. And those who answer the Call of their Lord, and perform As-Salat, and who (conduct) their affairs by mutual consultation, and who spend of what We have bestowed on them…And verily, whoever shows patience and forgives, that truly would be from the things recommended by Allah.

Surah 42 Ash-Shura Verses 37/38/43

• ‘when they are angry, they forgive’ – Believers are not revengeful; they overlook the excesses committed by others and keep good control over their anger. This according to Quran is one of the best traits of a human being. It is projected as one of the main reasons for the Prophet’s resounding success. Aishah relates that “the Prophet (pbuh) never took revenge on personal grounds. He enforced punishment only when some Divine command was violated”
• That the believers conduct their affairs through consultation is highlighted as one of their excellent traits. The following are pertinent to note:

1. If one arbitrarily decides something which concerns others it is tantamount to committing excesses against them and no one has the right to act high-handedly in matters of common interest. Justice requires that all persons concerned with the matter should be consulted while taking a decision. If the issue relates to a very large number of people, their representatives should be taken into confidence.
2. Any person who acts arbitrarily on public issues and disdainfully disregards others does so either to serve his personal interests or out of arrogance, both these traits are morally reprehensible.
3. It is a huge responsibility to adjudge others’ interest. A God-fearing person realises the tremendous burden of his accountability to Allah, at times, he is deterred by this thought from accepting positions of responsibility. Consultation may help in arriving at a sound and just decision. Even if an inadvertent mistake is committed, any specific individual cannot be faulted on that count.

These three considerations underlie the Islamic teachings with regard to mutual consultation as a requirement of Islam’s broader ethical code.

• The Islamic way of life pre-supposes mutual consultation at every level, both minor and major. Domestic issues should be decided together by husband and wife, and as children come of age, they should also be consulted. Family matters may be best resolved by taking into consideration the opinion of all adults. As for issues concerning a tribe or town, if all relevant people cannot be consulted their representatives should settle matters in an acceptable manner. The head of the state should draw upon the suggestion of truly representative advisors.
• In terms of its nature and essence, the Quranic directive for mutual consultation calls for the following:

1. People should enjoy full freedom of expression in matters concerning their rights and interests. They should be fully informed as regards how their affairs are decided.
2. People entrusted with running collective affairs should be appointed with the consent of the people.
3. That the ruler should appoint only those people to advise him who enjoy public confidence.
4. That those who are consulted should express their views to the best of their knowledge and in consonance with their conscience.
5. That the opinion arrived at by consensus or majority vote of the consultative assembly should be accepted.

The Quran categorically states that mutual consultation should be the basis of running public affairs. It should be clear, however, that consultation is confined to the limits fixed by Allah’s Law. Muslims are obliged to turn, in the first place, to Allah and His Messesnger (pbuh) in all their affairs. They cannot overrule or alter (by consultation) what has already been decided by Allah and His Messesnger (pbuh)

مُّحَمَّدٞ رَّسُولُ ٱللَّهِۚ وَٱلَّذِينَ مَعَهُۥٓ أَشِدَّآءُ عَلَى ٱلۡكُفَّارِ رُحَمَآءُ بَيۡنَهُمۡۖ تَرَىٰهُمۡ رُكَّعٗا سُجَّدٗا يَبۡتَغُونَ فَضۡلٗا مِّنَ ٱللَّهِ وَرِضۡوَٰنٗاۖ سِيمَاهُمۡ فِي وُجُوهِهِم مِّنۡ أَثَرِ ٱلسُّجُودِۚ ذَٰلِكَ مَثَلُهُمۡ فِي ٱلتَّوۡرَىٰةِۚ وَمَثَلُهُمۡ فِي ٱلۡإِنجِيلِ كَزَرۡعٍ أَخۡرَجَ شَطۡ‍َٔهُۥ فَ‍َٔازَرَهُۥ فَٱسۡتَغۡلَظَ فَٱسۡتَوَىٰ عَلَىٰ سُوقِهِۦ يُعۡجِبُ ٱلزُّرَّاعَ لِيَغِيظَ بِهِمُ ٱلۡكُفَّارَۗ وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ مِنۡهُم مَّغۡفِرَةٗ وَأَجۡرًا عَظِيمَۢا ٢٩

Muhammad (pbuh) is the Messenger of Allah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking bounty from Allah and (His) Good Pleasure. The mark of them is on their faces from the traces of prostration. This is their description in the Torah. But their description in the Injil is like a (sown) seed which sends forth its shoot, then makes it strong, and becomes thick and it stands straight on its stem, delighting the sowers, that He may enrage the disbelievers with them. Allah has promised those among them who believe and do righteous good deeds, forgiveness and a mighty reward.

Surah 48 Al-Fath Verse 29

• The Prophet (pbuh) said: ‘A believer to another believer is like a building whose different parts enforce each other’; then he clasped his hand with his fingers interlaced
• ‘mark of them’ – refers to several meanings, as in:

• Graceful appearance (Ibn Abbas)
• Humbleness and reverence (Mujahid)
• The righteous good deed brings light to the heart, brightness to the face, ampleness in provisions and love in people’s hearts
• Mark on foreheads caused by prostrations during Prayers

Narrated Abdullah bin Abbas that the Prophet (pbuh) said: ‘Verily, good conduct, graceful appearance and moderation are one part out of twenty five parts of Prophethood’

• Imam Malik said “the companions enrage them (a category of Muslims), and according to this Ayah, he who is enraged by the Companions is a disbeliever’ Several scholars agreed with Malik’s opinion. There are numerous Hadiths mentioning the virtues of the Companions and prohibiting the criticism on their mistakes. Narrated Abu Hurayrah that the Prophet (pbuh) said: ‘Do not abuse my companions, for by One in Whose Hand is my soul! If one of you spends the amount of Uhud in gold, that amount will never reach the level of one of them spending a Mudd half of it’

إِنَّمَا ٱلۡمُؤۡمِنُونَ إِخۡوَةٞ فَأَصۡلِحُواْ بَيۡنَ أَخَوَيۡكُمۡۚ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُرۡحَمُونَ ١٠

The believers are nothing else than brothers (in Islamic religion). So, make reconciliation between your brothers, and fear Allah that you may receive mercy.

Surah 49 Al-Hujurat Verse 10

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱجۡتَنِبُواْ كَثِيرٗا مِّنَ ٱلظَّنِّ إِنَّ بَعۡضَ ٱلظَّنِّ إِثۡمٞۖ وَ لَا تَجَسَّسُواْ وَلَا يَغۡتَب بَّعۡضُكُم بَعۡضًاۚ أَيُحِبُّ أَحَدُكُمۡ أَن يَأۡكُلَ لَحۡمَ أَخِيهِ مَيۡتٗا فَكَرِهۡتُمُوهُۚ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ تَوَّابٞ رَّحِيمٞ ١٢

O you who believe! Avoid much suspicion; indeed, some suspicion is sin. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it. And have taqwa of Allah. Verily, Allah is the One Who forgives and accepts repentance, Most-Merciful.

Surah 49 Al-Hujurat Verse 12

• Suspicion includes having doubts and suspicions about the conduct of one’s family, relatives and other people in general
• Narrated Anas that the Prophet (pbuh) said: ‘Do not shun each other; do not ignore one another; do not hate one another, and do not envy one another, and be brothers, O servants of Allah. No Muslim is allowed to shun his brother for more than three days’
• Narrated Abu Hurayrah that the prophet (pbuh) said: ‘Beware of suspicion, for suspicion is the worst of false tales; do not spy on one another; do not look for others’ faults; do not be jealous of one another; do not envy one another; do not hate one another; and do not desert (shun) one another. And O Allah’s servants! Be brothers’
• In the Sahih it is recorded that the Prophet (pbuh) said: ‘Neither commit Tajassus nor Tahassus nor hate each other nor commit Tadabur. And be brothers, O servants of Allah’ Al Awazai said, “Tajassus means to search for something while Tahassus means listening to people when they are talking without their permission, or eavesdropping at their doors. Tadabur refers to shunning each other” Tajassus usually harbours ill intentions. As for Tahassus (inquiring) it is usually done for a good reason. However, both can have evil connotations, and hence the Sahih above.
• Narrated Hudaifah that the Prophet (pbuh) said: ‘A Qattat will not enter Paradise’ [a Qattat is a person who conveys disagreeable, false information from one person to another with the intention of causing harm and enmity between them]
• Narrated Abu Hurayrah: “It was asked, “O Allah’s Messenger! What is backbiting?” He (pbuh) said: ‘Mentioning about your brother in a manner that he dislikes’ He was asked, “What if my brother was as I mentioned?” He said: ‘If he was as you mentioned, you will have committed backbiting. But if he was not as you say about him, you will have falsely accused him’”
• Backbiting was strictly and sternly warned against. Narrated Jabir bin Abdullah “We were with the Messenger of Allah (pbuh) when a rotten odour was carried by the wind. The Prophet (pbuh) said: ‘Do you know what this odour is? It is the odour of those who backbite people’”
• The majority of the scholars have stated that repentance for committing the sin of backbiting is that one refrains from backbiting intending not to repeat it again. There is a difference of opinion whether one should apologize to those who he has backbitten. Some scholars state that it is not necessary, because if they knew, they could be hurt more. It is better then that one should praise those whom he has backbitten in audiences in which he has committed the act. It is also better if one defends the injured party against any further backbiting, as much as one can, as recompense for his earlier backbiting.

۞قَالَتِ ٱلۡأَعۡرَابُ ءَامَنَّاۖ قُل لَّمۡ تُؤۡمِنُواْ وَلَٰكِن قُولُوٓاْ أَسۡلَمۡنَا وَلَمَّا يَدۡخُلِ ٱلۡإِيمَٰنُ فِي قُلُوبِكُمۡۖ وَإِن تُطِيعُواْ ٱللَّهَ وَرَسُولَهُۥ لَا يَلِتۡكُم مِّنۡ أَعۡمَٰلِكُمۡ شَيۡ‍ًٔاۚ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٌ ١٤ إِنَّمَا ٱلۡمُؤۡمِنُونَ ٱلَّذِينَ ءَامَنُواْ بِٱللَّهِ وَرَسُولِهِۦ ثُمَّ لَمۡ يَرۡتَابُواْ وَجَٰهَدُواْ بِأَمۡوَٰلِهِمۡ وَأَنفُسِهِمۡ فِي سَبِيلِ ٱللَّهِۚ أُوْلَٰٓئِكَ هُمُ ٱلصَّٰدِقُونَ ١٥

The Bedouins say: “We believe”. Say, “You believe not but you only say ‘We have surrendered (in Islam)’, for Faith has not yet entered your hearts. But if you obey Allah and His Messenger (pbuh), He will not decrease anything in reward for your deeds. Verily, Allah is Oft-Forgiving, Most Merciful” Only those are the believers who have believed in Allah and His Mesesenger (pbuh), and afterwards doubt not but strive with their wealth and their lives for the cause of Allah. Those! Those are the truthful.

Surah 49 Al-Hujurat Verses 14-15

• The Ayat provides proof that Faith is a higher grade than Islam. This is also demonstrated in the Hadith of Jibril when he questioned the Prophet (pbuh) about Islam, then Iman, then Ihsan.
• Narrated Amir bin Sad: The Messenger of Allah (pbuh) gave some man and did not give one of them. Sad said “O Allah’s Messenger, you gave to so-and-so and so-and-so. However, you gave nothing to so-and-so, even though he is a believer (Mumin)” The Prophet (pbuh) said: ‘Or say, a Muslim’ Sad repeated his statement thrice; each time the Prophet (pbuh) made a distinction between the grade of a believer and the grade of Muslim, indicating that Iman is a more exclusive grade than Islam

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا تَنَٰجَيۡتُمۡ فَلَا تَتَنَٰجَوۡاْ بِٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَمَعۡصِيَتِ ٱلرَّسُولِ وَتَنَٰجَوۡاْ بِٱلۡبِرِّ وَٱلتَّقۡوَىٰۖ وَٱتَّقُواْ ٱللَّهَ ٱلَّذِيٓ إِلَيۡهِ تُحۡشَرُونَ ٩ إِنَّمَا ٱلنَّجۡوَىٰ مِنَ ٱلشَّيۡطَٰنِ لِيَحۡزُنَ ٱلَّذِينَ ءَامَنُواْ وَلَيۡسَ بِضَآرِّهِمۡ شَيۡ‍ًٔا إِلَّا بِإِذۡنِ ٱللَّهِۚ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ ١٠

O you who believe! When you hold secret counsel, do it not for sin and wrongdoing, and disobedience towards the Messenger but do it for Al-Birr (righteousness) and At-Taqwa (virtue and piety); and fear Allah to Whom you shall be gathered. Secret counsel is only from Shaitan, in order that he may cause grief to the believers. But he cannot harm them in the least, except as Allah permits. And in Allah let the believers put their trust.

Surah 58 Al-Mujadilah Verses 9-10

• The Sunnah also forbids secret counsel (Najwa) so that no Muslim is bothered by it. Narrated Abdullah bin Umar that the Prophet (pbuh) said: ‘If you were three, then two of you should not hold a secret counsel in the presence of the third person, except with his permission, because that would cause him to be worried’

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا قِيلَ لَكُمۡ تَفَسَّحُواْ فِي ٱلۡمَجَٰلِسِ فَٱفۡسَحُواْ يَفۡسَحِ ٱللَّهُ لَكُمۡۖ وَإِذَا قِيلَ ٱنشُزُواْ فَٱنشُزُواْ يَرۡفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ دَرَجَٰتٖۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ ١١

O you who believe! When you are told to make room in the assemblies, (spread out and) make room. Allah will give you (ample) room (from His Mercy). And when you are told to rise up, rise up. Allah will exalt in degrees those of you who believe and those who have been granted knowledge. And Allah is Well Acquainted with what you do.

Surah 58 Al-Mujadilah Verse 11

• Allah teaches His servants good manners and orders them to be kind to each other when they are sitting together.
• Narrated Abdullah bin Umar that the Prophet (pbuh) said: ‘One of you should not remove someone from his place and sit in it, but instead, spread out and make room’ A Hadith also states: ‘A man should not leave his place for another man, but rather spread out and make room and Allah will make room for you’
• ‘rise up’ – refers to:

• Get up for Jihad
• Called to any type of good

• ‘knowledge’ – Narrated Umar: “Surely, your Prophet (pbuh) has said ‘Verily, Allah elevates some people and degrades others, on account of this Book’ (referring to the Quran and the knowledge it provides to people)

لَّا تَجِدُ قَوۡمٗا يُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ يُوَآدُّونَ مَنۡ حَآدَّ ٱللَّهَ وَرَسُولَهُۥ وَلَوۡ كَانُوٓاْ ءَابَآءَهُمۡ أَوۡ أَبۡنَآءَهُمۡ أَوۡ إِخۡوَٰنَهُمۡ أَوۡ عَشِيرَتَهُمۡۚ أُوْلَٰٓئِكَ كَتَبَ فِي قُلُوبِهِمُ ٱلۡإِيمَٰنَ وَأَيَّدَهُم بِرُوحٖ مِّنۡهُۖ وَيُدۡخِلُهُمۡ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَاۚ رَضِيَ ٱللَّهُ عَنۡهُمۡ وَرَضُواْ عَنۡهُۚ أُوْلَٰٓئِكَ حِزۡبُ ٱللَّهِۚ أَلَآ إِنَّ حِزۡبَ ٱللَّهِ هُمُ ٱلۡمُفۡلِحُونَ ٢٢

You (O Muhammad, pbuh) will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger (Muhammad, pbuh), even though they were their fathers or their sons or their brothers or their kindred. For such He has written Faith in their hearts, and strengthened them with Ruh (proofs, light, true guidance) from Himself. And He will admit them to Gardens (Paradise) under which rivers flow, to dwell therein (forever). Allah is pleased with them and they with Him. They are the party of Allah. Verily, it is the party of Allah that will be successful.

Surah 58 Al-Mujadilah Verse 22

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ قُوٓاْ أَنفُسَكُمۡ وَأَهۡلِيكُمۡ نَارٗا وَقُودُهَا ٱلنَّاسُ وَٱلۡحِجَارَةُ عَلَيۡهَا مَلَٰٓئِكَةٌ غِلَاظٞ شِدَادٞ لَّا يَعۡصُونَ ٱللَّهَ مَآ أَمَرَهُمۡ وَيَفۡعَلُونَ مَا يُؤۡمَرُونَ ٦

O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels, stern (and) severe, who disobey not the commands they receive from Allah, but do that which they are concerned.

Surah 66 At-Tahrim Verse 6

• A believer commands obedience to Allah to his family; he orders his family to obey Allah’s orders and helps them to act upon them. When he sees disobedience, he stops them and forbids them from doing it. Ad-Dahhak said that it was an obligation for the Muslim to teach his near family members, and his male and female slaves what Allah has made obligatory for them and what Allah has forbidden for them

فَإِنَّ مَعَ ٱلۡعُسۡرِ يُسۡرًا ٥ إِنَّ مَعَ ٱلۡعُسۡرِ يُسۡرٗا ٦ فَإِذَا فَرَغۡتَ فَٱنصَبۡ ٧ وَإِلَىٰ رَبِّكَ فَٱرۡغَب ٨

Verily, along with every hardship is relief. Verily, along with every hardship is relief. So, when you have finished (your occupation), devote yourself to Allah’s worship. And to your Lord (alone) turn (all your) intentions and hopes.

Surah 94 Ash-Sharh Verses 5-8

• In a Hadith, it is stated that: ‘There is no Prayer when the food is served, nor when the two foul things (excrement and urine) are pressing a person’ The Prophet (pbuh) also said: ‘When the Prayer has started and the dinner has been served, then begin with dinner’

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