Friday Nasiha

General

Translation:

"And do not let your wrath against the people who have barred you from the Holy Mosque move you to commit undue transgression; rather help one another in acts of righteousness [birr] and piety [taqwa], and do not help one another in sin [ithm] and transgression ['udwaan]"

Background

At the time of this revelation, the non-Muslims of Quraysh in Makkah had prevented the Muslims from visiting the Ka'bah, in the most sacred Mosque of Muslims. In fact, in violation of the ancient tradition of Arabia, they even deprived the Muslims of their right to make Pilgrimage [Hajj]. As a result, the Muslims of Madinah felt inclined to prevent the non-Muslim tribes from making their pilgrimage by not letting them pass along the routes to Makkah, which lay close to the Islamic domains, and to attack their trading caravans during the time of Pilgrimage.

Through these verses, however, God prevented Muslims from carrying out this plan, and commanded them not transgress their limits, avoid the sin, and instead help one another only in acts of Birr (righteousness) and Taqwa (God-Consciousness).

Meaning of Birr and Taqwa

Abu al-'Aaliyyah (may Allah be pleased with him) has said that 'doing Birr' involves doing that what has been ordered by Islam and finding peace in it, and 'observing Taqwa' involves staying away from what has been prohibited and being content with it. Imam al-Qurtubi quotes al-Mawaridi (may Allah be pleased with them both): "Birr involves doing deeds that please people (through helping them), while Taqwa involves those acts that please Allah. Someone who combines the two, has achieved true salvation!"

Birr: Satisfaction of Your Heart

The Prophet Muhammad (peace be upon him) said, "Birr (rightouesness) is what satisfies the heart and the soul. And Ithm (sin) is what pricks in your heart, even if people assure you of its lawfulness" [al-Bukhari and Ahmad]. In another Hadith, he said, "Birr is upright behavior and Ithm is that which bothers your heart, and you dislike that people should know about it." [Muslim and at-Tirmidhi]

True Righteousness: Interaction with Society....and It Ain't Easy

The fact that Allah commands us to 'Help one another in Righteousness' naturally implies that Muslims must be involved in the affairs of the community, take care of each other's needs, invite others to goodness, and help them give up transgression. The Prophet (sall Allahu 'alayhi wa sallam) was himself known for solving the issues and disputes of the community by giving his time, advice, wealth, love, and warning to his community, on various day-to-day, real life, family, religious, and social issues. And he knew it wasn't easy!

No wonder why he told us, "A Believer who intermingles with the people and is patient over the inconveniences (caused by serving and helping them), is better rewarded than the one who does not intermingle with them and does not bear the difficulties with patience." [Ahmad, at-Tirmidhi, and Ibn Majah]. On the contrary, in the same verse Allah commands us "do not help one another in Sin and Transgression". Its application could be found in a Hadith as well, "Whoever strove with an oppressor to help him, while he knew that the man is an oppressor, has exited the fold of Islam." [at-Tabarani]

[compiled from "Tafsir Ishraq al-Ma'ani", Vol III by Sayyid Iqbal Zaheer
and "Towards Understanding the Quran", Vol II by Sayyid Abul A'la Mawdudi]

Shari'ah is the Islamic Law: the final, perfected and universally-applicable form of the divinely revealed code of life and conduct for all humanity. This series seeks to inform and educate both Muslims and non-Muslims about the place of Shari'ah within Islam, its fundamental principles, objectives, and methodology for implementation in the day-to-day civic life of society. It will also aim to remove some of the misconceptions built around the various rulings in Shari'ah that distract from its main purpose - safeguarding human life, family, dignity, wealth, and intellect hence creating an environment that nurtures the soul!

Series continued from Issue #155

Place of The Individual in Shari'ah

The overall scheme of the Shari'ah and its various specific provisions are largely determined by the way Islam resolves the perennial question of tension between the individual and society and the fundamental and crucial role it assigns to the family.

The concept of the individual and the emphasis on his achievement is not the product of modern Western thought, as many people have tried to make the world believe. The individual has always been the cornerstone in Islam's total scheme and plan of justice, though in a way fundamentally different from the Western concept. His status and achievement neither depend upon nor can be measured by the standards of 'consumption'. In the sight of God, real human progress is moral, not material; its real measure is possible in the life Hereafter, not in this world.

This theme is so patently obvious and prominent in the Qur'an that it requires no substantiation. On the Day of Judgement, it will be individuals in their personal capacities, and not groups and societies, who will be held fully responsible and accountable for what they have done in their earthly lives. "Everyone of them will come to Him on the Day of Resurrection, all alone" [Maryam 19:95]. And: "Now you have come to Us, alone, just as We created you the first time!" [al-An'am 6:94].

This is because it is the individual who has been given free will, a moral sense and the knowledge of right and wrong. It is therefore also important that he should be fully enabled to achieve his purpose and realise his potential. This seems to be the primary thread running through the entire fabric of the Shari'ah. His life, person, freedom, possessions and honour are sacred and inviolable: no human being, not even the most powerful ruler, has the right, privilege or authority, unless acting in accordance with the law of God, to take anyone's life, harm anyone physically, take away their possessions or violate their honour.

Importance of Society

Having said that, it is important to recognise that the individual lives in a society without which he or she can neither survive nor find fulfillment. Social order and its good are not separate from or in conflict with individual good. Both should stand together – fused and harmonious, co-operating and assisting – in the service of their One God. Both are inter-dependent and in equilibrium. Both have their well-defined functions and orbits to follow. "It behooves not the sun to overtake the moon, nor does the night outstrip the day. Each floats in its orbit" [Yasin 36:40].

Also the balance is provided by divine guidance in the tensions between various components of human life – between the individual and society, between man and woman. The congregational nature of all forms of worships – whether prayers, charity, fasting or pilgrimage – and great stress on the formation of the Ummah as an integrated whole amply reflect Islam's concern for society and its employment as a means of the individual's development, purification and self-realization.

... to be continued next week ...

[compiled from "Shari'ah: The Way of Justice" by Ustadh Khurram Murad (rahimahullah)]