Issue 167 » April 26, 2002 -
General
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Living the Quran
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Translation:
Surah al-Ma'arij (The Ways of Ascension)
Chapter 70: Verses 19-25"Indeed, man was created impatient.
Irritable when evil touches him, and stingy when good reaches him.
Except those devoted to prayer (salah), those who remain ever constant in their prayer. And those in whose wealth there is a known right for the beggar who asks (sa'il)
and for the unlucky who is in need (mahroom)."Commentary
Human Nature
It is human nature, or his natural weakness, to be in a state of impatience and hasty unease. Here, one should keep in view that at many places in the Quran, after mentioning humanity's common moral weaknesses, the true believers and the righteous have been made the exception. The same theme is being expressed in these verses.
This explains the fact that these 'hereditary weaknesses' are within our power to change. If individuals accept the role of God's guidance in their lives, ponder over their purpose of creation, and strive to reform themselves practically and sincerely, they can remove such immoral qualities.
On the other hand, if a person believes he or she is living on this earth "just to make the most [fun] out of it" and to "achieve all happiness and experience all pleasures" since "life is short", then traits such as selfishness, egotism, indecency, sexual perversions, material obsessions, and arrogance become ingrained in one's personality.
It is only throught patience (sabr) and steadfastness (istiqamah) in face of temptation and strife that believers and righteous custodians of this earth are able to look beyond their personal desires and interests and bring inner peace, social justice, mutual love and harmony.
Who are these Steadfast, Disciplined, and Selfless People?
The following are the two traits of those who do not panic and become ungrateful to Allah when hardship strikes them or become stingy when they have "enough in life":
1- That no laziness, no love of ease and comfort, no occupation or interest hinders them from being punctual and regular in Salah. When the time of daily prayers comes, they leave their work or activity and stand up to worship with peace of mind and comfort, thereby reconnecting themselves with their Lord - the Source of all peace, contentment, and help!
Those who wish to lead productive, disciplined and meaningful lives know the practical benefits and wisdom in the divine institution of Salah. They see its positive effects in their own lives: the punctuality it instills, the discipline it requires, the physical and spiritual purity it develops, and the refuge and protection it provides from the haram activities and inclinations in and around us. Imam Abu Hamid al-Ghazali (rahimahullah) used to say, "If you wish to fight laziness and procrastination, then begin by praying the five daily Salah on time."
2- In addition to their attachment and yearning for Prayer, these people are cognisant of the due right of others in their wealth and earnings. They provide for those in need whether they are asked or not. The word Sai'l in the verse refers not only to a beggar on the street, but any needy person who asks for help. And Mahroom, literally the one deprived, implies a person who is unemployeed, or the one who tries to earn a living but can not earn enough to supprt his or his family's needs due to various circumstances.
In fact, as soon as it becomes known to a God-fearing Muslim that a person is in need - whether personal or material, regardless of faith, race, or culture - he does not wait for the needy person to ask or beg, but willing reaches out and offers his or her help. This is the way of our great Prophet Muhammad (sall Allahu 'alayhi wa sallam) and the generations after him.
[compiled from "Tafheem al-Qur'an" (Towards Understanding the Quran)
by Sayyid Abul A'la Mawdudi (Islamic Publications Ltd, Lahore, 1987)]
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Prophetic
Guidance
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:!: The Free Slaves :!:
The Prophet Muhammad strongly encouraged and actively solicited the freeing of slaves and declared it one of the greatest deeds of righteousness in Islam. His Companions, such as Sayyidna Abu Bakr (radhi Allahu 'anh) and others who had the financial means, would personally free the weakest and most persecuted among the slaves from the bondage of Makkan tribal leaders, using their own wealths and possessions. The emancipation of slaves is not only a 'good deed' in Islam, but indeed required as an expiation for many of the severe sins where slavery exists.
Although slavery existed in the world before the advent of Islam in Arabia, and lingered on as a cultural practice, in Muslim societies it never degraded into an organized state-sponsored practice of racial oppression, exploitation of minorities and foreigners, or the subjugation and humiliation of an entire conquered people for the purposes of 'cheap labour' as was the case with Europeans and its 'Christian' colonialists.
This was mainly due to Islam's unequivocal declaration of the infinite value of all human life [the death of single Muslim is worse than the destruction of the holy Ka'abah and no human life is violable without just cause], the divine honour bestowed to all humans [humans are God's representatives on earth and its guardians], their equality before God as His slaves [no soul is superior to another except in righteousness] and their inalienable rights to safety, dignity, honour and freedom.
"Your slaves are your brethren upon whom Allah has given you authority. So, if one has one's brethren under one's control, one should feed them with the like of what one eats and clothe them with the like of what one wears. You should not overburden them with what they cannot bear, and if you do so, then help them (in their hard job)." [Bukhari]
This is the road to true social, mental and psychological emancipation of slaves: the recognition of their full humanity and divine entitlement to rights, the restoration of their honour, dignity and participation in society after freedom, the opportunity for them to free themselves in absence of other avenues, their education and unhindered, undiscriminated assimilation into the 'free' community, and their just and fair treatment by individuals not just in words and deeds, but perceptions and attitudes. An "Emancipation Proclamation" is only as good as its actual manifestation in the hearts, minds, feelings, and attitudes of people and society. Islamic history is filled with examples of how the 'slaves of Islam' became the 'leaders of humanity': from the lone Sayyidna Bilal (radhi Allahu 'anh) to the unmatched scholarship, learning and leadership of the African 'ulema who at one point in time outnumbered those of Arab origin!
:: POP QUIZ ::
How many slaves, male and female,
did the Messenger of God
personally set free from their masters during his lifetime?
(a) 3 (b) 15 (c) 24 (d) 59
Check next week's Friday Nasiha for correct answer!
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Quotes
to Ponder Upon
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"All humans are dead except those who have knowledge ...
and all those who have knowledge are asleep, except those who do good deeds ...
and those who do good deeds are deceived, except those who are sincere ...
and those who are sincere are always in a state of worry [for others]."Imam al-Shafi'i (rahimahullah)
[quoted in IslamiCity Bulletin - "A Heart That Feels For All" - 19/04/2002]
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Community
& Society
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How do we keep the bonds of Islamic brother/sisterhood intact to fulfill our goals as an Ummah, especially in North America, where our diversity is even more marked than in other parts of the world? In the continuing series, we will present ten practical ways you and your community can build unity.
8) Heed the advice found in Surah Hujurat
This 49th chapter of the Quran provides excellent guidance on the kind of behavior that Muslims should avoid to establish Muslim unity. For instance, Allah, advises us to avoid mockery, defamation and suspicion. These are all things which serve to divide us and create hatred, hurt and dissension.
Discuss the themes of Surah Hujurat relating to Muslim behavior in family meetings, study circles and classes for young and old Muslims, Khutbas, talks, etc. in your community to share this Divine wisdom with all.
Whenever you recall that you have done Gheebah (backbitten someone) against a Muslim or non-Muslim, you should remember that you need to seek that person's forgiveness. Doing this is a prerequisite to washing off that sin.