loading

Covenant, Kinship, Easy Islam

Issue 380 » May 26, 2006 - Rabi Al-Thani 28, 1427

General

Living the Quran

Al-Rad (The Thunder)
Chapter 13: Verse 20 (partial)

Fulfilling The Covenant
"Those who fulfill Allah's covenant.”

Allah's covenant! What is it? Following explanations can be offered in connection with this verse:

First, as Ibn Abbas has said, the allusion is to the covenant taken by Allah from the human souls before their creation while they were yet in Adam's loins, asking them, "Am I not your Lord?"

Second, the term "Allah's covenant" includes every right thing (that the human ought to be doing) following the demands of reason and good sense. Of this second kind, there are two types:

1) Those things that are so proved through intellectual reasoning.
2) Those things that are so proved by Divine Revelation.

Allah's covenant covers everything that has clear evidence in its favour: either rational or divine. In fact, the word covenant is synonymous to evidence. And there is no covenant stronger than evidential proofs (that the humans are shown as Allah's signs). In short, anything that an irrefutable evidence indicates as the right thing to do, is something the humans are bound to do. This is the covenant of Allah in its fullest sense.

Source:
"Ishraq Al-Ma'ani" - Syed Iqbal Zaheer, Vol. 6, p. 97

Understanding the Prophet's Life

Ties of Kinship

Ibn Jurayj reported, "We have been told that the Prophet, peace be upon him, said, 'If you didn't walk with your feet to your kinsfolk, and did not share your wealth with them, then, you snapped ties with them.'" (Ibn Jarir)

This refers to all ties arising from human relationships -e.g, the bonds of the family, responsibility for the orphans and the poor, the mutual rights and duties of neighbours - as well as the spiritual and practical bonds which should exist between all who belong to the brotherhood of Islam.

In its widest sense, the spiritual obligation is to remain conscious of the unity of purpose underlying God's creation, and hence man's moral duty to treat all living beings with love and compassion. In practical term it would imply helping the needy, preventing harms that threaten to strike them: such as those that are within one's means, visiting the sick, attending the funerals, spreading the Salam among the Muslims, smiling in their faces, and being good to the animals.

Fudayl bin Ayad once said, "Remember, if a man was good towards everyone to the extreme limits, but didn't treat well the chickens that he has, he will not be counted as those who do good."

Source:
"Tafsir al Fakhr al Razi" - Muhammad al-Razi Fakhr
"The Message of the Quran" - Muhammad Asad

Blindspot!

Islam is not Complex

Islam is not a way of life that is complex or difficult. Rather it is the human being who practises Islam who often makes it difficult and then, complexity overtakes him so that eventually he is unable to cope with even the simplest of tasks. The fact that It is possible for every person to understand and practice Islam is assured by the following three principles:

Firstly, the basic beliefs contain no mystery and are therefore easy to comprehend. Every tenet in Islam is subject to analysis and inquiry. Moreover, Islam does not present stumbling blocks to the mind. Islam does not present concepts or ideas which the intellect cannot grasp. Even the simplest of minds can understand its basic beliefs. It is therefore not surprising that its beliefs are universal.

Secondly, the most important and stringent obligations ordained upon Muslims are easy to undertake. That is, the duties and obligations laid down by Allah have been graded. And, it is the wisdom of Allah that the greater the importance He has attached to any act, the easier it is for everyone to accomplish it. Thus, for example, the five daily Salat (Prayers) and Sawm (fasting) during the month of Ramadan are compulsory upon everyone, since they are within everyone’s reach to accomplish. Zakat (almsgiving) and Hajj (pilgrimage), on the other hand, though fundamental pillars of Islam, are not compulsory upon everyone. If it were made compulsory upon everyone, then those who did not possess the financial means would be unable to carry out these duties.

Thirdly, there are provisions for exemption when it is genuinely not possible for someone to fulfil an obligation. For instance, if a person is genuinely unable to stand up and pray, then he is permitted to sit down or even lie down and pray. Similarly, if there is no water available to perform the wudu or ablution before prayer, then one can make tayammum, which is a simple dry ablution, performed by using clean earth or dust. Therefore, even when there appear to be difficulties, if one looks closely at the Shariah or Islamic legal code as a whole, one will find so many rules relating to exemption that enable one to practice Islam very easily and this is the case regardless of the problem: political, economic or simply personal.

Therefore, as long as one possesses the basic tools, a sound knowledge of what is stated in the Shariah regarding a particular matter and an awareness of the responsibility for ones own actions, a person may decide for himself when to deviate from the standard.

Source:
"Islam: The Easy Way" - Khurram Murad