Friday Nasiha

Living The Quran

A World of Wonders
Al-Dhariyat (The Scattering Winds) Sura 51: Verse 21

"And in yourselves too: can you not see?"

Man is indeed the greatest wonder, or miracle on earth, although he is often oblivious to his own real status and to the secret wonders in his own constitution. He is a great wonder in his outer and inner self; his body and soul. When man begins to think about himself, he always finds some great wonder to contemplate.

Every human being is a world of its own; a mirror reflecting the whole universe in a special and unique image that is not repeated at any moment in history. There is no parallel for any one person in the entire human race, whether in shape, features, mind, faculties, spirit, feelings or even in the way the universe is reflected in that person's mind. In this divine museum that includes millions of millions of individuals, each one is a unique sample that can never be repeated in the same way as fingerprints are unrepeated throughout human history.

Furthermore, we gain much pleasure from looking carefully at people's faces, features, movements and habits, provided that such a look is cast through the eyes of one who acknowledges his position as a servant of God, taking a round in an exhibition of the greatest Creator's work. How about one who spends a lifetime in such pleasant exercise? With a pointer like this, the Quran creates man anew, giving him a new faculty of perception, a new pleasant life and an enjoyment that is unparalleled by anything on earth.

It is this level of reflection and contemplation that the Quran wants us to achieve. Faith is what gives our hearts such a treasure and opens for us this superior enjoyment while we are still on earth.

Compiled From:
"In the Shade of the Quran" - Sayyid Qutb, Vol 16, pp. 154-156

Understanding The Prophet's Life

Three Grave Sins

Imam Muslim relates from God's Messenger: On the Last Day, God will not talk to, pay attention to, or purify three types of people. A painful torment awaits them. These are the people who "trail their robes," who remind those they have favoured of their favours, and who try to sell their goods by false oaths.

The hadith begins with thalathatun (three), meaning any three, unnamed, unworthy of being named. In other words, they may be met anywhere, and they and their actions are so despicable that Muslims should avoid them. God will ignore such people in the next world. This is a severe punishment, for, as stated in Surah al-Rahman, speech is one of the foremost and greatest favours of God to humanity. Besides, we will be in dire need of speaking on the Day of Judgment, when we try to justify ourselves.

The first and most grievous sin is "trailing one's robe," an Arabic idiom for arrogance. Arrogance means to contest with God for the rule of the Earth. Human beings, despite their vast weakness, poverty, and powerlessness are nevertheless enchanted with themselves. They consider their abilities, skills, position, wealth, apparent accomplishments, and so on worthy of pride. This leads to self-conceit and self-pride.

The second grave sin is reminding others of the favours you have done for them. Those who regard everything as a gift from God understand that they can benefit others only if God allows them to do so. As a result, those who do the favour actually feel indebted to those who they have helped, for such actions allow them to receive a spiritual reward.

The last grave sin is deception in trade. According to the laws of Islam, merchants must disclose any defect in what they are selling.

Besides being connected with unbelief in and distrust of God, these three sins poison society's life and indicate weak character. Hence, the severity of their punishment.

Compiled From:
"The Messenger of God: Muhammad" - Fethullah Gulen, pp. 107-109

Blindspot!

Displeasure with Blame

Blame is not something we would naturally embrace. It runs against human nature to love it. But the problem is when the fear of blame is coupled with the urgent desire for praise and approval by others, which is often the case. Being concerned with "creation's opinion" places a barrier between a person and the station of ihsan, excellence in worship. This is considered a disease because the result is guiding one's actions in deference to the praise of people or in an attempt to avoid their blame or disapproval, irrespective of the integrity and soundness of one's actions.

If one worries about how people will receive him when he practices his faith, this can stop him from performing obligations. The fear of blame interferes with faith. Deeds that are done for the sake of God cannot share other intentions, namely, pleasing people or seeking their favour. Doing something for the sake of God is the manifestation of strong faith. Whether someone praises you or not is entirely inconsequential.

Compiled From:
"Purification of The Heart" - Hamza Yusuf, pp. 131-133