The Attributes of the Believers [»ifåt al-Mu›minºn] · 2017-03-27 · 5 Author’s...

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The Attributes of the Believers

[»ifåt al-Mu›minºn]

by

Shaikh A¥mad Fat¥u’llåh Jåmº

Table of Contents p.— Author’s Introduction

Ch. 1. The Attributes of the Truly Devout [»ifåt al-Muttaqºn]—Q. 2:1–5

2. Awareness of One’s Own Self [Muråqabat an-Nafs]—Q. 2:44–46

3. Patience and its Results [aƒ-»abr wa Natå›iju-h]—Q. 2:155-7

4. The Real Meaning of Piety [ªaqºqat al-Birr]—Q. 2:177

5. The Truly Devoted Servants [al-‹Ibåd al-Atqiyå›]—Q. 3:15–17

6. The Characters of the Truly Devout [Akhlåq al-Atqiyå›]—Q. 3:133–6

7. Patient Endurance of Trial and Tribulation [aƒ-»abr ‹ala ’l-Ibtilå›]—Q. 3:186

8. Attributes of Those with Understanding Minds [»ifåt Uli ’l-Albåb]—Q. 3:190–4

9. Obedience to Allåh and His Messenger [¡å‹at Allåh wa Ras«li-h]—Q. 4:13,14

10. Prompt Repentance [at-Tawba min Qarºb]—Q. 4:17,18

11. Fulfilment of Trust and Justice [Adå› al-Amåna wa ’l-‹Adl]—Q. 4:57,58

12. The Consequence of Obedience to Allåh and His Messenger [‹Áqiba ¡å‹at Allåh wa Ras«li-h]—Q. 4:66–70

13. Propriety in the Exchange of Greetings [Adab at-Ta¥iyya]—Q. 4:86

14. Remembrance of Allåh (Exalted is He) [Dhikr Allåh (Ta‹ålå)]—Q. 4:103

15. The Benefit of Confidential Talk [Khair an-Najwå]—Q. 4:114

16. Submitting One’s Face to Allåh (Exalted is He) [Islåm al Wajh li-Llåh (Ta‹ålå)]—Q. 4:125

17. Refraining from Following Passion [‹Adam Ittibå‹ al-Hawå]—Q. 4:135

18. Devoting the Religion Sincerely to Allåh (Exalted is He) [Ikhlåƒ ad-Dºn li’Llåh (Ta‹ålå)]—Q. 4:145–9

19. Holding Fast to Allåh (Exalted is He) [al-I‹tiƒåm bi’Llåh (Ta‹ålå)]—Q. 4:174,175

20. The Means of Access and the Connection [al-Wasºla wa ’t-Tawassul]—Q. 5:35

21. The Consequence of Truthfulness [‹Áqibat aƒ-»idq]—Q. 5:119

22. Wariness of This World [al-ªadhr min ad-Dunyå]—Q. 6:32

23. The Fear of Wrongdoing [al-Khawf min aœ-¢ulm]—Q. 6:82

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24. Abstaining from Sin, both Outwardly and Inwardly [Tark al-Ithm ¢åhiran wa Bå£inå]—Q. 6:120

25. Preferment in the Bestowal of Blessings [al-Ikhtiyår fi ’n-Ni‹am]—Q. 6:165

26. The Prohibition of Indecencies [Ta¥rºm al-Fawå¥ish]—Q. 7:33

27. Some Characteristics of the Prophet [min Akhlåq an-Nabº]—Q. 7:199–201

28. The Proprieties of Listening to the Qur›ån [Ádåb Istimå‹ al-Qur›ån]—Q. 7:204–6

29. Attributes of the Perfect Believers [»ifåt Kummal al-Mu›minºn]—Q. 8:2–4

30. Guarding against Chastisements [al-ªadhr min al-Fitan]—Q. 8:25

31. Frequenting the Mosques [‹Imårat al-Masåjid]—Q. 9:18

32. Some Attributes of the Believers [min »ifåt al-Mu›minºn]—Q. 9:71,72

33. Following the Righteous Predecessors [Ittibå‹ as-Salaf aƒ-»åli¥]—Q. 9:100

34. Comprehensive Attributes [»ifåt Jåmi‹a]—Q. 9:112

35. Faith and Righteous Work [al-Ïmån wa ’l-‹Amal aƒ-»åli¥]—Q. 10:9–10

36. Attributes of the Saintly Friends [»ifåt al-Awliyå›]—Q. 10:62–64

37. Reliance on Allåh (Exalted is He) [al-‹Itimåd ‹ala ’Llåh (Ta‹åla)]—Q. 10:107

38. Patience in Following [aƒ-»abr fi ’l-Ittibå‹]—Q. 10:109

39. The Consequence of Faith and Righteous Work [‹Áqibat al-Ïmån wa ’l-‹Amal aƒ-»åli¥]—Q. 11:23

40. Fear of the Day of Resurrection [al-Khawf min Yawm al-Qiyåma]—Q. 11:105–8

41. Treading the Straight Path [al-Istiqåma]—Q. 11:112–5

42. Transforming the Attributes of the Lower Self into Perfection [Taghyºr »ifåt an-Nafs ila ’l-Kamål]—Q. 13:11

43. Who are Those with Understanding Minds? [Man Hum Ulu ’l-Albåb]— Q. 13:19–24

44. Tranquillity of the Heart [¡ama›nºnat al-Qalb]—Q. 13:28,29

45. Fulfilment of Allåh’s Covenant (Exalted is He) [al-Wafå› bi-‹Ahdi ’Llåh (Ta‹ålå)]—Q. 16:90,91

46. The Fruits of Patience and Righteous Work [Thamaråt aƒ-»abr wa ’l-‹Amal aƒ-»åli¥]—Q. 16:96,97

47. Observing the Limits of Allåh (Exalted is He) [al-Wuq«f ‹inda ªud«d Allåh (Ta‹ålå)]—Q. 16:116,117

48. The Fruits of Repentance [Thamaråt at-Tawba]—Q. 16:119

49. Features of the Summons [Akhlåq ad-Då‹iya]—Q. 16:125–8

50. Standards of Social Conduct [Akhlåq Ijtimå‹iyya]—Q. 17:23–38

51. Guarding against Satan’s Efforts to Sow Discord [al-ªadhr min Naza‹åt ash-Shai£ån]— Q. 17:53

52. Patience [»abr]—Q. 20:129–32

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53. Attributes of the Successful [»ifåt al-Mufli¥ºn]—Q. 23:1–11

54. Competition for Good Things [al-Musåbaqa fi ’l-Khairåt]—Q. 23:57–62

55. Characteristics of the Virtuous [Akhlåq Ahl-al-Faæl]—Q. 24:22

56. Protecting the Sacrosanct [ªifœ al-ªurumåt]—Q. 24:27–31

57. Commitment to the Remembrance of Allåh (Exalted is He) [al-Mu¥åfaœa ‹alå Dhikri ’Llåh (Ta‹ålå)]—Q. 24:36–38

58. Characteristics of the Victorious [Akhlåq al-Få›izºn]—Q. 24:51,52

59. Characteristics of the Servants of the All-Merciful [Akhlåq ‹Ibåd ar-Ra¥mån]— Q. 25:63–77

60. Not Befriending the Guilty [‹Adam Muwålåt al-Mujrimºn]—Q. 28:17

61. Eager Desire for Good Things [al-ªirƒ ‹åla ’l-ªasanåt]—Q. 28:73,74

62. The Struggle with the Lower Self [Mujåhadat an-Nafs]—Q. 29:69

63. Vigilant Awareness of Allåh (Exalted is He) [Muråqabat Allåh (Ta‹ålå)]— Q. 31:16–19

64. Clinging to the Firm Lifeline [at-Tamassuk bi’l-Urwat al-Wuthqå]—Q. 31:22

65. Some of the Noble Virtues of Character [Jumla min Makårim al-Akhlåq]—Q. 33:35

66. The Veiling of the Muslim Woman [ªijåb al-Mar›at al-Muslima]—Q. 33:59

67. Hostility towards Satan and his Party [Mu‹ådåt ash-Shai£ån wa ªizbi-h]—Q. 35:5,6

68. The Dread Felt by the Scholars [Khashyat al-‹Ulamå›]—Q. 35:28–30

69. The Scholars Hope for the Mercy of Allåh (Exalted is He) [al-‹Ulamå› yarj«na Ra¥mat Allåh (Ta‹ålå)]—Q. 39:9,10

70. Hoping for the Mercy of Allåh (Exalted is He) [al-Amal bi-Ra¥mat Allåh (Ta‹ålå)]—Q. 39:53–55

71. Treading the Straight Path; the Fruits thereof [al-Istiqåma wa Thamaråtu-hå]— Q. 41:30–36

72. Guarding against the Cunning of Satan [al-ªadhr ‹alå Makr ash-Shai£ån]— Q. 43:36,37

73. The Friendship of the Truly Devout [»u¥bat al-Muttaqºn]—Q. 43:67–73

74. The Recompense for Deeds [Jazå› al-A‹mål]—Q. 45:28–31

75. Good Treatment of Parents [al-I¥sån ila ’l-Wålidain]—Q. 46:13–16

76. Some Characteristics of the Truly Devout [min Akhlåq al-Muttaqºn]—Q. 51:15–19

77. Some Attributes of Those Who Do Good [min »ifåt al-Mu¥sinºn]—Q. 53:31,32

78. Charitable Donation and Lending with Faith [at-Taƒadduq wa ’l-Qaræ ma‹a ’l-Ïmån]—Q. 57:18–21

79. Characteristics of the Worshippers [Akhlåq al-Muƒallºn]—Q. 70:19–35

80. The Fear of Standing before the Lord [al-Khawf min Maqåm ar-Rabb]—

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Q. 79:34–41

81. Not Relying on Close Relationships [‹Adam ar-Ruk«n ila ’l-Qaråbåt]—Q. 80:33–42

82. Sincerity in Faith and Work [al-Ikhlåƒ fi ’l-Ïmån wa ’l-‹Amal]—Q. 98:5–8

83. The Causes of Salvation [Asbåb an-Najåt]—Q. 103:1–3

p. — Bibliography

* * * * *

In the Name of Allåh, the All-Merciful, the All-Compassionate. Bismi’llåhi ’r-Ra¥måni ’r-Ra¥ºm.

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Author’s Introduction Praise be to Allåh, who has perfected our religion for us and completed His blessing upon us, and is well pleased with Islåm as a religion for us. May Allåh grant blessings and peace to our Prophet, our master Mu¥ammad, the unlettered Prophet, the leader of the truly devout, the owner of splendid character, and to his family and all his Companions. May Allåh (Exalted is He) be well pleased with the first to lead the way, the Helpers [Anƒår] and the Emigrants [Muhåjirºn], and those who followed them in active goodness, until the Day of Resurrection.

Allåh is well pleased with them and they are well pleased with Him, raæiya ’llåhu ‹an-hum wa raæ« ‹an-hu and He has made ready for them for them Gardens beneath which rivers flow, wherein they will abide forever. wa a‹adda la-hum jannåtin tajrº min ta¥ti-ha ’l-anhåru khålidºna fº-hå abadå: That is the mighty triumph. dhålika ’l-fawzu ’l-‹aœºm. (9:100)

* * *

The greatest resource available to the human being is the Book of Allåh (Almighty and Glorious is He). Falsehood cannot approach it, neither from in front nor from behind, because it is kept safe by Allåh’s protection. As He has said (Exalted is He):

Surely We have sent down to you the Qur›ån, innå Na¥nu nazzalnå ‹alai-ka ’l-Qur›åna as a revelation. tanzºlå. (76:23)

This Glorious Qur›ån is the path on which the believer travels, in order to reach the good pleasure of Allåh (Almighty and Glorious is He). It is the perfect means of perfection, from which nothing is lacking, for He has said (Exalted is He):

We have neglected nothing in the Book. må farra£nå fi ’l-Kitåbi min shai›in. (6:38)

If someone seeks the attributes of perfection, he must therefore study the Noble Qur›ån, because it contains the perfection of belief, the perfection of worship, and the perfection of character traits. We are urgently in need of acquiring virtuous characters, after discarding those that are worthy of blame. If someone reads the Noble Qur›ån, he will find that it commends those endowed with such virtuous characters and praiseworthy attributes. It sometimes commends them by describing them as truly devout [muttaq«n]:

And hasten to forgiveness from your Lord, wa såri‹« ilå maghfiratin min Rabbi-kum and a Garden as wide as the heavens and the earth, wa jannatin ‹aræu-ha ’s-samåwåtu which has been made ready for the truly devout, wa ’l-aræu u‹iddat li’l-muttaqºn. those who spend freely in prosperity and adversity. alladhºna yunfiq«na fi ’s-sarrå›i wa ’æ-æarrå›i. (3:133,134)

It sometimes commends them by describing them as pious [abrår]:

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Surely the pious shall drink inna ’l-abråra yashrab«na of a cup whose mixture is camphor, min ka›sin kåna mizåju-hå kåf«rå : a fountain at which the servants of Allåh do drink, ‹ainan yashrabu bi-hå ‹ibådu ’llåhi making it gush forth plenteously. yufajjir«na-hå tafjºrå. They fulfill their vows, and fear a day y«f«na bi’n-nadhri wa yakhåf«na whose evil is on the wing. yawman kåna sharru-hu musta£ºrå. (76:5–7)

It sometimes commends them by describing them as saints [awliyå›]:

As for the saintly friends of Allåh, a-lå inna awliyå›a ’llåhi no fear shall be upon them, nor shall they grieve; lå khawfun ‹alai-him wa lå hum ya¥zan«n. those who believe and practise true devotion. alladhºna åman« wa kån« yattaq«n: (10:62,63)

It sometimes commends them by describing them as those who do good [mu¥sin«n]:

For aforetime they were doers of good. inna-hum kån« qabla dhålika mu¥sinºn. They used to sleep but a little of the night. kån« qalºlan mina ’l-laili må yahja‹«n. (51:16,17)

It sometimes commends them by describing them as those with understanding minds [ulu ’l-albåb]:

Surely in the creation of the heavens and the earth, inna fº khalqi ’s-samåwåti wa ’l-aræi and the alternation of night and day, wa ’khtilåfi ’l-laili wa ’n-nahåri there are signs for those with understanding minds. la åyåtin li-uli ’l-albåb. [There are signs for] those who remember Allåh, alladhºna yadhkur«na ’llåha qiyåman standing and sitting and on their sides…. wa qu‹«dan wa ‹alå jun«bi-him…. (3:190,191)

It sometimes commends them by describing them as the best of creatures [khairu ’l-bariyya]:

Those who believe, and do righteous deeds, inna ’lladhºna åman« wa ‹amilu ’ƒ-ƒåli¥åti those are the best of creatures. ulå›ika hum khairu ’l-bariyya. (98:7)

It sometimes commends them by describing them as the successful [mufli¥«n]:

Successful indeed are the true believers. qad afla¥a ’l-mu›min«n. who are humble in their prayers.

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alladhºna hum fº ƒalåti-him khåshi‹«n. (23:1,2)

It sometimes commends them by describing them as the righteous [ƒåli¥«n]:

They vie with one another in good works, wa yusåri‹«na fi ’l-khairåt: and they are among the righteous. wa ulå›ika mina ’ƒ-ƒåli¥ºn. (3:114)

It sometimes commends them by describing them as those who are humble [mukhbit«n]:

And give good tidings to the humble, wa bashshiri ’l-mukhbitºn. whose hearts fear when Allåh is mentioned. alladhºna idhå dhukkira ’llåhu wajilat qul«bu-hum. (22:34,35)

It sometimes commends them by describing them as true believers [mu›min«n], as being afraid [of offending Allåh] [khå›if«n], as obedient [qånit«n], as those drawn near [muqarrab«n], as submissive [khåshi‹«n] as fasting [så›i¥«n], as repentant [tå›ib«n] as worshipful [‹abid«n], as just and fair [muqsi£«n], as truthful [ƒådiq«n], as patient [ƒåbir«n], as remembering [dhåkir«n], as rightly guided [muhtad«n], and as the servants of the All-Merciful [‹ibåd ar-Ra¥mån]. If you examine those praiseworthy attributes, and the virtuous characteristics set forth in the Noble Qur›ån, you will find them all combined in the personality of our master, Allåh’s Messenger (Allåh bless him and give him peace). As reported by Ibn Shaiba, when ‹Á›isha (may Allåh be well pleased with her) was asked about the character of Allåh’s Messenger (Allåh bless him and give him peace), she said: “He was the finest of people in moral character. His character was the Qur›ån; he approved because of its approval and he was angry because of its anger. He neither behaved nor spoke obscenely. He did not cause commotion in the market-places. He did not recompense bad with bad, but used to pardon and forgive.” She then said: “Recite:

Successful indeed are the true believers…. qad afla¥a ’l-mu›min«n…. (23:1)

—and the next ten Qur›ånic verses [åyåt].”1 The enquirer duly recited, then she said: “His character was just like that (Allåh bless him and give him peace).” As reported by the two Shaikhs [al-Bukhårº and Muslim], the lady ‹Á›isha (may Allåh be well pleased with her) also said: “Whenever Allåh’s Messenger (Allåh bless him and give him peace) was given the choice between two matters, he always chose the easier of the two, so long as it was not a sin. If it was a sin, he was the fartherst of all people from it. Allåh’s Messenger (Allåh bless him and give him peace) never took revenge for himself, unless the sanctity of Allåh was violated, in which case he would take revenge for Allåh’s sake.” Goodness of character is an element of faith; indeed, it is part of the perfection of faith, in view of the saying of the Prophet (Allåh bless him and give him peace):

The most perfect of the faithful believers is the best of them in character, and the best of you are the best of you for those of good character.2

1 See p. — below. 2 Reported by at-Tirmidhº and Ab« Dåw«d.

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Goodness of character is a cause of the believing servant’s nearness to the presence of the Prophet (Allåh bless him and give him peace). According to the tradition [¥adºth] reported by a£-¡abarånº, on the authority of Ab« Huraira (may Allåh be well pleased with him), Allåh’s Messenger (Allåh bless him and give him peace) once said:

The dearest of you to me are the best of you in traits of character, those who spread protective wings, those who are friendly and who promote friendship. The most hateful of you to me are those who indulge in slander, who cause separation between friends, and who find fault with the innocent.

As reported by at-Tirmidhº, on the authority of Jåbir ibn ‹Abdi’llåh (may Allåh be well pleased with them both), Allåh’s Messenger (Allåh bless him and give him peace) also said:

As for the dearest of you to me, and the one seated nearest to me on the Day of Resurrection, that is the best of you in traits of character.

Allåh’s Messenger (Allåh bless him and give him peace) used to urge that [goodness of character]. As mentioned by al-Mundhirº, on the authority of al-‹Alå› ibn ash-Shakhºr (may Allåh be well pleased with him), a man once came to the Prophet (Allåh bless him and give him peace) from in front, and asked him: “O Messenger of Allåh, what work is the most meritorious?” He replied: “[The cultivation of] good character.” Then he approached him from his right, and said: “O Messenger of Allåh, what work is the most meritorious?” He replied: “[The cultivation of] good character.” Then he approached him from his left, and said: “O Messenger of Allåh, what work is the most meritorious?” He replied: “[The cultivation of] good character.” Then he approached him from behind, and said: “O Messenger of Allåh, what work is the most meritorious?” Allåh’s Messenger (Allåh bless him and give him peace) turned towards him and said: “What is wrong with you, that you do not understand? Goodness of character means that you do not get angry, if you can avoid it.” As reported by Muslim, an-Nawwås ibn Sam‹ån (may Allåh be well pleased with him) said: “I asked Allåh’s Messenger (Allåh bless him and give him peace) about piety and sin. He replied:

Piety is goodness of character, while sin is what causes mischief inside you, and you do not like people to notice it.

As reported by at-Tirmidhº and Ab« Dåw«d, on the authority of Abu ’d-Dardå› (may Allåh be well pleased with him), Allåh’s Messenger (Allåh bless him and give him peace) once said:

Nothing will weigh more heavily in favour of the believer, on the Day of Resurrection, than goodness of character. Allåh hates the obscene profligate.

As reported by at-Tirmidhº, ‹Á›isha (may Allåh be well pleased with her) once said: “I heard Allåh’s Messenger (Allåh bless him and give him peace) say:

The believer will surely attain, through goodness of character, to the degree of the constant keeper of the fast.

Praiseworthy characteristics are those commanded by the Sacred Law. Since the lower selves are always instigating evil, they will not depart from their nature so long as the spirit is in the body. The believer is therefore obliged to struggle with his lower self and to oppose his passion. He must shackle his lower self with the fetters of the Sacred Law, until it makes progress. Every human creature binds himself with a shackle of some

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kind. For one person, that shackle is his passion. For another, it is the self that is always instigating evil [an-nafs al-ammåra bi’s-s«›]. For another, it is carnal desires. For yet another, the shackle is the Book of Allåh (Almighty and Glorious is He). The intelligent person is he who binds his lower self with the Sacred Law of Allåh (Almighty and Glorious is He), so that it makes progress in the degrees of perfection. It is not possible for the servant to make progress in the degrees of perfection, to leave his disobedient human nature, and to distance himself from atheism [zandaqa], except by clinging fast to the Book and the Sunna in attitude and conduct. As for the claim to connection with the Spiritual Path, and to revelatory disclosure and charismatic talent, it deserves no attention and no confidence, without adherence to the characteristics of Allåh’s Messenger (Allåh bless him and give him peace). Within the scope of this book, it is not possible for us to explain all the traits of character mentioned in the Qur›ån, nor all the characteristics of Allåh’s Messenger (Allåh bless him and give him peace) described in the Qur›ån, nor all the attributes of the believers that are mentioned in the Glorious Qur›ån. Whenever we read the Noble Qur›ån, we notice that it contains profound new meanings. It is impossible for any human being to fully comprehend the secrets and inner meanings of the Qur›ån, because it is the speech of Allåh (Exalted is He). We beseech Allåh (Exalted is He) to enable us to act in accordance with the Book and the Sunna, as long as our spirits remain in our bodies. That is why we have looked into the Book of Allåh (Exalted is He), and selected some of the noble verses [åyåt] that discuss the attributes of the believers and their traits of character. We have consulted the reliable commentaries, and briefly cited their authentic contents, in order to make it easier for the believer to read them and refer to them. Then, after that, he must apply to himself what Allåh (Almighty and Glorious is He) has commanded and forbidden, so that he may enjoy the bliss of the two abodes [this world and the Hereafter]. I have done this work only out of compassion for the servants of Allåh (Exalted is He), and love for the Community of our master, Allåh’s Messenger (Allåh bless him and give him peace), whatever their particular background may be. To adhere to the characteristics of Prophethood is to adhere to the Sacred Law, and adherence thereto deserves the good pleasure of Allåh (Almighty and Glorious is He) and the good pleasure of His Messenger (Allåh bless him and give him peace). I hope that Allåh (Almighty and Glorious is He) will let it be of benefit to me, and of benefit to His believing servants. He is the Best of whom to ask, and the Best on whom to pin one’s hope. May Allåh bless our master Mu¥ammad, the owner of the glorious character, and his family and all his Companions. Praise be to Allåh, the Lord of All the Worlds!

A¥mad Fat¥u’llåh Jåmº

1. The Attributes of the Truly Devout

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[»ifåt al-Muttaqºn]


Alif, Låm, Mºm. Alif–Låm–Mºm:

That is the Book, wherein is no doubt; dhålika ’l-Kitåbu lå raiba fº-h:

a guidance for the truly devout, hudan li’l-muttaqºn:

who believe in the Unseen, and perform the ritual prayer, alladhºna yu›min«na bi’l-Ghaibi wa yuqºm«na ’ƒ-ƒalåta and spend out of what We have provided for them;

wa mimmå razaqnå-hum yunfiq«n: who believe in what has been sent down to you,

wa ’lladhºna yu›min«na bi-må unzila ilai-ka and what has been sent down before you,

wa må unzila min qabli-k: and are certain of the Hereafter.

wa bi’l-åkhirati hum y«qin«n: These follow guidance from their Lord,

ulå›ika ‹alå hudan min Rabbi-him and it is they who will be successful.

wa ulå›ika humu ’l-mufli¥«n. (2:1–5)

•Concerning Allåh’s saying (Exalted is He):

Alif, Låm, Mºm. Alif–Låm–Mºm:

According to ash-Sha‹bº and a number of authorities, Alif–Låm–Mºm, and other letters of the alphabet occurring at the beginning of certain S«ras, are part of the ambiguity of which Allåh has kept the knowledge to Himself. They are the secret of the Qur›ån, so we believe in their appearance, and entrust the knowledge of their meaning to Allåh (Glory be to Him and Exalted is He). The benefit of mentioning them is the call for belief in them. That is because weak minds cannot bear strong secrets, just as the eyes of bats cannot bear the light of the sun. Allåh (Exalted is He) has reserved for Himself a knowledge beyond the minds of the Prophets. The Prophets have reserved for themselves a knowledge beyond the minds of the scholars, and the scholars have reserved for themselves a knowledge beyond the minds of the common folk.3

•Concerning His saying (Exalted is He):

That is the Book dhålika ’l-Kitåbu

This is a reference to the Book that was promised to the Prophet (Allåh bless him and give him peace) in His saying (Exalted is He):

For We shall charge you with a word of weight.

3 as-Siråj al-Munºr (1/14)

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innå sa-nulqº ‹alai-ka qawlan thaqºlå. (73:5)4

The expression “That is the Book” conveys the sense of reverence. The Qur›ån is close to us, yet it is exalted in degree and mighty in value, since it is utterly devoid of trivialities.


wherein is no doubt lå raiba fº-h:

That is to say: “for those who take heed, establish the proof, and contemplate.” There is no doubt in it for those who reason wisely. As for those who are obstinately headstrong, they not worthy of consideration, for they are:

like cattle—No, they are farther astray! ka ’l-an‹åmi bal hum aæall. (7:179)5


a guidance hudan

There are two kinds of guidance: (1) The guidance provided by showing the way. This was assigned to the Messengers and their followers. Allåh (Exalted is He) said [to the Prophet (Allåh bless him and give him peace)]:

You do indeed guide to a right path. wa inna-ka la-tahdº ilå ƒirå£in mustaqºm. (42:52)

He thereby declared him qualified to provide guidance in the sense of showing the way, summoning and exhorting. (2) As for guidance in the sense of providing support and enabling grace, that is peculiar to Allåh (Glory be to Him), for He said to His Prophet (Allåh bless him and give him peace):

You do not guide whomever you like. inna-ka lå tahdº man a¥babta. (28:56)

Guidance in this sense means creating faith in the heart.6


for the truly devout li’l-muttaqºn:

That is to say: “for those who are progressing towards true devotion, through compliance with the commandments and avoidance of the prohibitions, because of their awareness of that Fire of Hell.” They are singled out for special mention as a mark of honour, and because they are the ones who benefit by guidance. True devotion comes in three stages:

1. Devout precaution against the everlasting torment, by keeping oneself innocent of polytheism [shirk]. Relevant in this context is His saying (Exalted is He):

4 al-Ul«sº (1/105) 5 aƒ-»åwº (1/6) 6 al-Qur£ubº (1/160)

12

And He imposed on them the word of true devotion. wa alzama-hum kalimata ’t-taqwå. (48:26)

2. Avoidance of every sinful action or inaction, including minor sins, according to some authorities. This is alluded to in His saying (Exalted is He):

And if the people of the townships had believed wa law anna ahla ’l-qurå åman« and practised true devotion. wa ’ttaqaw. (7:96)

3. The devotee must rid himself completely of anything that distracts his innermost being from the Lord of Truth (Exalted is He). This is the real and true devotion, called for in His saying (Exalted is He):

O you who truly believe, observe your duty to Allåh, yå ayyuha ’lladhºna åmanu ’ttaqu ’llåha with the devotion that is truly due to Him. ¥aqqa tuqåti-hi. (3:102)7


a guidance for the truly devout hudan li’l-muttaqºn:

According to Imåm al-Qushairº (may Allåh bestow His mercy upon him), in his Commentary: “That is to say: ‘an explanation, a proof, an illumination and a procedure for those whom the Lord of Truth (Glory be to Him and Exalted is He) has delivered from the darkness of ignorance, whom He has enabled to see by the lights of intelligence, and whom He has chosen to experience the realities of direct contact.’ This Book is a source of healing for friends, but for enemies it is a cause of blindness and affliction. The true devotee is one who is wary of making a show of his devotion, who does not rely on his devotion, and who attributes his salvation solely to the gracious favour of his Master.”8


who believe in the Unseen alladhºna yu›min«na bi’l-Ghaibi

Faith [ºmån] in accordance with the Sacred Law means belief with the heart, affirmation with the tongue, and observing the rules in practice. Islåm means humble submission and dutiful obedience. Every instance of faith is therefore an instance of Islåm, though not every instance of Islåm is an instance of faith, if it is not accompanied by genuine belief. While a man may be a Muslim outwardly, but not a genuine believer inwardly, he cannot be a genuine believer inwardly without being rightly guided outwardly.9 As for the Unseen [al-Ghaib], it covers everything made known to the Messenger (Allåh bless him and give him peace) about things beyond the reach of human minds, such as the signs of the Final Hour, the torment of the grave, the Resurrection, the Narrow Bridge, the Balance, the Garden of Paradise and the Fire of Hell.

7 as-Siråj al-munºr (1/17) 8 La£å›if al-ishåråt (1/55) 9 R«¥ al-bayån (1/31)

13

This [belief in the Unseen] is faith in accordance with the Sacred Law, as explained in the traditional account of how Gabriel (peace be upon him) said to the Prophet (Allåh bless him and give him peace): “Tell me about faith.” He replied:

It means that you believe in Allåh, His angels, His Books, His Messengers, and the Last Day, and that you believe in destiny, both the good thereof and the bad thereof.

Gabriel (peace be upon him) said: “You have told the truth!”10


and perform the ritual prayer wa yuqºm«na ’ƒ-ƒalåta

In the Sacred Law, the prayer [ƒalåt] is a term for particular actions, performed one after another, beginning with the consecration [ta¥rºm] and concluding with the release from consecration [ta¥lºl].11 The performance of the ritual prayer means the correct observance of its rules, and ensuring that no deviation occurs in its obligatory elements [farå›iæ], its customary elements [sunan] and its proper formalities [ådåb].12 It must also be performed as if it were visible only to the One for whose sake it is performed, so the worshippers face the Qibla [direction of the Ka‹ba in Mecca], while their hearts are immersed in the realities of communion.13 We are told that ªåtim az-Zåhid [the Ascetic] once entered the presence of ‹Áƒim ibn Y«suf, who said to him: “O ªåtim, are you good at performing the ritual prayer?” He said: “Yes,” so ‹Áƒim asked: “How do you perform the ritual prayer?” ªåtim replied: “When the time of prayer draws near, I thoroughly complete the ritual ablution [wuæ«›]. Then I stand erect on the spot where I shall perform the prayer, until every part of me is steadily composed. I visualize the Ka‹ba between my eyebrows, and the sacred place before my breast. Allåh is above me, knowing what is in my heart. It is as if my feet are on the Narrow Bridge, with the Garden of Paradise to my right, the Fire of Hell to my left, and the Angel of Death behind me. I assume it to be the very last ritual prayer. Then I utter a takbºr [declaration of Allåh’s Supreme Greatness] in an excellent manner, recite a Qur›ånic recitation with thoughtful reflection, perform an act of bowing [ruk«‹] with humility, and perform an act of prostration [suj«d] with submissiveness. Then I sit for the conclusion, pronounce the testimony in the spirit of hope, and pronounce the final salutation in accordance with the Sunna. Then I surrender my prayer to sincere devotion, and stay poised between far and hope. Then I commit myself to patience.” ‹Áƒim said: “O ªåtim, is your ritual prayer just like that?” He replied: “That is how my ritual prayer has been for thirty years.” ‹Áƒim burst into tears, and he said: “I have never once performed my own ritual prayer like that!”14


and spend out of what We have provided for them wa mimmå razaqnå-hum yunfiq«n:

10 al-Qur£ubº (1/163) 11 ar-Råzº (2/28) 12 al-Kashshåf (1/169) 13 La£å›if al-ishåråt (1/56) 14 R«¥ al-bayån (1/33)

14

The basic meaning of expenditure [infåq] is passing out wealth from the hand. In the present context, there are two points to consider: (1) The partial distribution of wealth is a means of protection for them, and a precaution against extravagance and forbidden squandering. (2) The expenditure mentioned in the Qur›ånic verse includes both obligatory expenditure and recommended expenditure.15 According to the experts: “The expenditure of the people of the Sacred Law [Sharº‹a] comes out of property and wealth, The expenditure of the masters of Reality [ªaqºqa] comes out of spiritual states. The expenditure of the rich comes from their possessions, which they do not hoard from people in need. The expenditure of the worshipful servants comes from their personal skills, which they do not hoard from the duties of service. The expenditure of the truly wise comes from their hearts, which they do not hoard from the realities of vigilant awareness. The expenditure of the lovers comes from their spirits, which they do not hoard from the currents of the Divine decrees.”16


who believe in what has been sent down to you, wa ’lladhºna yu›min«na bi-må unzila ilai-ka and what has been sent down before you wa må unzila min qabli-k:

This belief is strictly necessary, because He has said at the end of the passage:

and it is they who will be successful. wa ulå›ika humu ’l-mufli¥«n.

It is thus established that, if someone does not have this belief, he is bound to be unsuccessful. Since belief is strictly necessary, it must also be necessary to acquire knowledge of what was revealed in detail to Mu¥ammad (Allåh bless him and give him peace), but only as a collective responsibility. It is not necessary for every individual to acquire detailed knowledge of the Sacred Laws revealed to Mu¥ammad (Allåh bless him and give him peace). As for His saying (Exalted is He):

and what has been sent down before you wa må unzila min qabli-k:

—this refers to what was sent down to the Prophets who were before Mu¥ammad (Allåh bless him and give him peace). Belief in that earlier revelation is necessary only in the general sense, because Allåh (Exalted is He) has not required us to base our worship on it now, unless He obliges us to know about it in detail.17


and are certain of the Hereafter. wa bi’l-åkhirati hum y«qin«n:

That is to say: “and are convinced with a definite certainty, untainted by any suspicion or doubt, that the abode of the Hereafter will follow this world, along with all that it contains, including the Resurrection and the Recompense, the Garden and the

15 ar-Råzº (2/29) 16 R«¥ al-bayån (1/38,39) 17 ar-Råzº (2/30,31)

15

Fire, the Reckoning and the Balance.” It is called the abode of the Hereafer for the simple reason that it comes after this world.18


These follow guidance from their Lord, ulå›ika ‹alå hudan min Rabbi-him and it is they who will be successful. wa ulå›ika humu ’l-mufli¥«n.

The concept of success relates to three things:

1. Victory over the lower self, for they did not follow its passion; over this world, for they did not indulge in its vanities; over the Devil, for they were not tempted by his whisperings; and over the companions of evil, for they were not afflicted by their abominations. 2. Salvation from unbelief and error, from heretical innovation and ignorance, from the deception of the lower self and the whispering of the Devil, from the loss of faith and the forfeiture of trust, from the loneliness of the grave and the terrors of the Resurrection, from slipping on the Narrow Bridge, from the control of the crude and violent stokers of the Fire, from being deprived of the Gardens, and from the call of alienation and separation. 3. Perpetuity in the eternal domain and the everlasting bliss, the possession of property that will never pass away, a bounty that will never be removed, a joyful happiness that is not linked to any sorrow, a youthfulness that will never turn into old age, a comfort that is not linked to any hardship, a state of good health that is not linked to any illness, the acquisition of a bountiful blessing that is not linked to any reckoning, and a meeting that has no veil of separation.19

We beg Allåh (Exalted is He) to enable us to match the attributes of His righteous servants, and to model ourselves on the characteristics of the Chief of the Messengers, our master Mu¥ammad (Allåh bless him and give him peace). Ámºn. Praise be to Allåh, the Lord of All the Worlds. There is no might nor any power except with Allåh, the All-High, the Almighty. May Allåh bless our master Mu¥ammad, his family and all his Companions, and may He grant them peace.

* * * * *

18 »afwat at-tafåsºr (1/32) 19 R«¥ al-bayån (1/44)

16

2. Awareness of One’s Own Self

[Muråqabat an-Nafs]


Do you enjoin righteousness on other people,

a-ta›mur«na ’n-nåsa bi’l-birri while you forget yourselves?

wa tansawna anfusa-kum And you are readers of the Scripture! Have you no sense at all?

wa antum tatl«na ’l-Kitåb: a-fa-lå ta‹qil«n. Seek help in patience and prayer, though truly it is hard wa ’sta‹ºn« bi’ƒ-ƒabri wa ’ƒ-ƒalåh: wa inna-hå la-kabºratun

except for the humble-minded, for those who know illå ‹ala ’l-khåshi‹ºn: alladhºna yaœun«na that they will have to meet their Lord,

anna-hum mulåq« Rabbi-him and that unto Him they are returning.

wa anna-hum ilai-hi råji‹«n. (2:44–46)


Do you enjoin righteousness on other people? a-ta›mur«na ’n-nåsa bi’l-birri

Allåh is addressing the Jewish rabbis [a¥bår], so He is saying to them by way of censure and reproach:


That is to say: “Are you summoning people to goodness, and to belief in Mu¥ammad (Allåh bless him and give him peace)?”

while you forget yourselves? wa tansawna anfusa-kum

That is to say: “Are you neglecting yourselves, so that you do not believe and do not practise goodness?”

And you are readers of the Scripture! wa antum tatl«na ’l-Kitåb:

That is to say: “Even though you read the Torah, in which Mu¥ammad (Allåh bless him and give him peace) is mentioned and described!”

Have you no sense at all? a-fa-lå ta‹qil«n.

That is to say: “Do you not realize and understand that what you are doing is an abomination, from which you ought to recoil?”20

20 »afwat at-tafåsºr (1/55)

17

As for righteouness [birr], it is a comprehensive term for works of goodness. Since Allåh (Glory be to Him and Exalted is He) has commanded faith and the rules of the Sacred Law, based on the blessings for which He has singled them out, and since He has encouraged them to act accordingly, He has now presented another point of view. He has pointed out that neglecting works of righteousness, while urging other people to practise them, is repugnant to reasonable minds, since the purpose of commanding people to do that is either sound advice or kindness. It is unreasonable for someone to treat others kindly, or to offer them sound advice, while overlooking himself. Allåh (Exalted is He) has therefore warned them to beware of that, by chiding them with this speech.21 The same may also be said of those scholars who are Muslims, because, in the wake of every Qur›ånic verse concerning the unbelievers, there is an appendix referring to the disobedient sinners among the believers. If the scholar is an unbeliever, his punishment will be like that of the idol-worshippers, because the burden of one who disbelieves rests on his neck. If the scholar is a Muslim, but he is remiss in putting his knowledge into practice, he is the worst of disobedient sinners when it comes to punishment. This is an additional comment, so their poetic saying:

The scholar who does not act upon his knowledge will suffer the torment inflicted on the idol-worshippers.

—relates to the unbelieving scholar, like the scholars of the Jews and the Christians.22


while you forget yourselves? wa tansawna anfusa-kum

That is to say: “while you leave yourselves forgetful of righteousness.”23

And you are readers of the Scripture! wa antum tatl«na ’l-Kitåb:

This is a very stern rebuke, for those who understand. The Scripture in this context is the Torah, but if anyone acts as they do, he is just like them.24 As for His saying (Exalted is He):

Have you no sense at all? a-fa-lå ta‹qil«n.

—this conveys the astonishment their actions arouse in intelligent people. Similar is His saying (Exalted is He):

Fie on you, and on all that you worship instead of Allåh! uffin la-kum wa li-må ta‹bud«na min d«ni ’llåh: Have you no sense at all? a-fa-lå ta‹qil«n. (21:67)25

21 ar-Råzº (3/43) 22 aƒ-»åwº (1/26) 23 al-Baiæåwº (1/292) 24 al-Qur£ubº (1/369) 25 ar-Råzº (3/44)

18

The blame in the Qur›ånic verse is directed at the preacher for committing what he forbids, not for forbidding what is wrong. The responsible person is subject to two commandments: one is to abstain from from sinful disobedience, and the second is to prohibit others from committing it. Infringement of one of the two responsibilities does not necessitate infringement of the other. Most of the scholars maintain that enjoining righteousness is obligatory, even if the person concerned is forgetful of himself.26 You should therefore understand—may Allåh grant you His enabling grace!—that the censure in the Qur›ånic verse is on account of failure to act righteously, not on account of enjoining righteousness. This is why, in His Book, Allåh (Exalted is He) has blamed a people who used to enjoin deeds of righteousness, but did not practise them. He has reproached them with a reproach that will be recited for all time, until the Day of Resurrection, for He has said:



Seek help in patience and prayer wa ’sta‹ºn« bi’ƒ-ƒabri wa ’ƒ-ƒalåh:

Patience means patience in the face of injury, and in acts of worshipful obedience, involving the struggle with the lower self, restraining it from its carnal desires, and preventing it from pursuing its arrogant behaviour. This is one of the characteristics of the Prophets and the righteous.


though truly it is hard, except for the humble-minded wa inna-hå la-kabºratun illå ‹ala ’l-khåshi‹ºn:

Humble-mindedness is a sense of awe, from which a state of calm and submissiveness becomes apparent in the limbs and organs of the body. According to Sahl ibn ‹Abdi’llåh: “A person does not act humbly until every hair on his body becomes humble, for Allåh (Exalted is He) has said:

whereat creeps the flesh of those who fear their Lord. taqsha‹irru min-hu jul«du ’lladhºna yakhshawna Rabba-hum. (39:23)”

In my own opinion, this is the praiseworthy form of humble-mindedness, because, when the heart is calm, fear demands the outward expression of humility. Its owner cannot resist it, so you see him bowing his head in silence, behaving politely and disparaging himself. The righteous predecessors used to strive to conceal such manifestations, [for fear of hypocritical display]. As for the blameworthy kind, it is a form of affectation, expressed in excessive weeping and bowing of the head, as practised by the ignorant in order to be viewed with favour and respect. That is a temptation from the Devil, and a seduction from the person’s lower self.27


for those who know that they will have to meet their Lord, alladhºna yaœun«na anna-hum mulåq« Rabbi-him and that unto Him they are returning. wa anna-hum ilai-hi råji‹«n. 26 Shaikh Zåda (1/293) 27 al-Qur£ubº (1/375)

19

Returning to Allåh (Exalted is He) means returning to the point where they have no master apart from Him, and no one but He can cause them any benefit or harm. That is how they were at the beginning of creation, so He has made it their point of return. They are returning to Allåh from where they have been for the rest of the days of their life. In the meantime, others may hold authority over them, and be able to cause them harm and benefit, even though Allåh (Exalted is He) is their Master in all their situations and conditions.28


* * * * *

3. Patience and its Results [aƒ-»abr wa Natå›iju-h]

In the Name of Allåh, the All-Merciful, the All-Compassionate.

Bismi’llåhi ’r-Ra¥måni ’r-Ra¥ºm.

And surely We shall try you with something wa la-nabluwanna-kum bi-shai›in

of fear and hunger, and loss mina ’l-khawfi wa ’l-j«‹i wa naqƒin

of wealth and lives and crops; mina ’l-amwåli wa ’l-anfusi wa ’th-thamaråt:

but give glad tidings to those who patiently persevere, wa bashshiri ’ƒ-ƒåbirºn:

to those who say, when a misfortune strikes them: alladhºna idhå aƒåbat-hum muƒºbatun

“To Allåh we belong, and to Him we are returning.” qål« innå li’llåhi wa innå ilai-hi råji‹«n: Such are they on whom are blessings

ulå›ika ‹alai-him ƒalawåtun from their Lord, and mercy.

min Rabbi-him wa ra¥ma: Such are the rightly guided. wa ulå›ika humu ’l-muhtad«n.

(2:155–7) •Concerning His saying (Exalted is He):

And surely We shall try you wa la-nabluwanna-kum

That is to say: “We shall surely put you to the test, O Community of Mu¥ammad (Allåh bless him and give him peace).” The purpose of trial and tribulation is to 28 ar-Råzº (3/49)

20

distinguish the obedient from the disobedient, not for Him to learn something He does not already know, for Allåh (Glory be to Him and Exalted is He) knows all things before their coming into existence.29


with something of fear and hunger, bi-shai›in mina ’l-khawfi wa ’l-j«‹i and loss of wealth and lives and crops wa naqƒin mina ’l-amwåli wa ’l-anfusi wa ’th-thamaråt:

That is to say: “with a little of each of these tests, and some part thereof.”30


but give glad tidings to those who patiently persevere wa bashshiri ’ƒ-ƒåbirºn:

This may be addressed to the Prophet (Allåh bless him and give him peace), or to everyone by whom the glad tidings will be announced.31 That is to say: “[Give glad tidings] of the reward for patience, for its reward is incalculable, but that can only be through patience when misfortune first strikes.” As reported by al-Bukhårº, on the authority of Anas, the Prophet (Allåh bless him and give him peace) once said:

The time for patience is at the first assault.

That is to say: “Patience is hardest, and the reward for it is greatest, at the point when misfortune strikes and its heat is most intense, for that proves the strength of the heart and its firm commitment to patience.” Once the heat of the misfortune has cooled, everyone can be patient from then on. That is why is has been said: “It is incumbent on every intelligent person to be as patient, the first time misfortune strikes, as the simpleton must be after the third time.” There are two kinds of patience: (1) Patience in refraining from disobedience to Allåh. This is the patience of someone still struggling [with his lower self]. (2) Patience in obedience to Allåh. This is the patience of the worshipful servant. If someone is patient both in refraining from disobedience to Allåh, and in positive obedience to Allåh, Allåh will grant him good pleasure by His decree. The sign of good pleasure is the heart’s contentment with whatever the lower self finds distasteful or desirable.32 Two things are clearly indicated by his Qur›ånic verse: (1) These trials are not necessarily punishments, because Allåh has threatened to inflict them on all the believers, including the Messenger (Allåh bless him and give him peace) and his Companions. (2) If these trials are endured with patience, they confer a high degree in the religion.33


those who say, when a misfortune strikes them:

29 al-Khåzin (1/98) 30 al-Kashshåf (1/323) 31 al-Ul«sº (2/23) 32 al-Qur£ubº (2/174) 33 ar-Råzº (4/137–9)

21

alladhºna idhå aƒåbat-hum muƒºbatun “To Allåh we belong, and to Him we are returning.” qål« innå li’llåhi wa innå ilai-hi råji‹«n:

A misfortune [muƒºba] is anything that harms the believer and afflicts him. As reported by Muslim, Ab« Sa‹ºd al-Khudrº and Ab« Huraira (may Allåh be well pleased with them) both heard Allåh’s Messenger (Allåh bless him and give him peace) say:

Nothing afflicts the believer, whether it be a stress or a strain, a sickness or a sorrow, so that it causes him distress, without his being pardoned because of it for his misdeeds.


Such are they on whom are blessings from their Lord, and mercy. ulå›ika ‹alai-him ƒalawåtun min Rabbi-him wa ra¥ma:

These blessings from Allåh (Almighty and Glorious is He) are bestowed on those who are patiently seeking to return to Him. Allåh confers His blessing on His servant, and His pardon, His mercy, His gracious favour and His esteem, in this world and the Hereafter. He has said: “and mercy” by way of emphasis, to drive the point home. As reported by al-Bukhårº, ‹Umar (may Allåh be well pleased with him) once said: “Splendid are the two halves [‹idlån] and splendid is the addition [‹ilåwa] [in His saying (Exalted is He)]:

those who say, when a misfortune strikes them: alladhºna idhå aƒåbat-hum muƒºbatun ‘To Allåh we belong, and to Him we are returning.’ qål« innå li’llåhi wa innå ilai-hi råji‹«n: Such are they on whom are blessings from their Lord, and mercy. ulå›ika ‹alai-him ƒalawåtun min Rabbi-him wa ra¥ma: Such are the rightly guided. wa ulå›ika humu ’l-muhtad«n.”

By “the two halves [‹idlån]” he meant blessing and mercy, and by “the addition [‹ilåwa]” he meant right guidance.34


Such are the rightly guided. wa ulå›ika humu ’l-muhtad«n.

‹Umar ibn al-Kha££åb (may Allåh be well pleased with him) is reported as having said: “No misfortune ever afflicted me, without my finding that it contained three blessings: (1) That it did not concern my religion. (2) That it was not the worst there ever was. (3) That Allåh would requite it with great compensation.” He then recited Allåh’s saying (Exalted is He):

Such are they on whom are blessings from their Lord, and mercy. ulå›ika ‹alai-him ƒalawåtun min Rabbi-him wa ra¥ma: Such are the rightly guided. wa ulå›ika humu ’l-muhtad«n.

As reported by at-Tirmidhº, the Prophet (Allåh bless him and give him peace) once said:

34 al-Qur£ubº (2/175–7)

22

When the son of the servant dies, Allåh (Exalted is He) will say to His angels: “Have you taken away My servant’s son?” They will say: “Yes,” so He will say: “Have you taken away the fruit of his heart’s core?” They will say: “Yes,” so He will ask: “What did My servant say?” They will say: “He praised You and sought to return to You.” Allåh (Exalted is He) will then say: “Build for My servant a house in the Garden of Paradise, and call it the House of Praise.”35

According to Imåm al-Qushairº (may Allåh bestow His mercy upon him), in his discussion of this noble Qur›ånic verse: “Their being tested with blessing is to demonstrate their thankfulness. Their being tested with trial is to demonstrate their patience. Their being tested with fear contains a purification for [the feelings in] their breasts. Their being tested with hunger contains a cleansing for their bodies. Their being tested with loss of wealth is a means of purifying their lower selves. Personal misfortunes increase their reward in the presence of Allåh. As for the disastrous loss of crops, for that they receive compensation from Allåh in the multiplication of their offspring.”


those who say, when a misfortune strikes them… alladhºna idhå aƒåbat-hum muƒºbatun…

—to the end of the verse [åya]. This refers to those who confront the situation with patience, or rather with thankfulness, or even with joy and gladness. If someone views all things as property belonging to the Lord of Truth, he regards his lower self as a stranger between him and his judgement, for the Originator of creation is more entitled to the products of creation than are creatures. It is also said: “If someone experiences misfortunes, he recognizes that he belongs to Allåh, and is returning to Allåh. If someone acknowledges the Tester, he knows that whatever happens is from Allåh, so he is a servant because of Allåh. There is quite a difference between someone who exists for Allåh’s sake, and someone who exists because of Allåh. As for the one who exists for Allåh’s sake, he is patiently persevering. As for the one who exists because of Allåh, he is devoid of personal choice and judgement. If He keeps him intact, he stays intact, and if He expunges him, he is expunged. If He sets him in motion, he moves, and if He makes him rest, he rests, for he is extinct to his personal options, and completely controlled within the grasp [of his Lord].”


Such are they on whom are blessings from their Lord, and mercy. ulå›ika ‹alai-him ƒalawåtun min Rabbi-him wa ra¥ma: Such are the rightly guided. wa ulå›ika humu ’l-muhtad«n.

[They are rightly guided] because of His blessings upon them at the outset. They attained to their patience and perseverence by Allåh’s decree; it was not that they attained to His blessings by their patience and perseverance. Were it not for His sempiternal mercy, their obedience would not fulfil the precondition of servitude, so His sempiternal providence required a pure guidance for them. His saying (Exalted is He):

Such are they on whom are blessings from their Lord, and mercy. ulå›ika ‹alai-him ƒalawåtun min Rabbi-him wa ra¥ma: Such are the rightly guided.

35 »afwat at-tafåsºr (1/107)

23

wa ulå›ika humu ’l-muhtad«n.

—means that, since He bestowed His mercy upon them at the very beginning, they became rightly guided in the end.36


* * * * *

4. The Real Meaning of Piety

[ªaqºqat al-Birr]


It is not piety, that you turn your faces

laisa ’l-birra an tuwall« wuj«ha-kum to the East and to the West.

qibala ’l-mashriqi wa ’l-maghribi True piety is [the piety of] one who believes in Allåh

wa låkinna ’l-birra man åmana bi-’llåhi and the Last Day and the angels and the Book and the Prophets;

wa ’l-yawmi ’l-åkhiri wa ’l-malå›ikati wa ’l-kitåbi wa ’n-nabiyyºn: one who gives his wealth, for love of Him,

wa åta ’l-måla ‹alå ¥ubbi-hi to kinsfolk and to orphans and the needy and the wayfarer dhawi ’l-qurbå wa ’l-yatåmå wa ’l-masåkºna wa ’bna ’s-sabºli

and to those who beg, and to set slaves free; wa ’s-så›ilºna wa fi ’r-riqåb:

one who performs the ritual prayer, and pays the alms-due. wa aqåma ’ƒ-ƒalåta wa åta ’z-zakåh:

[It is the piety of] those who fulfil their covenant when they have committed themselves to a covenant,

wa ’l-m«f«na bi-‹ahdi-him idhå ‹åhad«: and who are patient in tribulation

wa ’ƒ-ƒåbirºna fi ’l-ba›så›i and adversity and in time of stress.

wa ’æ-æarrå›i wa ¥ºna ’l-ba›s: Such are they who are sincere. Such are the truly devout.

ulå›ika ’lladhºna ƒadaq«: ulå›ika humu ’l-muttaq«n. (2:177)


It is not piety, that you turn your faces

36 La£å›if al-ishåråt (1/139ff)

24

laisa ’l-birra an tuwall« wuj«ha-kum to the East and to the West. qibala ’l-mashriqi wa ’l-maghribi True piety is [the piety of] one who believes in Allåh wa låkinna ’l-birra man åmana bi-’llåhi

You must know that Allåh (Exalted is He) has mentioned several elements in His definition of true piety: (1) Belief in Allåh. Knowledge of Allåh is unattainable without knowledge of His special Essence, as well as knowledge of what is necessary, permissible, or inconceivable in relation to Him. (2) Belief in the Last Day. (3) Belief in the angels. (4) Belief in the Books of Scripture. (4) Belief in the Messengers. A question arises here: “Why has He given faith priority over the actions of the physical limbs and organs?” The answer is this: He has done so to make it clear that the actions of the heart are more noble, in the sight of Allåh, than the actions of the physical limbs and organs.37


and the Last Day wa ’l-yawmi ’l-åkhiri

That is to say: “along with everything connected with that Day, such as the Gathering and the Resurrection, the Narrow Bridge, the Balance, the Garden of Paradise and the Fire of Hell, and the reward and punishment contained therein.”38 Belief in the Last Day also means believing that it will come to pass without any doubt, and that it will be as it is destined to be, not, as they claim, that the Fire will not touch them except for a number of days, and that their fathers are the Prophets, who will intercede on their behalf.


and the angels wa ’l-malå›ikati

Belief in the angels means believing that all of them are the servants of Allåh, neither males nor females, neither human beings nor Allåh’s children, honoured in His presence, intermediaries between Him and His Prophets in the delivery of the inspiration [wa¥y] and the sending down of the Books.


and the Book wa ’l-Kitåbi

That is to say: “The Divine Scripture in general, of which one particular version is the Criterion [al-Furqån].”


and the Prophets; one who gives his wealth, for love of Him, wa ’n-Nabiyyºn: wa åta ’l-måla ‹alå ¥ubbi-hi to kinsfolk and to orphans and the needy and the wayfarer dhawi ’l-qurbå wa ’l-yatåmå wa ’l-masåkºna wa ’bna ’s-sabºli and to those who beg, and to set slaves free;

37 ar-Råzº (5/33–35) 38 aƒ-»åwº (1/79,80)

25

wa ’s-så›ilºna wa fi ’r-riqåb: one who performs the ritual prayer, and pays the alms-due. wa aqåma ’ƒ-ƒalåta wa åta ’z-zakåh: [It is the piety of] those who fulfil their covenant wa ’l-m«f«na bi-‹ahdi-him when they have committed themselves to a covenant, idhå ‹åhad«: and who are patient in tribulation wa ’ƒ-ƒåbirºna fi ’l-ba›så›i and adversity and in time of stress. wa ’æ-æarrå›i wa ¥ºna ’l-ba›s: Such are they who are sincere. Such are the truly devout. ulå›ika ’lladhºna ƒadaq«: ulå›ika humu ’l-muttaq«n.

As you can see, the Qur›ånic verse combines all human perfections, referring to them explicitly or by implication. Because of their great number and diversity, they may be summed up in a threefold classification: (1) correctness of belief, (2) excellence of social conduct, and (3) education of the lower self. The first of these is indicated by His saying:

one who believes… man åmana…

—up to and including:

and the Prophets wa ’n-Nabiyyºn:

The second is indicated by His saying:

one who gives his wealth… wa åta ’l-måla…

—up to and including:

and to set slaves free wa fi ’r-riqåb:

The third is indicated by His saying:

one who performs the ritual prayer… wa aqåma ’ƒ-ƒalåta…

—through to the end of the verse. He has then qualified all these virtues with the attribute of sincerity:

Such are they who are sincere. ulå›ika ’lladhºna ƒadaq«:

—referring to their sincerity in faith and belief, and with the attribute of true devotion:

Such are the truly devout. ulå›ika humu ’l-muttaq«n.

—referring to their treatment of fellow creatures and their dealing with the Lord of Truth. As the Prophet (Allåh bless him and give him peace) once said:

26

If someone acts in accordance with this Qur›ånic verse, he has brought faith to perfection.

According to Imåm al-Qushairº (may Allåh the Exalted bestow His mercy upon him): “The implication is that external practices are of relatively little importance. The message is really about Allåh, the Almighty. The frequent performance of litanies [awråd], however splendid, is the craft of the elderly. Dedication to acts of worshipful obedience, noble as it may be, is the attribute of the common folk. As for linking the night to the day with numerous observances and copious endeavours, that contributes greatly to earning the reward, but direct knowledge of the Lord of Truth is of incomparable value.”39


* * * * *

5.

39 See p. — above.

27

The Truly Devoted Servants [al-‹Ibåd al-Atqiyå›]



Say: “Shall I inform you of something better than that? qul a-unabbi›u-kum bi-khairin min dhålikum:

For those who practise true devotion, li’lladhºna ’ttaqaw

with their Lord are Gardens beneath which rivers flow, ‹inda Rabbi-him jannåtun tajrº min ta¥ti-ha ’l-anhåru

dwelling therein forever, khålidºna fº-hå

and spouses purified, and good pleasure from Allåh.” wa azwåjun mu£ahharatun wa riæwånun mina ’llåh:

Allåh is All-Seeing of His servants. wa ’llåhu Baƒºrun bi’l-‹ibåd:

Those who say: “Our Lord, we do believe, alladhºna yaq«l«na Rabba-nå

so forgive us our sins and guard us inna-nå åmannå fa-’ghfir la-nå dhun«ba-nå wa qi-nå

from the torment of the Fire,” ‹adhåba ’n-når:

those who are patient, those who are truthful, aƒ-ƒåbirºna wa ’ƒ-ƒådiqºna

those who are obedient, those who are charitable spenders, wa ’l-qånitºna wa ’l-munfiqºna

and those who seek forgiveness in the early morning. wa ’l-mustaghfirºna bi’l-as¥år.

(3:15–17) •Concerning Allåh’s saying (Exalted is He):

Say: “Shall I inform you of something better than that? qul a-unabbi›u-kum bi-khairin min dhålikum:

That is to say: “Say, O Mu¥ammad: ‘Shall I inform you of something better than the flower of this world’s life and its fleeting comfort, which people find so attractive?’” This is posed in the interrogative for the sake of arresting attention.40 The purpose is to inform the servant that, just as this world is more pleasant and more spacious than the mother’s womb, the Hereafter is likewise more pleasant and more spacious than this world. The bounties of the Hereafter are better than the bounties of this world, because the bounties of this world are tainted with harmfulness, while the bounties of the Hereafter are entirely free from the taint of harmful elements. Besides, the bounties of this world are temporary, without a doubt, while the bounties of the Herafter are permanent, without a doubt.41


40 »afwat at-tafåsºr (1/179) 41 ar-Råzº (7/173)

28

For those who practise true devotion, with their Lord… li’lladhºna ’ttaqaw ‹inda Rabbi-him…

The pronoun “their” represents the truly devout, and its attachment to the title of Lordship is a declaration of the abundant grace bestowed upon them. They are the ones who are totally dedicated Him (Exalted is He) and who turn away from everyone apart from Him, as He explains in the subsequent descriptions.42


are Gardens beneath which rivers flow jannåtun tajrº min ta¥ti-ha ’l-anhåru

This is a description of the delight of the Garden of Paradise, since it conjures up all the bounties to be found therein, such as food, drink, clothing, furniture and scenery.43


dwelling therein forever khålidºna fº-hå

That is to say: “abiding therein for all eternity.”44


and spouses purified wa azwåjun mu£ahharatun

He has described the spouses with a single attribute, embracing every desirable quality, for He has said (Exalted is He):

purified mu£ahharatun

That includes purity from menstruation, parturition after childbirth, and other conditions associated with women in this world, from which natural instinct recoils. It includes their being purified from blameworthy traits of character, and from ugliness and physical deformity. It also includes their being purified from unsociability.45


and good pleasure from Allåh.” wa riæwånun mina ’llåh:

As reported by al-Bukhårº and Muslim, on the authority of Abu ’s-Sa‹ºd al-Khudrº (may Allåh be well pleased with him), Allåh’s Messenger (Allåh bless him and give him peace) once said:

Allåh (Blessed and Exalted is He) will say to the people of the Garden: “O people of the Garden!” They will say: “Doubly at Your service, our Lord, and doubly obedient to You! All goodness is in Your hands.” He will say:

42 al-Ul«sº (3/101) 43 ar-Råzº (7/173) 44 »afwat at-tafåsºr (1/189) 45 ar-Råzº (7/173,174)

29

“Are you well pleased?” They will reply: “How can we not be well pleased, O Lord, when You have given us what You have never given to anyone among Your creatures?” He will then say: “Have I not given you even better than that?” They will say: “O our Lord, and what thing is better than that?” He will say: “I shall grant you My good pleasure, and I shall never be displeased with you after that!”46


Allåh is All-Seeing of His servants. wa ’llåhu Baƒºrun bi’l-‹ibåd:

This means that Allåh (Exalted is He) is Well Aware of the difference between those who prefer what is with Him, and those who prefer the carnal pleasures of this world, so He will requite each one according to his work, for He will reward and punish in accordance with the works performed.47


Those who say: “Our Lord, we do believe, alladhºna yaq«l«na Rabba-nå so forgive us our sins and guard us inna-nå åmannå fa-’ghfir la-nå dhun«ba-nå wa qi-nå from the torment of the Fire” ‹adhåba ’n-når:

That is to say: “Those who dedicate themselves to Us entirely, and humbly submit before Us while remembering the trials and the catastrophe, those will receive from Us nearness and special favour, and the lofty degrees, and the portions that are well pleasing.”


those who are patient aƒ-ƒåbirºna

Patience means imprisoning the lower self, and that comes in three stages: (1) Patience in doing what the servant has been commanded to do. (2) Patience in refraining from what he has been forbidden to do. (3) Patience in submitting to the outcome of whatever judgement He wishes to make, whether it involves the loss of someone dear to you, or the onslaught of something you cannot handle.48


those who are truthful wa ’ƒ-ƒådiqºna

Truthfulness is required in speech, where it means the avoidance of lying. It is required in action, where it means performing the action properly, and not turning away from it before its completion. It is also required in the intention, where it means sustaining the resolve until the action is performed.49 46 as-Siråj al-munºr (1/201,202) 47 al-Khåzin (1/222) 48 La£å›if al-ishåråt (1/224) 49 R«¥ al-bayån (2/11)

30


those who are obedient wa ’l-qånitºna

That is to say: “those who stay dutifully by the door, persist in swallowing disappointment, abandon the things they love, and shun companions until they prove their genuine closeness.”50


those who are [charitable] spenders wa ’l-munfiqºna

Expenditure [infåq] includes what a man spends on himself, his family, his relatives and his kinsfolk, as well on the alms-due, the sacred struggle and other righteous causes.51


and those who seek forgiveness in the early morning. wa ’l-mustaghfirºna bi’l-as¥år.

That is to say: “those who perform the ritual prayer, or those who seek forgiveness.” He has specified the early morning because it is the time when supplications are answered, and because it is the time of seclusion. Luqmån said to his son: “O my dear son, do not let the cockerel be smarter than you! It gives the call to prayer in the early morning, while you are asleep!”52 According to al-Qur£ubº: “Allåh mentioned the early morning specifically, because it is the most likely time of acceptance, and the time when supplications are answered.” As reported by the Imåms, on the authority of Ab« Huraira (may Allåh be well pleased with him), the Prophet (Allåh bless him and give him peace) once said:

Allåh descends to the heaven of this world each night, when the first third of the night has passed, and He says: “I am the King! I am the King! Who will appeal to Me, so that I may answer him? Who will ask of Me, so that I may give to him? Who will seek My forgiveness, so that I may forgive him?” He continues like that without interruption, until the dawn rises.53

This Qur›ånic verse is a list of the stations of the spiritual traveller, arranged in the finest sequence, for his relationship with Allåh (Exalted is He) is either a step-by-step approach or an immediate request. As for the step-by-step approach, it is either by means of the lower self, by restraining it from vices, confining it to virtues, and patience in both efforts, or by means of the body. In the latter case, it may be a matter of speech, requiring truthfulness, or a matter of action, requiring constant obedience, or a matter of property, requiring expenditure for the sake of charity.

50 La£å›if al-ishåråt (1/225) 51 ar-Råzº (7/176) 52 an-Nasafº (1/222) 53 al-Qur£ubº (4/38,39)

31

As for the immediate request, it is the appeal for forgiveness, because forgiveness is the most important of all requests, and it actually includes them all. The early morning is singled out because it is the time when the supplication is closest to the response. Worshipful service is hardest at that time, the lower self is most serene, and the inner feeling is most collected, especially for those who spend the night in prayer. It has been said: “They used to pray until the early morning, then, when the early morning came, they would seek forgiveness and make supplication.”54


* * * * *

6. 54 al-Baiæåwº (1/611)

32

The Characters of the Truly Devout [Akhlåq al-Atqiyå›]



And hasten to forgiveness from your Lord, wa såri‹« ilå maghfiratin min Rabbi-kum

and a Garden as wide as the heavens and the earth, wa jannatin ‹aræu-ha ’s-samåwåtu wa ’l-aræu

which has been made ready for the truly devout; u‹iddat li’l-muttaqºn.

those who spend freely in prosperity and adversity, alladhºna yunfiq«na fi ’s-sarrå›i wa ’æ-æarrå›i

who restrain their wrath, and pardon other people; wa ’l-kåœimºna ’l-ghaiœa wa ’l-‹åfºna ‹ani ’n-nås:

for Allåh loves those who do good; wa ’llåhu yu¥ibbu ’l-mu¥sinºn.

and those who, when they do an evil thing wa ’lladhºna idhå fa‹al« få¥ishatan

or wrong themselves, remember Allåh aw œalam« anfusa-hum dhakara ’llåha

and implore forgiveness for their sins— fa-’staghfar« li-dhun«bi-him:

Who forgives sins but Allåh?— wa man yaghfiru ’dh-dhun«ba illa ’llåh:

and will not knowingly persist in what they did. wa lam yuƒirr« ‹alå må fa‹al« wa hum ya‹lam«n.

The reward of such will be forgiveness from their Lord, ulå›ika jazå›u-hum maghfiratun min Rabbi-him and Gardens underneath which rivers flow,

wa jannåtun tajrº min ta¥ti-ha ’l-anhåru dwelling therein forever—

khålidºna fº-hå: a bountiful reward for workers!

wa ni›ma ajru ’l-‹åmilºn. (3:133–6)


And hasten to forgiveness from your Lord wa såri‹« ilå maghfiratin min Rabbi-kum

This means: “Hasten to a deed that will secure forgiveness for you.” Hearts became confused, and imagined that to be a very difficult matter, so the Prophet said (Allåh bless him and give him peace):

Remorse is repentance.

Repentance is the deed that secures forgiveness, for the simple reason that the disobedient sinner is the one who needs forgiveness. When it comes to making haste, there are several types of people: The worshipful servants make haste with their feet, by performing acts of worshipful

33

obedience. As for those who learn by direct experience, they make haste with their aspirations, by seeking nearness to the Lord. The disobedient sinners make haste with their remorse, by swallowing afflictions. If someone makes haste with his feet, he will find Allåh’s reward. If someone makes haste with his aspirations, he will find His nearness. If someone makes haste with his remorse, he will find His mercy.55


and a Garden as wide as the heavens and the earth wa jannatin ‹aræu-ha ’s-samåwåtu wa ’l-aræu

According to some: “Its width is the same as its length, because it is a dome beneath the Heavenly Throne, and when something is domed and circular, its width is the same as its length.” That is corroborated in the authentic Prophetic tradition [¥adºth], reported by al-Bukhårº and at-Tirmidhº:

When you ask Allåh for the Garden, ask Him for Paradise [Firdaws], for it is the highest point of the Garden and the central point of the Garden. From it flow the rivers of the Garden, and its roof is the Throne of the All- Merciful.56


which has been made ready for the truly devout, u‹iddat li’l-muttaqºn. those who spend freely in prosperity and adversity alladhºna yunfiq«na fi ’s-sarrå›i wa ’æ-æarrå›i

That is to say: “in the state of opulence and ease, and in the state of poverty and hardship.” They do not refrain from spending whatever they can in both these conditions, be it little or much. He has begun with the mention of spending, because it is the hardest thing for the lower self, and the clearest indication of sincere devotion. At that time, moreover, it was the most important of all good deeds, because it was urgently needed in the struggle with the foe, and in support of the poor among the Muslims.57 As reported by at-Tirmidhº, on the authority of Ab« Huraira (may Allåh be well pleased with him), Allåh’s Messenger (Allåh bless him and give him peace) once said:

The generous spender is close to Allåh, close to the people, close to the Garden and remote from the Fire. The miser is far from Allåh, far from the people, far from the Garden and close to the Fire. The generous ignoramus is dearer to Allåh (Exalted is He) than a niggardly worshipper.58


who restrain their wrath wa ’l-kåœimºna ’l-ghaiœa

This means: “those who swallow their wrath, suppressing it when their lower selves are filled with it, so they do not take revenge on those who cause them harm, and do not treat them spitefully.” They prefer to endure that with patience, despite their

55 La£å›if al-ishåråt (1/277) 56 Ibn Kathºr (1/536,537) 57 al-Kashshåf (1/463,464) 58 al-Khåzin (1/283)

34

ability to retaliate and exact vengeance, and this is the commendable response. In the words of the Prophetic tradition, reported by ‹Abd ar-Razzåq and Ibn Jarºr on the authority of Ab« Huraira (may Allåh be well pleased with him):

If someone restrains his wrath, when he is capable of putting it into effect, Allåh (Exalted is He) will fill his heart with security and faith.59

It is related concerning ‹Á›isha (may Allåh the Exalted be well pleased with her), that her servant was furious with her, so she said: “How excellent is true devotion to Allåh! There is no remedy for someone consumed with rage.”60


and pardon other people wa ’l-‹åfºna ‹ani ’n-nås:

Pardoning other people is the most splendid of all kinds of doing good. Several Prophetic traditions have come down to us on the subject of restraining wrath, pardoning other people, and controlling the lower self on the occasion of anger. That is a major element of worshipful service and the struggle with the lower self, for the Prophet (Allåh bless him and give him peace) once said, as reported by al-Bukhårº and Muslim:

The champion is not the expert wrestler. The champion is someone who governs his lower self on the occasion of anger.61

In the mention of these two virtues [restraint of wrath and granting pardon], according to some of the masters of verification, there is an indication that the Prophet (Allåh bless him and give him peace) would be well advised to pardon the marksmen, and to refrain from taking them to task for acting in defiance of his command (Allåh bless him and give him peace). There is also an instruction to him (Allåh bless him and give him peace) to refrain from the retribution he had decided to inflict on the polytheists for what they did to ªamza (may Allåh be well pleased with him), since he said, when he saw how ªamza had been mutilated:

I shall surely mutilate seventy in your place!62


for Allåh loves those who do good wa ’llåhu yu¥ibbu ’l-mu¥sinºn.

You should know that doing good to another is either a matter of providing him with benefit, or of protecting him from harm. As for providing him with benefit, that is the import of His saying:

those who spend freely in prosperity and adversity alladhºna yunfiq«na fi ’s-sarrå›i wa ’æ-æarrå›i

As for protecting him from harm, that may be in this world, in which case the object is to keep him from reacting to one misdeed with another misdeed, for that is the

59 al-Ul«sº (4/58) 60 al-Khåzin (1/283) 61 al-Qur£ubº (4/207,208) 62 al-Ul«sº (4/59)

35

meaning of restraining wrath. It may also be in the Hereafter, in which case the object is to ensure that his conscience is clear of responsibilities and claims against him in the Hereafter, for that is the import of His saying:

and pardon other people wa ’l-‹åfºna ‹ani ’n-nås.63


and those who, when they do an evil thing wa ’lladhºna idhå fa‹al« få¥ishatan or wrong themselves, remember Allåh aw œalam« anfusa-hum dhakara ’llåha and implore forgiveness for their sins fa-’staghfar« li-dhun«bi-him:

In this Qur›ånic verse, Allåh (Exalted is He) has mentioned another type of people, different from the first type, with whom he has linked them by His mercy and His gracious favour, for these are the penitents, since imploring forgiveness is splendid and its reward is momentous. As reported by Mak¥«l, Ab« Huraira (may Allåh be well pleased with him) once said: “I have never seen anyone more frequent in seeking forgiveness than Allåh’s Messenger (Allåh bless him and give him peace).” According to one of our scholars: “Seeking forgiveness is the essential requirement. It is that which loosens the knot of persistence [in sin]. Its real meaning must be established in the heart, not merely expressed with the tongue. As for someone who says with his tongue: ‘I seek Allåh’s forgiveness,’ while his heart is persistent in sinful disobedience, that plea for forgiveness is something for which forgiveness needs to be sought, and his minor sin is attached to his major sins.” In my own opinion, he was saying this in the context of his own time, so how about this time of ours, in which the human being is apparently devoted to wrongdoing, insatiably greedy for it, while he holds prayer-beads in his hand, pretending that he is seeking Allåh’s forgiveness for his sins? That is a mockery and a frivolity on his part, and Allåh (Exalted is He) has said in the revelation:

Do not make the signs of Allåh a laughing-stock. wa lå tattakhidh« åyåti ’llåhi huzuwå. (2:231)64


Who forgives sins but Allåh? wa man yaghfiru ’dh-dhun«ba illa ’llåh:

He has ascribed to His Essence the abundance of mercy and the readiness to forgive. He has declared that, in His sight, someone who repents his sin is like someone who is not guilty of any sin, and that there is no relief for sinners except His gracious favour and His noble generosity. In this there is comfort for the servants, an encouragement and incentive to repent, and a deterrent to despair, for serious as sins may be, His pardon is greater and His noble generosity is mightier.


and will not persist in what they did.

63 R«¥ al-bayån (2/94) 64 al-Qur£ubº (4/209–211)

36

wa lam yuƒirr« ‹alå må fa‹al«

They will not persist in their evil conduct, without seeking forgiveness. As reported by Ab« Dåw«d and at-Tirmidhº, the Prophet (Allåh bless him and give him peace) once said:

He who seeks forgiveness does not persist [in sin], even if he returns to it seventy times in the day.

He is also reported as having said (Allåh bless him and give him peace):

No sin is major in conjunction with seeking forgiveness, and no sin is minor in conjunction with persistence.


wa hum ya‹lam«n. knowingly

That is to say: “and they are not among those who persist in sins, while knowing them to be evil, and that they are forbidden by the threat against them, because pardon is granted to someone who does not recognize the evil of the evil deed.”65


The reward of such will be forgiveness from their Lord, ulå›ika jazå›u-hum maghfiratun min Rabbi-him and Gardens underneath which rivers flow, wa jannåtun tajrº min ta¥ti-ha ’l-anhåru dwelling therein forever. khålidºna fº-hå:

From the fact that the Garden has been prepared for the truly devout and the penitents, as a reward for them, it does not necessarily follow that those who persist [in sin] will not enter the Garden, just as it does not necessarily follow, from the fact that the Fire has been prepared for the unbelievers, as a requital for them, that others apart from them will not enter the Fire.66 For the seeker of the Truth, it is therefore necessary to observe proper conduct, in order to progress thereby to the highest degree. You must surely be aware of how Allåh’s Messenger (Allåh bless him and give him peace) would seek Allåh’s forgiveness seventy times each day, even though his sin had already been forgiven. You must be aware of how he reached what he reached through the perfection of his conduct, so that following him has come to be a cause of Allåh’s love (Exalted is He). As He has said (Exalted is He):

Say: “If you love Allåh, follow me; qul in kuntum tu¥ibb«na ’llåha fa-’ttabi‹«nº Allåh will love you.” yu¥bib-kumu ’llåhu. (3:31)

Nevertheless, his fear and his reverence were of the utmost perfection, and this is how it must be for someone who follows his guidance. The degree of one who does good is superior, but making amends is better than persistence [in sin], so congratulations are due to someone who makes amends, and so

65 al-Kashshåf (1/464,465) 66 al-Baiæåwº (1/672)

37

attains to doing good, and is rewarded with loving affection in the presence of Allåh, the All-Merciful.67


* * * * *

7. Patient Endurance of Trial and Tribulation

[aƒ-»abr ‹ala ’l-Ibtilå›]


Surely you will be tried in your property and in your persons,

la-tublawunna fº amwåli-kum wa anfusi-kum: and you will hear much wrong from those who were given the Book

wa la-tasma‹unna mina ’lladhºna «tu ’l-Kitåba before you, and from the idolaters.

min qabli-kum wa mina ’lladhºna ashrak« adhan kathºrå: But if you persevere and practise true devotion,

wa in taƒbir« wa tattaq« that is part of the resolution of matters.

fa-inna dhålika min ‹azmi ’l-um«r. (3:186)


Surely you will be tried la-tublawunna

The basic purpose of trial and tribulation is examination and testing [ikhtibår].


in your property fº amwåli-kum

You will be tried by various disasters that will affect your property, leading to its destruction.68


and in your persons wa anfusi-kum:

67 R«¥ al-bayån (2/97) 68 Abu ’s-Sa‹«d (2/123)

38

Your personal tribulations will include killing, wounding, captivity, diseases, the loss of close relatives, and other kinds of troubles, horrors and hardships. Allåh has mentioned property before persons to indicate an ascending scale of importance.69


and you will hear much wrong from those wa la-tasma‹unna mina ’lladhºna «tu ’l-Kitåba who were given the Book before you, and from the idolaters. «tu ’l-Kitåba min qabli-kum wa mina ’lladhºna ashrak« adhan kathºrå:

This refers to the various kinds of abuse inflicted on the Muslims by the Jews, the Christians and the idolaters. The Jews would say: “‹Uzair is the son of Allåh,” and the Christians would say: “The Messiah is the son of Allåh, and the third of three.” They also used to defame the Messenger (Allåh bless him and give him peace) in every way they could. As for the idolaters, they used to incite people to oppose the Messenger (Allåh bless him and give him peace). They would assemble armies to wage war on the Messenger (Allåh bless him and give him peace), and prevent the Muslims from supporting him. The Qur›ånic verse must therefore apply to them all, since there is no reason for it to apply to one group rather than another.70 Whenever someone stands up for a truth, or commands something right and proper, or forbids something wrong and improper, he is bound to suffer abuse. He has no remedy except patience in relying on Allåh, seeking help from Allåh, and returning to Allåh (Almighty and Glorious is He).71


But if you persevere wa in taƒbir«

This means that the Messenger (Allåh bless him and give him peace) was commanded to persevere with patience in the face of tribulation inflicted on his person and his property, with patience in suffering abuse, and with patience in abstaining from resistance and confrontation. When Allåh (Exalted is He) required that of him, He did so because it was most likely to induce the opponent to enter the religion. As He said (Exalted is He):

And speak to him gently, fa-q«lå la-hu qawlan layyinan for then he may be mindful, or perhaps feel afraid. la‹alla-hu yatadhakkaru aw yakhshå. (20:44)

Tell those who believe to forgive those who do not hope qul li’lladhºna åman« yaghfir« li’lladhºna lå yarj«na for the days of Allåh. ayyåmi ’llåhi. (45:14)

What is meant by this forgiveness is patience and abstaining from revenge.


and practise true devotion

69 al-Ul«sº (4/147) 70 ar-Råzº (9/104) 71 Ibn Kathºr (1/579)

39

wa tattaq«

True devotion signifies guarding against that which is inappropriate. Allåh has mentioned patient perseverence, then He has gone on to mention true devotion. That is because, if the human being is going to practise patience, he will do so because he wishes to guard against that which is inappropriate. He is commanded to practise patience in order to minimize the injuries of this world, and he is commanded to practise true devotion in order to minimize the injuries of the Hereafter. On the basis of this interpretation, the Qur›ånic verse embraces the proprieties of both this world and the Hereafter.72


that is part of the resolution of matters. fa-inna dhålika min ‹azmi ’l-um«r.

It contributes to the resolution of matters about which people are at odds with one another. In other words, it is something that everyone must resolve to practise, because it contributes to the perfection of virtue and nobility. It may also signify part of that upon which Allåh (Exalted is He) has resolved, which He has commanded, and the importance of which He has stressed. This means that it is one of the strict resolutions of Allåh (Exalted is He), so it is essential for you to practise patience and true devotion.73 It is therefore incumbent on the intelligent person to model himself on the characteristics of the Prophets and the saints, and to conduct himself in accordance with their exemplary patterns of behaviour. They used to be patient in the face of abuse, and, when confronted by the insolent fool, they would not respond in kind.

And when they pass by idle talk, they pass by with dignity. wa idhå marr« bi’l-laghwi marr« kiråmå. (25:72)

Allåh (Exalted is He) has extolled His Prophet (Allåh bless him and give him peace) in His saying:

And you are indeed of a splendid character. wa inna-ka la-‹alå khuluqin ‹aœºm. (68:4)

‹Á›isha (may Allåh be well pleased with her) once said: “The character of the Prophet (Allåh bless him and give him peace) was the Qur›ån.” By this she meant that he conducted himself in accordance with the standards of behaviour prescribed by the Qur›ån.74 We beg Allåh (Exalted is He) to enable us to match the attributes of His righteous servants, and to model ourselves on the characteristics of the Chief of the Messengers, our master Mu¥ammad (Allåh bless him and give him peace). Ámºn. Praise be to Allåh, the Lord of All the Worlds. There is no might nor any power except with Allåh, the All-High, the Almighty. May Allåh bless our master Mu¥ammad, his family and all his Companions, and may He grant them peace.

* * * * *

8. 72 ar-Råzº (9/104,105) 73 Abu ’s-Sa‹«d (2/124) 74 R«¥ al-Bayån (2/140)

40

Attributes of Those with Understanding Minds [»ifåt Uli ’l-Albåb]



Surely in the creation of the heavens and the earth, inna fº khalqi ’s-samåwåti wa ’l-aræi

and the alternation of night and day, wa ’khtilåfi ’l-laili wa ’n-nahåri

there are signs for those with understanding minds. la åyåtin li-uli ’l-albåb.

[There are signs for] those who remember Allåh, alladhºna yadhkur«na ’llåha

standing and sitting and on their sides, qiyåman wa qu‹«dan wa ‹alå jun«bi-him

and who reflect upon the creation of the heavens and the earth. wa yatafakkar«na fº khalqi ’s-samåwåti wa ’l-aræ:

Our Lord, You have not created this in vain. Glory be to You! Rabba-nå må khalaqta hådhå bå£ilå: sub¥åna-ka So guard us against the torment of the Fire.

fa-qi-nå ‹adhåba ’n-når.

Our Lord, whomever You cause to enter the Fire, Rabba-nå inna-ka man tudkhili ’n-nåra

him You will have abased, fa-qad akhzaita-h:

and for the evildoers there will be no helpers. wa må li’œ-œålimºna min anƒår.

Our Lord, we have heard a crier calling us to faith, Rabba-nå inna-nå sami‹nå munådiyan

saying: “Believe in your Lord!” So we have believed. yunådº li’l-ºmåni an åmin« bi-Rabbi-kum fa-åmannå

Our Lord, forgive us our sins Rabba-nå fa-’ghfir la-nå dhun«ba-nå

and acquit us of our evil deeds, wa kaffir ‹an-nå sayyi›åti-nå

and let us die together with the righteous. wa tawaffa-nå ma‹a ’l-abrår.

Our Lord, give us that which You have promised us Rabba-nå wa åti-nå må wa‹adta-nå

through Your Messengers, ‹alå Rusuli-ka

and do not put us to shame on the Day of Resurrection. wa lå tukhzi-nå yawma ’l-qiyåma:

Surely You will not fail to keep the tryst! inna-ka lå tukhlifu ’l-mº‹åd.


Surely in the creation of the heavens and the earth

41

inna fº khalqi ’s-samåwåti wa ’l-aræi

The purpose of this noble Book is to draw hearts and spirits away from preoccupation with creatures [khalq], towards immersion in direct knowledge of the Truth [ªaqq]. According to Ibn ‹Umar (may Allåh be well pleased with him and his father): “I said to ‹Á›isha (may Allåh be well pleased with her): ‘Of all that you have experienced from Allåh’s Messenger (Allåh bless him and give him peace), tell me what is the most amazing!’ She burst into tears and spent a long time weeping, then she said: ‘He came to me during the night, and slipped inside my blanket so that his skin pressed against my skin. Then he said to me:

O ‹Á›isha, could you permit me to devote this night to the worship of my Lord?

“‘I replied: “O Messenger of Allåh, I dearly love your nearness, but I also love your wish, so I have granted you permission!” He thereupon got up, went over to a waterskin kept in the house, and performed the ritual ablution, without pouring too much water. Then he stood ready to perform the ritual prayer. He recited from the Qur›ån and began to weep. Then he raised his hands and went on weeping, until I saw that his tears had moistened the floor. Bilål arrived to give him the call to the early morning prayer, so he saw him weeping and said to him: “O Messenger of Allåh, are you weeping, when Allåh has forgiven you your former and your latter sins?” He said:

O Bilål, should I not be a very thankful servant? Why should I not weep, when Allåh has sent down to me this night:

Surely in the creation of the heavens and the earth inna fº khalqi ’s-samåwåti wa ’l-aræi

Woe unto anyone who recites it, but does not reflect upon it!’”75


and the alternation of night and day wa ’khtilåfi ’l-laili wa ’n-nahåri

That is to say: “in their taking turns on the face of the earth, and the fact that each of them replaces the other in accordance with the rising of the sun and its setting.” Or: “in their alternating as one of them intensifies and the other diminishes.”76


there are signs for those with understanding minds. la åyåtin li-uli ’l-albåb.

There are many indications for those endowed with pure intelligence, free from the blemishes of fantasies and illusions.77 For the spiritual traveller to Allåh, it is essential at the outset to have many signposts. Then, once the heart is illumined by the light of intimate knowledge of Allåh, his preoccupation with those signs becomes like an obstacle, preventing him from immersing the heart in direct knowledge of Allåh. At the start of his career, the spiritual

75 ar-Råzº (9/109) 76 Abu ’s-Sa‹«d (2/127) 77 R«¥ al-bayån (2/144)

42

traveller is a seeker in need of many signposts, but then, with the advent of this light in the heart, the heart becomes a seeker in need of fewer signposts. In due course, with the disappearance of the darkness arising from the heart’s preoccupation with anything other than Allåh, he experiences the perfect manifestation of the lights of intimate knowledge of Allåh.78


[There are signs for] those who remember Allåh, alladhºna yadhkur«na ’llåha standing and sitting and on their sides qiyåman wa qu‹«dan wa ‹alå jun«bi-him

They are engaged in constant remembrance, in whatever position they may be, such as standing, sitting and reclining. They do not neglect the remembrance in most of their situations. According to traditional report, Ibn ‹Umar and ‹Urwa ibn az-Zubair (may Allåh be well pleased with them) went out on the Day of Festival [‹Ïd], accompanied by others, to the site of prayer. They were about to remember Allåh, when one of them remarked: “Has not Allåh said:

[those who] remember Allåh, yadhkur«na ’llåha standing and sitting and on their sides qiyåman wa qu‹«dan wa ‹alå jun«bi-him?”

—so they set about remembering Allåh while standing on their feet.79 According to most of the commentators: “The meaning of it is the constant practice of remembrance in the majority of situations, because the human being is seldom in any but one of these three states: standing, sitting, and lying asleep on his side.” As reported by Muslim, ‹Á›isha (may Allåh be well pleased with her) once said: “Allåh’s Messenger (Allåh bless him and give him peace) used to remember Allåh (Almighty and Glorious is He) in all his moments.”80 Remembrance is path of the Lord of Truth (Glory be to Him), so the seekers follow no path more correct and clearer than the path of remembrance. Even if there were no proof of this, apart from His saying (Exalted is He) in the Sacred Tradition [ªadºth Qudsº] reported by ad-Dailamº:

I am the Intimate Companion of him who remembers Me.

—that would be quite sufficient! Remembrance is the token of sainthood [wilåya], the mark of connection, the verification of intention, the sign of initial correctness, and the indication of ultimate purity, so there is nothing beyond remembrance. All praiseworthy virtues are related to remembrance, and they develop through remembrance.81


78 ar-Råzº (9/109) 79 al-Kashshåf (1/488) 80 al-Khåzin (1/315) 81 La£å›if al-ishåråt (1/305)

43

and who reflect upon the creation of the heavens and the earth. wa yatafakkar«na fº khalqi ’s-samåwåti wa ’l-aræ:

Allåh (Exalted is He) has encouraged the remembrance of Allåh, but, now that attention has moved to thinking, He has not encouraged thinking about Allåh. He has rather encouraged thinking about the conditions of the heavens and the earth. In accordance with this Qur›ånic verse, the Prophet (Allåh bless him and give him peace) once said:

Reflect upon the creation, and do not reflect upon the Creator.82

Reflection is to the benefit of every seeker, and its fruit is communion on the basis of knowledge. When remembrance is free from blemishes, its practitioner reaches the springs of verification. When direct witnessing is attained, the visionary ascends beyond thought to the frontiers of remembrance, for remembrance is eternal. The thinking of the ascetics is about the transitory nature of this world, and the paucity of its compensation for those who seek it, so their abstinence from it is increased by reflection. The thinking of the worshipful servants is about the beauty of the reward, so their eagerness for it is increased. As for the insightful, their thinking is about the benefits and the blessings, so they grow stronger in love for the Lord of Truth (Glory be to Him).83


Our Lord, You have not created this in vain. Rabba-nå må khalaqta hådhå bå£ilå:

The meaning is: “Our Lord, You have not created this creation, or the magnificent result of reflection upon it, devoid of wisdom and empty of benefit. You have created it full of splendid nuggets of wisdom, permeated with glorious benefits, which thoughts are too bewildered to grasp, and which intellects stop short of comprehending in their entirety. They include provision of the servants’ means of livelihood, and a beacon that guides them to intimate knowledge of the conditions of the outset and the point of return, in accordance with what Your Books have explained, and what Your Messengers have brought.”84


Glory be to You! sub¥åna-ka

That is to say: “We declare You utterly exempt from all things that do not befit You, including the creation of that which contains no wisdom.”

So guard us against the torment of the Fire. fa-qi-nå ‹adhåba ’n-når.

That is to say: “against the torment of the Fire, which is the recompense of those who do not acknowledge that [exemption of Yours].” As for the prefix fa- [so], it serves to indicate that, because of their knowledge of the purpose for which the heavens and the earth were created, they need to seek refuge [with their Lord].

82 ar-Råzº (9/111) 83 La£å›if al-ishåråt (1/205,206) 84 al-Ul«sº (4/160)

44

There is also an indication of the importance of remembering Allåh, and an indication of three stages: (1) remembrance with the tongue, (2) reflection with the heart, and (3) intimate knowledge with the spirit. That is because the remembrance of the tongue connects its practitioner to the remembrance of the heart, which is reflection upon the Power of Allåh. The remembrance of the heart then brings its practitioner to the station of the spirit, where he acquires intimate knowledge of the realities of things, and witnesses the Divine wisdom in Allåh’s creation, so that he says:

Our Lord, You have not created this in vain. Rabba-nå må khalaqta hådhå bå£ilå:

In is incumbent upon the believer to persist in the remembrance of Allåh, with his tongue, in all situations, until he attains thereby to the remembrance of the heart, then to the remembrance of the spirit. He will thus acquire certitude and intimate knowledge, escape from the darkness of ignorance, and be illumined with the light of direct knowledge.85


Our Lord, whomever You cause to enter the Fire, Rabba-nå inna-ka man tudkhili ’n-nåra him You will have abased fa-qad akhzaita-h:

Having asked their Lord to guard them against the torment of the Fire, they have followed that plea with a reference to the enormity and severity of that punishment, which takes the form of abasement. This is meant to heighten the impact of that plea. The wise men of Islåm have cited this Qur›ånic verse as proof that the spiritual torment is more severe and more intense than the physical torment.86


and for the evildoers there will be no helpers. wa må li’œ-œålimºna min anƒår.

He is referring here to those who are caused to enter [the Fire]. The denial of help does not necessarily mean the denial of intercession, because help is intervention by brute force,87 whereas intercession is intervention by means of gentleness and pleading. The denial of one, therefore, does not prove the denial of the other.88


Our Lord, we have heard a crier calling us to faith, Rabba-nå inna-nå sami‹nå munådiyan saying: “Believe in your Lord!” So we have believed. yunådº li’l-ºmåni an åmin« bi-Rabbi-kum fa-åmannå

As for the identity of the crier, there are two opinions: (1) He is our master Mu¥ammad (Allåh bless him and give him peace). This is the opinion of the majority.

85 R«¥ al-bayån (2/145,146) 86 ar-Råzº (9/115,116) 87 al-Baiæåwº (1/696) 88 Shaikh Zåda (1/296)

45

(2) It is the Qur›ån, because not everyone has met the Prophet (Allåh bless him and give him peace), whereas everyone has heard and understood the Qur›ån.89


Our Lord, forgive us our sins Rabba-nå fa-’ghfir la-nå dhun«ba-nå

That is to say: “Conceal them from the eyes of creatures.”


and acquit us of our evil deeds wa kaffir ‹an-nå sayyi›åti-nå

That is to say: “Delete them from us, so that you do not take us to task for them, and erase them from the records.” This is tremendous progress in the quest for forgiveness, for it links the special few to the common folk.90


and let us die together with the righteous. wa tawaffa-nå ma‹a ’l-abrår.

That is to say: “specially favoured with their fellowship, enjoying their proximity, numbered among their company.” The meaning of togetherness is not togetherness in time, because that is impossible, since their dying will only occur at successive intervals. Togetherness is rather a matter of sharing the quality of the righteous in the state of dying. There is also an implication that they were longing for the meeting with Allåh, and if someone dearly wishes to meet Allåh, Allåh dearly wishes to meet him. If Allåh has included someone among those who have believed in the summoner to faith, He has thereby honoured him together with His saints in the Gardens of Paradise. Congratulations are due, therefore, to those who listen to advice and follow the best of it, and to those who heed the best counsel.91


Our Lord, give us that which You have promised us Rabba-nå wa åti-nå må wa‹adta-nå through Your Messengers ‹alå Rusuli-ka

This gives rise to a question: Since the breaking of Allåh’s promise is inconceivable, why did they appeal for what they know would undoubtedly happen? The answer is as follows: The purpose of the supplication is not to request the action. Its purpose is rather to demonstrate humility, submissiveness and servitude. Allåh has commanded us to appeal for things, even though we know for certain that they will undoubtedly occur, as in His saying (Exalted is He):

He says: “My Lord, judge with truth.” qåla Rabbi ’¥kum bi’l-ªaqq. (21:112)92 89 ar-Råzº (9/117,118) 90 aƒ-»åwº (1/197) 91 R«¥ al-bayån (2/148) 92 ar-Råzº (9/120)

46

According to the erudite scholar aƒ-»åwº, who responds to this question in his Qur›ånic commentary: “The gist of the answer is that the ultimate outcome is unknown. Allåh’s promise will not be broken if its outcome is extolled, and from whence comes our finest outcome? The point of the appeal is that Allåh should make their outcome fine, for, if it is fine, His promise (Exalted is He) will prove true.”93


and do not put us to shame on the Day of Resurrection. wa lå tukhzi-nå yawma ’l-qiyåma:

This means: “and do not subject us to ruin and humiliation, and do not treat us with contempt on that Day.”94


Surely You will not fail to keep the tryst! inna-ka lå tukhlifu ’l-mº‹åd.

This is an assertion designed to confirm what they have stated in the course of their supplication. These supplications, and the perfection of humble entreaty implicit in their repetitions, are motivated not by their fear that the promise might be broken, but by their fear of not being included among those to whom the promise was made, due to change of condition and a bad conclusion and final outcome. Their recourse to supplication is therefore intended to establish confirmation, or to emphasize their worshipful devotion and humble submissiveness.95


* * * * *

9. 93 aƒ-»åwº (1/197) 94 al-Khåzin (1/317) 95 Abu ’s-Sa‹«d (2/133)

47

Obedience to Allåh and His Messenger [¡å‹at Allåh wa Ras«li-h]



Those are the limits of Allåh. Whoever obeys Allåh tilka ¥ud«du ’llåh: wa man yu£i‹i ’llåha

and His Messenger, He will make him enter Gardens wa Ras«la-hu yudkhil-hu jannåtin

beneath which rivers flow, to dwell therein forever. tajrº min ta¥ti-ha ’l-anhåru khålidºna fº-hå:

That is the mighty triumph. wa dhålika ’l-fawzu ’l-‹aœºm.

And whoever disobeys Allåh and His Messenger wa man ya‹ƒi ’llåha wa Ras«la-hu

and transgresses His limits, He will make him enter Fire, wa yata‹adda ¥ud«da-hu

to dwell therein forever; his will be a shameful doom. yudkhil-hu nåran khålidan fº-hå: wa la-hu ‹adhåbun muhºn.

(4:13,14) •Concerning Allåh’s saying (Exalted is He):

Those are the limits of Allåh. tilka ¥ud«du ’llåh:

The limits [¥ud«d] are the rules mentioned earlier in this S«ra, regarding the property of orphans, bequests, marriages and inheritances. He has called them limits because the laws [sharå›i‹] are like limits set for responsible believers, who are not permitted to transgress them.96 His limits are His commandments and His prohibitions, and the means by which His servants serve Him. The basis of servitude is observing the limits and keeping the covenants. If someone observes the limit set for him, he will suffer no affliction or disaster, for the root of all tribulation is transgression of the limits.97


Whoever obeys Allåh and His Messenger wa man yu£i‹i ’llåha wa Ras«la-hu

Some have said: “His saying (Exalted is He):

Whoever obeys Allåh and His Messenger wa man yu£i‹i ’llåha wa Ras«la-hu

—and His saying (Exalted is He):

And whoever disobeys Allåh and His Messenger wa man ya‹ƒi ’llåha wa Ras«la-hu

96 al-Khåzin (1/335) 97 La£å›if al-ishåråt (1/319)

48

—refer specifically to those who obey or disobey in relation to the particular obligations mentioned in this S«ra.” According to the masters of verification, however: “The reference is all-inclusive, because the expression is general and must therefore apply to every case.”98


He will make him enter Gardens beneath which rivers flow yudkhil-hu jannåtin tajrº min ta¥ti-ha ’l-anhåru

That is to say: “Gardens in which their water flows beneath their trees and buildings.”

to dwell therein forever. That is the mighty triumph. khålidºna fº-hå: wa dhålika ’l-fawzu ’l-‹aœºm.

That is to say: “To enter the Gardens in the manner described, that constitutes the mighty triumph, meaning success and attainment of the very best result.”99


And whoever disobeys Allåh and His Messenger wa man ya‹ƒi ’llåha wa Ras«la-hu and transgresses His limits, wa yata‹adda ¥ud«da-hu He will make him enter Fire, to dwell therein forever yudkhil-hu nåran khålidan fº-hå:

That is to say: “because he has altered that which Allåh ordained for him, and contradicted Allåh in His judgement.” This can only be due to lack of satisfaction with that which Allåh has allotted to him and decreed for him. He has therefore transgressed it with disdain for the painful and everlasting torment. According to Ab« Huraira (may Allåh be well pleased with him), Allåh’s Messenger (Allåh bless him and give him peace) once said:

A man may act in accordance with the work of the people of goodness for seventy years, but if he acts unjustly in his final bequest, he will bear the seal of his misconduct and will therefore enter the Fire of Hell. A man may act in accordance with the work of the people of evil for seventy years, but if he acts justly in his final bequest, he will bear the seal of his good conduct and will therefore enter the Garden of Paradise.

Ab« Huraira (may Allåh be well pleased with him) went on to say: “Read, if you will, [the Qur›ånic verse] from:

Those are the limits of Allåh… tilka ¥ud«du ’llåh…

—to His saying:

a shameful doom. ‹adhåbun muhºn.”100

98 ar-Råzº (9/184) 99 al-Ul«sº (4/233) 100 Ibn Kathºr (1/613)

49


his will be a shameful doom. wa la-hu ‹adhåbun muhºn.

That is to say: “apart from the burning physical torment, for him there will be a another torment, the extent of which is unknown, for that is the spiritual torment.” Whereas the people of the Garden will dwell eternally together, he will dwell eternally in isolation, because isolation is a torment peculiar to the people of the Fire.

You must also know that worshipful obedience is a cause of the attainment of both worldly and Otherworldly goals. According to ªåtim al-Aƒamm (may Allåh sanctify his innermost being): “Adhere to the service of your Master, for then this world will come to you reluctantly, and the Hereafter willingly.” He also said: “If someone claims three things without three others, he is a liar. If someone claims love for the Garden of Paradise, without spending his wealth on charity, he is a liar. If someone claims love for Allåh, without pious abstention from Allåh’s prohibitions, he is a liar. If someone claims love for the Prophet (peace be upon him), without love for the poor, he is a liar. Whenever the servant increases in worshipful service and obedience to Allåh, he increases in nearness to Him and in distance from Satan’s deception.” According to Sarº as-Saqa£º: “I asked Ma‹r«f al-Karkhº about those who are obedient to Allåh: ‘What makes them capable of obedience?’ He said: ‘The departure of this world from their hearts. If it were in their hearts, not a single act of prostration would be valid for them. When Allåh honours someone with intimate knowledge of His Might and Glory, that person is compelled to perfect his obedience.’” It is therefore essential for the believer to do righteous work, and to guard against anything that renders it null and void, such as ostentatiousness and other corrupting diseases. That is why the elders used to prefer solitary seclusion. According to Imåm Ja‹far aƒ-»ådiq, and likewise Sufyån ath-Thawrº: “This is the time for silence and staying at home.”101


* * * * *

10. Prompt Repentance

101 R«¥ al-bayån (2/175,176)

50

[at-Tawba min Qarºb]


Relenting is only incumbent on Allåh towards those

inna-ma ’t-tawbatu ‹ala ’llåhi li’lladhºna who do evil in ignorance, then quickly repent.

ya‹mal«na ’s-s«›a bi-jahålatin thumma yat«b«na min qarºbin These are they toward whom Allåh relents.

fa-ulå›ika yat«bu ’llåhu ‹alai-him: Allåh is All-Knowing, All-Wise. wa kåna ’llåhu ‹Alºman ªakºmå.

The relenting is not for those who do evil deeds until,

wa laisati ’t-tawbatu li’lladhºna ya‹mal«na ’s-sayyi›åti ¥attå when death attends on one of them, he says: “I repent now;”

idhå ¥aæara a¥ada-humu ’l-mawtu qåla innº tubtu ’l-åna nor yet for those who die while they are unbelievers.

wa la-’lladhºna yam«t«na wa hum kuffår: For such we have prepared a painful doom.

ulå›ika a‹tadnå la-hum ‹adhåban alºmå. (4:17,18)


Relenting is only incumbent on Allåh inna-ma ’t-tawbatu ‹ala ’llåhi towards those who do evil in ignorance li’lladhºna ya‹mal«na ’s-s«›a bi-jahålatin

In this context, ignorance does not mean lacking the knowledge that what one has done is a sin. As for those who do evil, but without knowing that it is a sin, they do not deserve the punishment, so there is no need for them to repent, because members of this Community are not condemned for mistakes. What is meant by ignorance is stupidity and mental frivolity. When the stupid fool commits sinful disobedience with the knowledge that it is an act of sinful disobedience, he is called an ignoramus simply to reduce him to the level of the ignorant. That is because, if he had acted in accordance with his knowledge of the reckoning and the recompense, the rewarding of the obedient and the punishing of the disobedient, he would not have embarked on sinful disobedience. Since he has in fact committed it, because of his stupidity and his mental frivolity, he has come to be as if he had no knowledge, so he is called an ignoramus.102


then quickly repent. thumma yat«b«na min qarºbin

That is to say: “in a short space of time, before the advent of death.”103 It is also implied that the human being should renew his repentance at every moment, because death may occur at any instant. That is why Ab« Bakr aƒ-»iddºq (may Allåh be well

102 Shaikh Zåda (2/19) 103 al-Baiæåwº

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pleased with him) once said: “It has never happened, when a breath departed from me, that I expected its return!”104 According to our scholars (may Allåh bestow His mercy upon them): “Repentance alone is valid only at this moment, because the risk of repetition remains, so what is required is remorse and determination to forsake the misconduct.” As reported by at-Tirmidhº, on the authority of Ibn ‹Umar (may Allåh be well pleased with him and his father), the Prophet (Allåh bless him and give him peace) once said:

Allåh accepts the servant’s repentance, provided he does not stutter.105


Such are those towards whom Allåh relents. fa-ulå›ika yat«bu ’llåhu ‹alai-him:

Having mentioned these two preconditions [ignorance and repentance], Allåh (Exalted is He) has said [in another S«ra]:

These are the ones towards whom I relent. wa bayyan« fa-ulå›ika at«bu ‹alai-him. (2:160)

That is to say: “Guidance and direction to repentance, and assistance therein, are incumbent on Allåh (Exalted is He) in the case of someone who commits a sin by way of ignorance, then quickly repents it, refrains from persisting in it, and begs forgiveness for it.” He has then said (Exalted is He):

Such are those towards whom Allåh relents. fa-ulå›ika yat«bu ’llåhu ‹alai-him:

This means that if the servant concerned shows repentance, Allåh will accept it from him. He has then said (Exalted is He):

Allåh is All-Knowing, All-Wise. wa kåna ’llåhu ‹Alºman ªakºmå.

That is to say: “Allåh knows full well that when the servant committed that act of disobedience, he did so under the compelling influence of carnal desire, bad temper and ignorance. Allåh is All-Wise in His treatment of the servant, for, when he quickly repents, He regards it as a necessary favour to accept his repentance.”106 It is therefore incumbent on the believer to compensate for the error by means of repentance and begging forgiveness, and to accelerate the return to the All-Forgiving Sovereign. Repentance is an individual duty [faræ ‹ain] for the believers [not a collective duty (faræ kifåya)], and it has four prerequisites: (1) Remorse felt by the heart. (2) Immediate abandonment of sinful disobedience. (3) Determination to refrain from repeating the same kind of offence. (4) The penitent must be motivated by a sense of shame before Allåh (Exalted is He), and by fear of Him, not of any other.107


The relenting is not for those who do evil deeds until, 104 aƒ-»åwº (1/310) 105 al-Qur£ubº (5/92) 106 ar-Råzº (10/6) 107 R«¥ al-bayån (2/178,179)

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wa laisati ’t-tawbatu li’lladhºna ya‹mal«na ’s-sayyi›åti ¥attå when death attends on one of them, he says: “I repent now” idhå ¥aæara a¥ada-humu ’l-mawtu qåla innº tubtu ’l-åna

From the category of penitents, Allåh (Glory be to Him) has excluded those who wait till the advent of death, and enter the time of despair. Such was the case of Pharaoh, when he was drowning in the deluge. His display of faith did not avail him, because repentance at that time is of no avail, since legal competence no longer exists in that state. This is the opinion of Ibn ‹Abbås and Ibn Zaid (may Allåh be well pleased with them), and the majority of the commentators.108 According to the masters of verification: “The nearness of death does not preclude the acceptance of repentance. What prevents it from being accepted is the visible evidence of conditions that utterly eliminate the possibility of returning to this world.”109


nor yet for those who die while they are unbelievers. wa la-’lladhºna yam«t«na wa hum kuffår:

That is to say: “If the unbeliever dies in his state of unbelief and polytheism [shirk], neither his remorse nor his repentance will avail him. No ransom would be accepted from him, even if it filled the earth.”


For such we have prepared a painful doom. ulå›ika a‹tadnå la-hum ‹adhåban alºmå.

That is to say: “a doom that is intensely agonizing and everlasting.”110


* * * * *

11. Fulfilment of Trust and Justice

[Adå› al-Amåna wa ’l-‹Adl]


108 al-Qur£ubº (5/93) 109 al-Khåzin (1/337) 110 Ibn Kathºr (1/617)

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Those who truly believe and do good works, wa ’lladhºna åman« wa ‹amilu ’ƒ-ƒåli¥åti

We shall make them enter Gardens beneath which rivers flow, sa-nudkhilu-hum jannåtin tajrº min ta¥ti-ha ’l-anhåru

to dwell therein forever; khålidºna fº-hå abadå:

there for them are spouses purified, la-hum fº-hå azwåjun mu£ahhara:

and We shall make them enter plenteous shade. wa nudkhilu-hum œillan œalºlå.

Allåh commands you to restore deposits to their owners, inna ’llåhu ya›muru-kum an tu›addu ’l-amånåti ilå ahli-hå

and, if you judge between human beings, to judge justly. wa idhå ¥akamtum baina ’n-nåsi an ta¥kum« bi’l-‹adl:

Excellent is this which Allåh admonishes you. inna ’llåha ni‹im-må ya‹iœu-kum bi-h: Allåh is All-Hearing, All-Seeing.

inna ’llåha kåna Samº‹an Baƒºrå. (4:57,58)


Those who truly believe and do good works, wa ’lladhºna åman« wa ‹amilu ’ƒ-ƒåli¥åti We shall make them enter Gardens beneath which rivers flow, sa-nudkhilu-hum jannåtin tajrº min ta¥ti-ha ’l-anhåru to dwell therein forever; khålidºna fº-hå abadå: there for them are spouses purified, la-hum fº-hå azwåjun mu£ahhara: and We shall make them enter plenteous shade. wa nudkhilu-hum œillan œalºlå.

This Qur›ånic verse [åya] indicates that belief is not the same as work, because Allåh (Exalted is He) has appended work to belief, and that which is appended is different from that to which it is appended.


Allåh commands you to restore deposits to their owners inna ’llåhu ya›muru-kum an tu›addu ’l-amånåti ilå ahli-hå

The rule applies to all deposits held in trust. The business of the human being is either with his Lord, or with His servants, or with himself, and conservation of trust is essential in each of these three categories. As for conservation of trust in relation to the Lord (Glory be to Him and Exalted is He), it requires the servant to perform all the commandments and avoid all the prohibitions. Every responsibility with which the human being is charged by Allåh (Exalted is He) is a deposit held in trust by the responsible servant, who is obliged to restore it to its Owner, and this is an ocean that has no shore. As for conservation of trust in relation to Allåh’s servants, meaning a person’s children, his wife, his slaves, his neighbours, his companions and his fellow creatures in general, it requires him to protect their rights and not cheat them in any respect.

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As for conservation of trust in relation to himself, it requires the individual to choose for himself only what is most beneficial and useful, in the interest of his religion and his worldly life. He must also protect his own self from everything that would harm it in the Hereafter. This is why the Prophet (blessing and peace be upon him) once said:

Each of you is a shepherd, and each of you is responsible for his flock.

Allåh’s saying (Exalted is He):

Allåh commands you to restore deposits to their owners inna ’llåhu ya›muru-kum an tu›addu ’l-amånåti ilå ahli-hå

—is therefore all-inclusive. As reported by al-Baihaqº and a£-¡abarånº, the Prophet (Allåh bless him and give him peace) also said:

No faith [ºmån] belongs to one who is unworthy of trusteeship [amåna].111

According to Maim«n ibn Mihrån, as reported by al-Baihaqº: “Three things must be paid to both the righteous and the profligate: (1) The female relative must receive her due, whether she be righteous or profligate. (2) The deposit must be restored to both the righteous and the profligate. (3) The contract must be fulfilled for both the righteous and the profligate.”112


and, if you judge between human beings, to judge justly. wa idhå ¥akamtum baina ’n-nåsi an ta¥kum« bi’l-‹adl:

That is to say: “Allåh also commands you to judge between human beings with justice.” It is therefore incumbent on the judge to take what is due from the debtor, on behalf of the one to whom the debt is owed. The basic meaning of justice [‹adl] is fair balance in all things, so the term is applied to everything beyond the scope of tyranny and hostility.113 According to ash-Shåfi‹º: “The judge must strike a fair balance between the two adversaries, in five things: (1) their access to his presence, (2) their sitting in front of him, (3) his paying attention to both of them, (4) his listening to them both, and (5) his passing judgement on them both.” He also said: “What is required of the judge is fairness towards both of them in his actions, not in his heart. If his heart inclines to favour one of them, and he would like that person to prove his case against the other, that is beside the point, because he cannot prevent himself from entertaining such feelings.”114


Excellent is this which Allåh admonishes you. inna ’llåha ni‹im-må ya‹iœu-kum bi-h:

That is to say: “Excellent is this admonition of His, requiring you to restore the deposit and to judge with justice.”115

111 Shaikh Zåda (2/43,44) 112 al-Ul«sº (5/64) 113 al-Khåzin (1/371) 114 ar-Råzº (10/114) 115 al-Ul«sº (5/64)

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Allåh is All-Hearing, All-Seeing. inna ’llåha kåna Samº‹an Baƒºrå.

That is to say: “You must act in accordance with Allåh’s commandment and his admonition, for He is Aware of all things audible and visible, and He will requite you for what emerges from you.”


Allåh is All-Hearing, All-Seeing. inna ’llåha kåna Samº‹an Baƒºrå.

That is to say: “When you judge with justice, He is All-Hearing, so He will hear that judgement. When you restore the deposit, He is All-Seeing, so He will see you do that.” Without a doubt, this is the main reason for believing the promise to the obedient, and the main reason for believing the threat to the disobedient, as indicated by the saying of the Prophet (Allåh bless him and give him peace):

You must worship Allåh as if you could see Him, for, even if you do not see Him, He surely sees you!

There is another subtle point in this: The more intense the servant’s need becomes, the more complete is Allåh’s providential care.116


* * * * *

12. The Consequence of Obedience

to Allåh and His Messenger [‹Áqiba ¡å‹at Allåh wa Ras«li-h]


116 ar-Råzº (10/114)

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And if We had decreed for them: wa law annå katabnå ‹alai-him

“Slay yourselves,” or: “Go forth from your dwellings,” ani ’qtul« anfusa-kum awi ’khruj« min diyåri-kum

but few of them would have done it; må fa‹al«-hu illå qalºlun min-hum:

though if they did what they are exhorted to do wa law anna-hum fa‹al« må y«‹aœ«na bi-hi

it would be better for them, and more strengthening. kåna khairan la-hum wa ashadda tathbºtå.

And then We should bestow on them wa idhan la-åtainå-hum

from Our presence an immense reward. min ladun-nå ajran ‹aœºmå:

And We should guide them to a straight bridge. wa la-hadainå-hum ƒirå£an mustaqºmå.

And whoever obeys Allåh and the Messenger, wa man yu£i‹i ’llåha wa ’r-Ras«la

they are in the company of those fa-ulå›ika ma‹a ’lladhºna

to whom Allåh has granted gracious favour— an‹ama ’llåhu ‹alai-him

the Prophets, the champions of the Truth, the martyrs mina ’n-Nabiyyºna wa ’ƒ-ƒiddºqºna wa ’sh-shuhadå›i

and the righteous—and the best of company are they! wa ’ƒ-ƒåli¥ºn: wa ¥asuna ulå›ika rafºqå.

Such is the bounty of Allåh, dhålika ’l-faælu mina ’llåh:

and Allåh suffices as a Knower. wa kafå bi’llåhi ‹Alºmå.


And if We had decreed for them: wa law annå katabnå ‹alai-him “Slay yourselves,” or: “Go forth from your dwellings” ani ’qtul« anfusa-kum awi ’khruj« min diyåri-kum

This means: “If We had imposed an extremely hard task on the people, such as commanding them to slay themselves by way of repentance, as We commanded the Children of Israel to do, or to leave their dwellings, as We commanded the Children of Israel to leave Egypt, and if We had decreed for the hypocrites that they must leave their homes, that would have been difficult for them, and very few of them would have done it. Their unbelief and their obstinacy would then have become apparent, so We did not do that, as a mercy from Us to Our servants. We decreed for them only obedience to the Messenger (Allåh bless him and give him peace) and contentment with his rule, and that is an easy matter, so let them accept it sincerely, and let them forsake rebellion and

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stubborn resistance, so they may obtain the best of both abodes [this world and the Hereafter].”117 You should know that slaying the self really means subduing its passion, which is its life, and annihilating its natural attributes. As for leaving their dwellings, that means leaving the attitudes on which their hearts have come to rely, and to which they have become accustomed, such as patience, trust, contentment and submission, because they present an obstacle to the affirmation of Oneness and annihilation in the Essence.118


but few of them would have done it må fa‹al«-hu illå qalºlun min-hum:

They are the sincerely devout believers, like Ab« Bakr (may Allåh be well pleased with him). As reported by Ibn Abº ªåtim, on the authority of ‹Ámir ibn ‹Abdi’llåh ibn az-Zubair (may Allåh be well pleased with them): “When this Qur›ånic verse was revealed, Ab« Bakr (may Allåh be well pleased with him) said: ‘O Messenger of Allåh, if you had commanded me to slay myself, I would have done so.’ He replied: ‘You have told the truth, O Ab« Bakr!’”119


though if they did what they are exhorted to do wa law anna-hum fa‹al« må y«‹aœ«na bi-hi

That is to say: “if they did what they were obliged and commanded to do.” This obligation and commandment is called an exhortation, because the obligations imposed by Allåh (Exalted is He) are linked to the promise and the threat, to encouragement and intimidation, and to the reward and the punishment. As Allåh (Exalted is He) has then gone on to explain, if they duly fulfil these obligations, they will obtain all kinds of benefits. For instance, He has said (Exalted is He):

it would be better for them kåna khairan la-hum

—meaning: “they would obtain the best of this world and the Hereafter.”120


and more strengthening. wa ashadda tathbºtå.

That is to say: “It would strengthen their commitment to the Truth and rectitude, by preventing them from going astray and keeping them far removed from things of dubious legality.” As He has said (Glory be to Him):

But those who are guided aright, wa ’lladhºna ’htadaw them He increases in guidance. zåda-hum hudan. (47:17)121 117 Shaikh Zåda (2/47,48) 118 R«¥ al-bayån (2/233) 119 al-Ul«sº (5/72) 120 ar-Råzº (10/135) 121 al-Ul«sº (5/74)

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And then We should bestow on them wa idhan la-åtainå-hum from Our presence an immense reward. min ladun-nå ajran ‹aœºmå:

Having explained that this sincerity in faith is better than the hypocrisy they intend, and more strengthening and enduring, He has now explained that it is not only good in itself, but also conducive to tremendous benefits, in the form of the mighty recompense and the magnificent reward. How could it not be magnificent, when the Prophet (Allåh bless him and give him peace) once said:

It contains that which no eye has ever seen, of which no ear has ever heard, and which has never occurred to the human heart.122


And We should guide them to a straight bridge. wa la-hadainå-hum ƒirå£an mustaqºmå.

According to Ibn ‹Abbås (may Allåh be well pleased with him and his father), the meaning is: “And We should direct them to the right religion, which is the religion of Islåm.” It has also been said to mean: “And We should guide them to righteous deeds, which lead to the Straight Bridge, that being the Bridge over which the believers pass to the Garden of Paradise.” That is because Allåh (Exalted is He) has mentioned the mighty recompense first of all, then He has mentioned the Straight Bridge after that, because it leads to the Garden of Paradise.123 Well then, O servant who does not do what he is exhorted to do, and does not fear his Lord, why have you forsaken what is best for you, and turned away from what is to your benefit?! There is nothing for you now, except repentance of what plunges you into acts of sinful disobedience and forbidden things, and returning to Allåh through acts of obedience and acts of worshipful service. You must become extinct to your egocentricity, by heeding the Guide who directs you to the secret of exclusive devotion, accepting His commandment and His exhortation, submitting the lower self to His instruction, and maintaining vigilant awareness on the path. Allåh is the Source of enabling grace!124


And whoever obeys Allåh and the Messenger… wa man yu£i‹i ’llåha wa ’r-Ras«la…

This provides an additional stimulus to worshipful obedience, and an extra encouragement thereto, by explaining that its result is the ultimate goal of the aspirations of the religious Communities. The meaning of obedience is complete conformity and perfect compliance with all the commandments and prohibitions.125

•Concerning His saying (Exalted is He): 122 ar-Råzº (10/135) 123 al-Khåzin (1/376) 124 R«¥ al-bayån (2/233) 125 Abu ’s-Sa‹«d (2/197)

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they are in the company of those fa-ulå›ika ma‹a ’lladhºna to whom Allåh has granted gracious favour an‹ama ’llåhu ‹alai-him

As reported by ath-Tha‹labº, this was revealed in connection with Thawbån, the freedman of Allåh’s Messenger (Allåh bless him and give him peace), whom he dearly loved and from whom he could not bear to be separated. When he came to him one day, his complexion had changed, his body had lost weight, and sadness was apparent in his face, so he asked him: “O Thawbån, what has altered your complexion?” He replied: “O Messenger of Allåh, there is nothing wrong with me, and nothing amiss, except that when I do not see you, I yearn for you and feel terribly lonely until I get to meet you. Then I remembered the Hereafter, and I fear that I will not see you there, because I know that you will ascend in the company of the Prophets, and that I, if I enter the Garden of Paradise, will be in a station below your station. If I do not enter, there will be a time when I never see you at all.” Allåh (Exalted is He) thereupon sent down the revelation:

And whoever obeys Allåh and the Messenger, wa man yu£i‹i ’llåha wa ’r-Ras«la… they are in the company of those fa-ulå›ika ma‹a ’lladhºna to whom Allåh has granted gracious favour, the Prophets…. an‹ama ’llåhu ‹alai-him mina ’n-Nabiyyºna….

Obedience to Allåh includes obedience to His Messenger (Allåh bless him and give him peace), but He has mentioned it explicitly, in honour of his worth and to extol his name (may Allåh bless him and his family and his Companions, and may He give them peace).


they are in the company of those fa-ulå›ika ma‹a ’lladhºna to whom Allåh has granted gracious favour an‹ama ’llåhu ‹alai-him

That is to say: “they are together with them in a single abode, and a single state of bliss, enjoying the sight of them and presence in their company.” It does not mean that they are equal to them in degree, for they are different, but they will visit with them, on account of their loyalty and obedience in this world. Everyone there will experience contentment with his state, for he will be left with no sense of inferiority. Allåh (Exalted is He) has said:

And We remove whatever rancour may be in their hearts. wa naza‹nå må fº ƒud«ri-him min ghillin. (7:43)126


the Prophets, the champions of the Truth, mina ’n-Nabiyyºna wa ’ƒ-ƒiddºqºna the martyrs and the righteous wa ’sh-shuhadå›i wa ’ƒ-ƒåli¥ºn:

126 al-Qur£ubº (5/271,272)

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He has divided them into four groups, in accordance with their degrees of knowledge and practice. He has also urged people in general not to lag behind them. The first group are the Prophets, who have achieved the perfection of knowledge and practice, and have passed beyond the limit of perfection to the degree of perfecting others. Then come the champions of the Truth, whose rising aloft has sometimes been due to progress in observing the proofs and the signs, and sometimes to climbing the ladders of purification and spiritual exercises, up to the pinnacle of insight, until they perceived things and told about them as they really are. Then come the martyrs, who were so eager to obey, and to strive for the manifestation of the Truth, that they sacrificed their lifeblood for the sake of exalting the Word of Allåh. Then come the righteous, who spent their whole lives in obedience to Him, and spent all their wealth for the sake of His good pleasure.127


and the best of company are they! wa ¥asuna ulå›ika rafºqå.

That is to say: “The Prophets, the champions of the Truth, the martyrs and the righteous are the best of company.” As reported by Anas (may Allåh be well pleased with him), a man once asked the Prophet (Allåh bless him and give him peace) about the Final Hour, saying: “When is the Final Hour?” He said: “And what have you prepared for it?” The man said: “Nothing, except that I love Allåh and His Messenger,” so he told him:

You are together with those you love.

Anas (may Allåh be well pleased with him) said: “We were never happier with anything than with the Prophet’s saying (Allåh bless him and give him peace): ‘You are together with those you love.’” Anas (may Allåh be well pleased with him) also said: “I love the Prophet (Allåh bless him and give him peace) and Ab« Bakr and ‹Umar, and I hope that I shall be together with them, because of my love for them, even if I do not act in accordance with their actions.”


Such is the bounty of Allåh dhålika ’l-faælu mina ’llåh:

That is to say: “Such is the splendid recompense that Allåh has granted to those who are worshipfully obedient.”


and Allåh suffices as a Knower. wa kafå bi’llåhi ‹Alºmå.

That is to say: “as One who knows how to reward those who obey Him.” According to some, the meaning is: “Allåh suffices as One who knows His servants, for He enables them to obey Him.” In this it is implied that they have not attained to that degree by their worshipful obedience, but only through the grace and mercy of Allåh (Exalted is He). This is also indicated by the report from Ab« Huraira (may Allåh be well pleased with him), according to whom Allåh’s Messenger (Allåh bless him and give him peace) once said:

Not one of you will be admitted to the Garden by his own work. 127 al-Baiæåwº (2/48)

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They said: “Not even you, O Messenger of Allåh?” He replied:

Not even I, unless Allåh enfolds me with His grace and His mercy.128


* * * * *

13. Propriety in the Exchange of Greetings

[Adab at-Ta¥iyya]


When you are greeted with a greeting,

wa idhå ¥uyyºtum bi-ta¥iyyatin greet with better than it or return it.

fa-¥ayy« bi-a¥sana min-hå aw rudd«-hå: Allåh takes count of all things.

inna ’llåha kåna ‹alå kulli shai›in ªasºbå. (4:86)


When you are greeted with a greeting wa idhå ¥uyyºtum bi-ta¥iyyatin

This is a lesson in good social behaviour and the proprieties of friendship. If someone does you a favour, that will be on your conscience like a loan, so you must either do something extra for him, or at least do nothing less than the same.129 ‹Abdu’llåh ibn Salåm (may Allåh be well pleased with him) is reported as having said: “When I heard of the arrival of the Messenger (Allåh bless him and give him peace), I joined the crowds of people, and this was the first thing I heard him say:

O people, spread peace around, serve food to your guests, preserve the ties of kinship, and pray at night when other people are sleeping, for then you may enter the Garden of Paradise in safety.”130


greet with better than it or return it. fa-¥ayy« bi-a¥sana min-hå aw rudd«-hå:

The best way to return the greeting is to add to it. 128 al-Khåzin (1/376) 129 La£å›if al-ishåråt (1/352) 130 ar-Råzº (10/168)

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In the salutation of peace [as-salåmu ‹alai-kum (Peace be upon you!)], the Arabic pronoun must always be in the plural, even if the person saluted is a single individual. As reported by al-A‹mash, Ibråhºm an-Nakha‹º said: “When you salute a single individual, you must say: as-salåmu ‹alai-kum [using the plural pronoun -kum], for the angels are with him.” The plural pronoun should likewise be used in the response [wa ‹alai-kum as-salåm (and on you be Peace!)]. It is customary for the rider to salute the pedestrian, for the person who is standing to salute the person who is seated, and for the small group to salute the large group. This is based on the Prophetic tradition [¥adºth] reported in the »a¥º¥ of Muslim, on the authority of Ab« Huraira (may Allåh be well pleased with him), according to whom Allåh’s Messenger (Allåh bless him and give him peace) once said:

The rider should salute the walker, the walker the sitter, and the few the many.

He began by mentioning the rider, because of his elevated rank, and because pride might otherwise deter him from being the first to salute. The same principle was then applied to the walker [in relation to the sitter]. It has also been said: “Since the sitter is in the state of dignity, calm and composure, he is entitled to that prerogative [of being saluted], rather than the walker, whose state is the opposite.” As for the salutation offered by the few to the many, it is a mark of respect for the majority of the Muslims. As recorded by al-Bukhårº, this Prophetic tradition includes the additional words:

The youngster should salute the adult.

As for the salutation offered by the adult to the youngster, it is reported in the two »a¥º¥’s that Sayyår said: “I was walking together with Thåbit, and he passed by some youngsters, so he saluted them.” He also mentioned that he was walking together with Anas (may Allåh be well pleased with him) and he passed by some youngsters, so he saluted them. He also related that he was walking together with Allåh’s Messenger (Allåh bless him and give him peace) and he passed by some youngsters, so he saluted them. This is typical of his splendid character (Allåh bless him and give him peace). It also contains a lesson for the young, an incentive to provide instruction in the customary practices [sunan], and training for them in the proprieties of the Sacred Law. You should therefore be guided by it. As for the unbeliever, the rule is that his salutation should be returned by saying simply: “and upon you [wa ‹alai-kum].” According to Ibn ‹Abbås (may Allåh be well pleased with him and his father), among others, the implicit meaning of the Qur›ånic verse is as follows:

When you are greeted with a greeting wa idhå ¥uyyºtum bi-ta¥iyyatin

—if it comes from a believer:

greet with better than it fa-¥ayy« bi-a¥sana min-hå

—but if it comes from an unbeliever, respond in accordance with the advice of Allåh’s Messenger (Allåh bless him and give him peace), by saying: ““and upon you [wa ‹alai-kum].”131 The customary practice is to pronounce the salutation of peace in a clearly audible voice, because that is more effective in pleasing the heart. The custom of

131 al-Qur£ubº (5/299)

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shaking hands at the moment of salutation is based on the habit of the Messenger (Allåh bless him and give him peace), who said:

When two Muslims shake hands, their sins fall to the ground, as the leaves of the tree fall to the ground.

According to Ab« Y«suf: “When someone says to another: ‘Give so-and-so the greeting of peace on my behalf,’ he is obliged to do so.” When you enter an empty house, you must offer the salutation of peace. There are several dimensions to this: (1) You are saluting yourself on Allåh’s behalf. (2) You are saluting the believing jinn who occupy the house. (3) Through the blessing of peace [salåm], you are seeking safety [salåma] from the devils and harmful influences present in the house. Custom requires the person who initiates the salutation to be in a state of ritual purity, and likewise the respondent. It is related that somebody once saluted Allåh’s Messenger (Allåh bless him and give him peace) while he was fulfilling the need of nature, so he went and performed the dry ablution [tayammum], then returned the salutation. When two people meet, custom requires them to try and forestall each other in offering the salutation, as a demonstration of humility.

As for those situations in which the salutation of peace should not be offered, they are eight in number:

1. It is related that the Prophet (Allåh bless him and give him peace) once said:

A Jew should not be given the initial salutation.

2. When joining the Friday congregation while the prayer leader [imåm] is delivering his sermon, it is not appropriate to offer the salutation, because the people are concentrating on their collective purpose. 3. If someone enters the public steambath [¥ammåm] and sees that the people there are wearing loincloths, he should offer them the salutation of peace, but if they are not wearing loincloths, he should not salute them. 4. It is better to refrain from saluting the Qur›ån-reciter, because the need to respond may interrupt his recitation. The same applies in the case of someone engaged in narrating the Prophetic tradition, or lecturing on religious knowledge. 5. One should not salute the person preoccupied with the call to prayer [adhån] and the iqåma [announcement that the prayer is about to begin], for the reason we have mentioned. 6. One should not salute the card-player, nor the singer. 7. One should not salute someone who is attending to the need of nature. 8. When a man enters his own home, he should greet his wife with the salutation of peace, but if a female stranger is present with her, he should not salute the pair of them.132


Allåh takes count of all things. inna ’llåha kåna ‹alå kulli shai›in ªasºbå.

As related by an-Naså›º, ‹Imrån ibn ªuƒain (may Allåh be well pleased with them both) once said: “We were in the presence of the Prophet (Allåh bless him and give him peace), when a man came and offered the salutation, saying: “Peace be upon

132 ar-Råzº (10/170,171)

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you! [as-salåmu ‹alai-kum],” so Allåh’s Messenger (Allåh bless him and give him peace) said: “Ten times!” Then he sat down. Another man then came and offered the salutation, saying: “Peace be upon you, and Allåh’s mercy! [as-salåmu ‹alai-kum wa ra¥matu’llåh],” so Allåh’s Messenger (Allåh bless him and give him peace) returned his greeting by saying: “Twenty times!” Then he sat down. Another man then came and offered the salutation, saying: “Peace be upon you, and Allåh’s mercy and His blessings! [as-Salåmu ‹alai-kum wa ra¥matu’llåhi wa barakåtu-h],” so Allåh’s Messenger (Allåh bless him and give him peace) returned his greeting by saying: “Thirty times!”133


* * * * *

14. The Remembrance of Allåh (Exalted is He)

[Dhikr Allåh (Ta‹ålå)]


When you have performed the ritual prayer,

fa-idhå qaæaitumu ’ƒ-ƒalåta remember Allåh, standing, sitting,

fa-’dhkuru ’llåha qiyåman wa qu‹«dan and reclining on your sides.

wa ‹alå jun«bi-kum And when you are in safety, perform the ritual prayer.

fa-idha ’£ma›nantum fa-aqºmu ’ƒ-ƒalåh: Surely the ritual prayer is a timed prescription for the believers.

inna ’ƒ-ƒalåta kånat ‹ala ’l-mu›minºna kitåban mawq«tå. (4:103)


When you have performed the ritual prayer, remember Allåh, fa-idhå qaæaitumu ’ƒ-ƒalåta fa-’dhkuru ’llåha standing, sitting, and reclining on your sides. qiyåman wa qu‹«dan wa ‹alå jun«bi-kum.

According to the majority [of the commentators], the remembrance that is here commanded should follow immediately after the ritual prayer of danger [ƒalåt al-khawf]. In other words, the meaning is: “As soon as you have finished performing the ritual prayer, remember Allåh with the heart and the tongue, in whatever situation you may be:

standing, sitting, and reclining on your sides. qiyåman wa qu‹«dan wa ‹alå jun«bi-kum. 133 al-Qur£ubº (5/305)

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—and persist in His remembrance with the takbºr [the declaration: “Allåh is Supremely Great (Allåhu Akbar)”], the tahlºl [the declaration: “There is no god but Allåh (lå ilåha illa ’llåh)”], and the supplication for victory, especially in the situation of armed combat:

When you encounter an army, idhå laqºtum fi›atan hold firm and remember Allåh frequently, fa-’thbut« wa ’dhkuru ’llåha kathºran so that you may be successful. la‹alla-kum tufli¥«n. (8:45)134

The external obligations are restricted to particular times, but the heart’s commitment to remembrance is perpetual and unceasing. As for the formalities, they must be observed from time to time. As for the duty of the heart, you must beware of absence from Reality [ªaqºqa] for a single instant, regardless of how your circumstances may vary. You must persist in remembrance however you happen to be. As for the ritual prayer, you must perform it when you can do so in safety.135


And when you are in safety fa-idha ’£ma›nantum

That is to say: “When your hearts are relieved of fear and you feel safe, after the war has laid down its burdens.”


perform the ritual prayer. fa-aqºmu ’ƒ-ƒalåh.

That is to say: “Perform the ritual prayer that has now entered its prescribed time.” In other words: “Perform it with due attention to its basic elements, and be careful to observe its sacred rules.” If someone understands remembrance in the general sense of remembrance with the tongue, and performs the ritual prayer in accordance with the ªanafº school of Islåmic law, he may interpret the Qur›ånic verse as follows: “Persist in the remembrance of Allåh in all conditions. When you intend to perform the ritual prayer, perform it standing, if you are in the state of good health and ability to stand; or perform it sitting, in the state of illness and inability to stand; or reclining on your sides, in the state of inability to sit.”136


Surely the ritual prayer is a timed prescription for the believers. inna ’ƒ-ƒalåta kånat ‹ala ’l-mu›minºna kitåban mawq«tå.

That is to say: “It is a compulsory religious duty [faræ], prescribed at particular times.” In this context, the word kitåb means makt«b [prescribed].137 134 al-Qur£ubº (5/373) 135 La£å›if al-ishåråt (1/358) 136 R«¥ al-bayån (2/276) 137 ar-Råzº (11/23)

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* * * * *

15. The Benefit of Confidential Talk

[Khair an-Najwå]


There is no good in much of their confidential talk,

lå khaira fº kathºrin min najwå-hum except for him who enjoins charitable giving or kindness

illå man amara bi-ƒadaqatin aw ma‹r«fin or peace-making among the people.

aw iƒlå¥in baina ’n-nås: Whoever does that, seeking Allåh’s good pleasure,

wa man yaf‹al dhålika ’btighå›a maræåti ’llåhi We shall bestow on him a vast reward.

fa-sawfa nu›tº-hi ajran ‹aœºmå. (4:114)


There is no good in much of their confidential talk lå khaira fº kathºrin min najwå-hum

This is a reference to their habit of whispering to one another, while they engaged in reprehensible talk. In classical Arabic, the term najwå means a secret shared by two people.138


except for him who enjoins charitable giving illå man amara bi-ƒadaqatin

The most virtuous of deeds are those of which the benefits extend to other people beyond their performer. Charitable giving [ƒadaqa] is such a virtue, since its benefit extends to those who are its recipients. Chivalry [futuwwa] signifies that your endeavour is for the sake of others. In the words of the traditional report:

The worst kind of person is someone who eats all by himself.


or kindness aw ma‹r«fin

138 ar-Råzº (11/33)

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Everything that is good in the Sacred Law is a kindness [ma‹r«f], including support for the Muslims and making them happy with what they have, for the sake of nearness to Allåh and good standing in His presence.139 The Prophet (Allåh bless him and give him peace) once said:

Every kindness is a charitable gift. If you greet your brother with a cheerful face, that is an example of kindness.140

The Prophet (Allåh bless him and give him peace) is also reported as having said:

If a door of goodness is opened for someone, let him seize the opportunity, for he has no way of knowing when it will be closed against him.

According to al-‹Abbås (may Allåh be well pleased with him): “Kindness is not complete without three factors: (1) its immediacy, (2) thinking little of it, and (3) its concealment. If you provide it immediately, you will make it welcome. If you think little of it, you will magnify it. If you conceal it, you will make it complete.”141


or peace-making among the people. aw iƒlå¥in baina ’n-nås.

There is nothing mysterious about this. The meaning of peace-making [iƒlå¥] among the people is effecting reconciliation [ta›lºf] among them with loving affection, when they have become estranged from one another, so long as that does not involve transgressing the limits of the noble Sacred Law. It is even permissible to lie for that purpose, since the two Shaikhs [al-Bukhårº and Muslim] and Ab« Dåw«d have reported, on the authority of Umm Kulth«m bint ‹Uqba (may Allåh be well pleased with her), that she heard Allåh’s Messenger (Allåh bless him and give him peace) say:

The liar is not someone who makes peace among the people, for he is promoting something good or saying something good.142


Whoever does that, seeking Allåh’s good pleasure… wa man yaf‹al dhålika ’btighå›a maræåti ’llåhi…

A person benefits by such conduct only if he is acting for the sake of Allåh and in search of His good pleasure. If his purpose is hypocritical display and the pursuit of reputation, the case is reversed, for it then becomes one of the worst forms of corruption. This Qur›ånic verse is one of the strongest proofs that the value of external actions depends on keeping the states of the heart within the sincerity of the intention, and keeping the motivation pure and free from interest in any purpose other than seeking the good pleasure of Allåh (Exalted is He). This is confirmed by His saying (Exalted is He):

And they were commanded only to serve Allåh, wa må umir« illå li-ya‹budu ’llåha

139 La£å›if al-ishåråt (1/363) 140 Reported by at-Tirmidhº. 141 al-Qur£ubº (5/373,374) 142 al-Ul«sº (5/145)

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devoting the religion to Him sincerely. mukhliƒºna la-hu ’d-dºn. (98:5)

And that the human being has only that wa an laisa li’l-insåni for which he makes an effort. illå må sa‹å. (53:39)

—and by the saying of the Prophet (Allåh bless him and give him peace):

The value of actions depends on the intentions.143


We shall bestow on him a vast reward. fa-sawfa nu›tº-hi ajran ‹aœºmå.

That reward is too vast to be described, and whatever worldly goods are lost seem utterly insignificant by comparison.144


* * * * *

16. Submitting One’s Face to Allåh

(Exalted is He) [Islåm al Wajh li-Llåh (Ta‹ålå)]



143 ar-Råzº (11/34) 144 R«¥ al-bayån (2/284)

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And who is better in religion than he wa man a¥sanu dºnan mim-man

who submits his face to Allåh, while doing good, aslama wajha-hu li’llåhi wa huwa mu¥sinun

and follows the tradition of Abraham, a man of pure faith? wa ’ttaba‹a millata Ibråhºma ¥anºfå:

And Allåh chose Abraham for a bosom friend. wa ’ttakhadha ’llåhu Ibråhºma khalºlå.

(4:125) •Concerning His saying (Exalted is He):

And who is better in religion wa man a¥sanu dºnan than he who submits his face to Allåh…? mim-man aslama wajha-hu li’llåhi…

As this question implies, that [submission] is the utmost limit attainable by human strength. That is because the religion of Islåm is built on two foundations: belief and work. Allåh (Exalted is He) has pointed to the first in His saying (Exalted is He):

submits his face to Allåh aslama wajha-hu li’llåhi

Since the face is the finest of all the members of the human body, it represents the whole person, as if it were said: “No one is better in religion than he who acknowledges his Lord, confirms His Lordship and devotes himself sincerely in servitude to his Lord, by neither obeying nor submitting to any other, and by not attaching his heart to anything except for the sake of pleasing his Lord.” Allåh has pointed to the second [foundation of the religion] in His saying:

while doing good wa huwa mu¥sinun

In other words: “in firm commitment to righteousness, by fulfilling all his obligations with an attitude of humility and submissiveness.” As the Prophet (Allåh bless him and give him peace) once said:

Doing good means serving Allåh as if you could see Him, for even if you do not see Him, He surely sees you!145


while doing good wa huwa mu¥sinun

That is to say: “while performing good deeds and abstaining from bad deeds.”146


and follows the tradition of Abraham wa ’ttaba‹a millata Ibråhºma

145 Shaikh Zåda (2/71) 146 al-Ul«sº (5/154)

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To follow the tradition of Abraham is to be in conformity with the religion of Islåm. There is general agreement as to the correctness of the tradition of Abraham, and its acceptability among all the religions, as opposed to the tradition of Moses and Jesus and other Prophets (blessing and peace be upon them).147


a man of pure faith ¥anºfå:

The term ¥anºf means må›il [inclining]. As applied to Abraham (peace be upon him), it signifies that his inclination was away from all religions apart from Islåm, because all others are false.



This sentence is linked to what immediately precedes it, and it presents two aspects for consideration:

1. Since Abraham (peace be upon him) attained to the highest degree in the religion, to the point where Allåh choose him for a bosom friend [khalºl], he is worthy of being followed in his character and his spiritual path. 2. When Allåh mentions the tradition of Abraham, and describes him as a man of true faith [¥anºf], then goes on to say:


—this informs us that He (Glory be to Him) chose him for a bosom friend because he had knowledge of the Sacred Law, and because he was fulfilling its obligations. This is confirmed by His saying (Exalted is He):

And [remember] when his Lord put Abraham to the test wa idhi ’btalå Ibråhºma with certain words, and he fulfilled them. Rabbu-hu bi-kalimåtin fa-atamma-hunn: He said: “Behold, I am making you a leader for the people.” qåla innº jå‹ilu-ka li-’n-nåsi imåmå. (2:124)

This also indicates that Allåh (Glory be to Him) made him a leader for the people only because he fulfilled those words. Since the Qur›ånic verse indicates that Abraham (peace be upon him) was appointed to this high rank, and became a bosom friend for Allåh (Exalted is He), for the very reason that he was acting in accordance with the Sacred Law [Sharº‹a], this conveys the following message: If someone acts in accordance with this Sacred Law, he is bound to achieve the most splendid ranks in the religion. That arouses keen interest in this religion.148 As for the occasion on which Abraham (peace be upon him) was awarded this noble title [the Bosom Friend of Allåh (Khalºlu ’llåh)], it is related that an angel came down to him in the shape of a man, and pronounced the Name of Allåh with a soft, melodious voice. Abraham (peace be upon him) said: “Repeat it one more time!” The 147 R«¥ al-bayån (2/293) 148 ar-Råzº (11/46)

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angel said: “I shall not pronounce it gratuitously,” so Abraham said: “All my wealth is yours!” The angel then pronounced it with a voice even more melodious than the first time. Abraham then said: “Pronounce it a third time, and my children are yours!” The angel responded by saying: “Be of good cheer, for I am an angel. I do not need your wealth and your children. The purpose was simply to put you to the test.” Since Abraham offered his wealth and his children in exchange for hearing the mention of Allåh (Exalted is He), it comes as no surprise that Allåh chose him for a bosom friend!


* * * * *

17. Refraining from Following Passion

[‹Adam Ittibå‹ al-Hawå]


O you who truly believe, yå ayyuha ’lladhºna åman«

be staunch upholders of justice, witnesses for Allåh, k«n« qawwåmºna bi’l-qis£i shuhadå›a li’llåhi

even against yourselves or parents or kindred, wa law ‹alå anfusi-kum awi ’l-wålidaini wa ’l-aqrabºn:

whether a rich man or a poor man, for Allåh is Nearer to both. in yakun ghaniyyan aw faqºran fa-’llåhu awlå bi-himå

So do not follow passion in case you deviate. fa-lå tattabi‹u ’l-hawå an ta‹dil« And if you twist or turn away,

wa in talw« aw tu‹riæ« Allåh is ever Aware of what you do.

fa-inna ’llåha kåna bi-må ta‹mal«na Khabºrå. (4:135)


O you who truly believe, be staunch upholders of justice yå ayyuha ’lladhºna åman« k«n« qawwåmºna bi’l-qis£i

That is to say: “Be dedicated to justice in all matters, sparing no effort therein and letting nothing divert you from it.”149


witnesses for Allåh shuhadå›a li’llåhi

149 al-Ul«sº (5/167)

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That is to say: “Be staunch upholders of justice in your testimonies.” The expression “for Allåh [li’llåh]” means “for the Essence of Allåh, and for the sake of His countenance, His good pleasure and His reward.”


even against yourselves wa law ‹alå anfusi-kum

Allåh (Glorious and Almighty is He) has thus taught the believers an important rule of proper conduct. According to Ibn ‹Abbås (may Allåh be well pleased with him and his father): “They have been commanded to speak the truth, even against themselves.”150


or parents or kindred, awi ’l-wålidaini wa ’l-aqrabºn:

That is to say: “even if your testimony is against your parents and your close relatives.” You must tell the truth by saying, for example: “I testify that so-and-so has such-and-such a claim upon my parents, or upon my close relatives.” This makes it clear that the son’s testimony against his parents does not constitute disobedience [‹uq«q]. It is not permissible for the son to withhold testimony against his parents, because testifying against them with the truth is a means of preventing them from wrongdoing.151


whether a rich man or a poor man, for Allåh is Nearer to both. in yakun ghaniyyan aw faqºran fa-’llåhu awlå bi-himå

That is to say: “You must not refuse to testify against the rich man, seeking his approval, or against the poor man, out of sympathy for him, because Allåh (Exalted is He) is Nearer to both types, and More Aware of them than any human beings. If true testimony were not in their best interest, He would not have made it a legal requirement, so observe the commandment of Allåh (Exalted is He), for He is More Aware than you of the best interests of His servants.”152


So do not follow passion in case you deviate. fa-lå tattabi‹u ’l-hawå an ta‹dil«

That is to say: “in case you do not act justly.” This explains the prohibition, because someone who follows passion is temperamentally disposed to injustice, whereas someone who refrains from following it is not so disposed. The meaning is therefore: “Desist from following passion, so that you will not be guilty of injustice.”153


And if you twist or turn away wa in talw« aw tu‹riæ« 150 al-Qur£ubº (5/413) 151 R«¥ al-bayån (2/301) 152 al-Ul«sº (5/168) 153 aƒ-»åwº (1/251)

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That is to say: “If you twist your tongues from bearing witness to the truth, or from the rule of justice, or if you turn away from testifying, and withhold the evidence at your disposal.”154


Allåh is ever Aware of what you do. fa-inna ’llåha kåna bi-må ta‹mal«na Khabºrå.

This means that Allåh (Exalted is He) will recompense the doer of good for his good deeds and the evildoer for his evil deeds, for He will recompense you for your actions.155


* * * * *

18. Devoting the Religion Sincerely

to Allåh (Exalted is He) [Ikhlåƒ ad-Dºn li’Llåh (Ta‹ålå)]



Surely the hypocrites will be in the lowest depth of the Fire inna ’l-munåfiqºna fi ’d-darki ’l-asfali mina ’n-når:

and you will find no helper for them,

154 al-Kashshåf (1/570) 155 al-Khåzin (1/412)

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wa lan tajida la-hum naƒºrå:

except those who repent and amend and hold fast to Allåh illa ’lladhºna tåb« wa aƒla¥« wa ’‹taƒam« bi’llåhi and devote their religion sincerely to Allåh.

wa akhlaƒ« dºna-hum li’llåhi Those are with the believers. fa-ulå›ika ma‹a ’l-mu›minºn:

And Allåh will bestow on the believers an immense reward. wa sawfa yu›ti ’llåhu ’l-mu›minºna ajran ‹aœºmå.

What will Allåh do with your torment, må yaf‹alu ’llåhu bi-‹adhåbi-kum if you are thankful and believe?

in shakartum wa åmantum: Allåh is All-Thankful, All-Knowing.

wa kåna ’llåhu Shåkiran ‹Alºmå.

Allåh does not love the utterance of harsh speech, lå yu¥ibbu ’llåhu ’l-jahra bi’s-s«›i mina ’l-qawli

except by one who has been wronged. illå man œulim:

Allåh is All-Hearing, All-Knowing. wa kåna ’llåhu Samº‹un ‹Alºmå.

If you do good openly or keep it secret, or forgive evil, in tubd« khairan aw tukhf«-hu aw ta‹f« ‹an s«›in

Allåh is All-Pardoning, All-Powerful. fa-inna ’llåha kåna ‹Afuwwan Qadºrå.

(4:145–9) In this Qur›ånic verse, the Lord of Truth (Glory be to Him and Exalted is He) has informed us that the hypocrites will be in the lowest depth of the Fire, since He has said (Exalted is He):

Surely the hypocrites will be in the lowest depth of the Fire inna ’l-munåfiqºna fi ’d-darki ’l-asfali mina ’n-når:

—and that is the layer at the very bottom of Hell. The reason for that is their being the worst of the unbelievers, because they added to unbelief the mockery of Islåm and betrayal of the Muslims. As reported by an-Naså›º, the Prophet (Allåh bless him and give him peace) once said:

Three are contained therein, for each of them is a hypocrite, even if he fasts and prays and claims to be a Muslim: someone who is lying when he speaks, someone who breaks his promise, and someone who betrays his trust.

Like other such sayings of his (Allåh bless him and give him peace), this is an example of intensely severe admonition and extremely harsh warning.156


and you will find no helper for them wa lan tajida la-hum naƒºrå: 156 al-Baiæåwº (2/78)

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That is to say: “no one to rescue them from the torment and extract them from the lowest depth of the Fire.” This is addressed to everyone for whom it may prove beneficial, whoever he may be.157


except those who repent and amend and hold fast to Allåh illa ’lladhºna tåb« wa aƒla¥« wa ’‹taƒam« bi’llåhi and devote their religion sincerely to Allåh. wa akhlaƒ« dºna-hum li’llåhi

He has stipulated four preconditions for waiving the punishment from the hypocrites:

1. Repentance of the evil deeds they have committed. 2. Making amends and complying with the Sacred Law, through actions of the heart and the physical limbs and organs. 3. Holding fast to Allåh, with the purpose of abandoning evil deeds and performing good deeds, in search of Allåh’s good pleasure and His mercy. 4. The steps just mentioned must be sincerely devoted to Allåh. That is to say, the person concerned must entertain no notion of any purpose other than seeking Allåh’s good pleasure, and that purpose must not be mixed with any other purpose.158

All of these preconditions have not been stipulated for anyone seeking to repent of his sinful offence. They have only been stipulated for hypocrites seeking to repent of their hypocrisy, because of the difficulty of their situation in their unbelief. After they have fulfilled these preconditions, He has said of them:

Those are with the believers. fa-ulå›ika ma‹a ’l-mu›minºn:

—and He has not said: “among the believers.” In this there is also an indication that their status remains inferior, even if, through their sincere devotion, they make amends for their previous vices.159


And Allåh will bestow on the believers an immense reward. wa sawfa yu›ti ’llåhu ’l-mu›minºna ajran ‹aœºmå.

The extent of that reward is incalculable, so they will simply share in it and distribute it among them.160


What will Allåh do with your torment, må yaf‹alu ’llåhu bi-‹adhåbi-kum if you are thankful and believe? in shakartum wa åmantum.

157 R«¥ al-bayån (2/309) 158 Shaikh Zåda (2/78) 159 La£å›if al-ishåråt (1/379) 160 al-Ul«sº (5/178)

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That is to say: “Will He inflict it out of anger, or use it to exact revenge? Will He derive some benefit from it, or use it to repel some harm, as is the custom of the worldly rulers?” In other words: “He will do nothing of the kind with the thankful believer, because all of that is inconceivable where He is concerned (Exalted is He), for He is Independent of needs by virtue of His Essence, and the procuring of benefit and the repelling of harm can in no way be attributed to Him (Exalted is He).” As for the infliction of torment on someone who does not believe, or who believes but is not thankful, that is not for the sake of any advantage accruing to Him (Exalted is He). It is rather the necessary consequence of the responsible person’s condition, just as illness is the necessary consequence of a bad state of health. Its purpose is to convert responsible individuals to belief, to acts of worshipful obedience, to refraining from wickedness and abandoning things that are reprehensible. It has therefore been said, in effect: “If you do good deeds and abstain from misconduct, how can it befit His noble generosity that He should torment you?” His correcting His servants does not increase His sovereignty, and His authority is not diminished by His waiving the punishment for their misconduct.


Allåh is All-Thankful, All-Knowing. wa kåna ’llåhu Shåkiran ‹Alºmå.

Thankfulness on the servant’s part is acknowledgement of the gracious favour bestowed upon him, combined with expressions of reverence. On the part of Allåh (Exalted is He) it is good pleasure; that is to say, He is well pleased with even a little worshipful obedience from His servants. He doubles the reward, or multiplies it by ten, or by seven hundred, or by whatever figure He wishes. He is All-Knowing in relation to your thankfulness and your belief, so it is inconceivable that He should not pay you your wages in full. The seeker of the Truth must therefore submit to Him with complete humility, and thank Him many, many times.161 This is one of the Qur›ånic verses that call for good hope and positive expectation, because Allåh (Exalted is He) has specified two signs of security from punishment: thankfulness and belief, and these are easy and simple virtues.


Allåh does not love the utterance of harsh speech, lå yu¥ibbu ’llåhu ’l-jahra bi’s-s«›i mina ’l-qawli except by one who has been wronged. illå man œulim:

What the victim says to his persecutor, in the manner permitted to him, is not really bad. As Allåh (Exalted is He) has said:

And the recompense of an evil is an evil just like it. wa jazå›u sayyi›atin sayyi›atun mithlu-hå. (42:40)

—but the recompense is not an evil in itself. It is also said: “If someone knows that his Master is listening, his sense of shame will keep him from uttering much of what his lower self prompts him to say.” It is also said: “If someone views his fellow creatures [khalq] with the eye of connection to the Truth [ªaqq], since they are Allåh’s servants, he should not address them with the tongue of blame. A man should say to his companion: ‘I feel a respect for

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you, on account of your service, such as I do not feel in relation to my son.’ If this is appropriate among creatures, it is even more appropriate for the servant to cultivate such a relationship between him and his Master.”162


Allåh does not love the utterance of harsh speech lå yu¥ibbu ’llåhu ’l-jahra bi’s-s«›i mina ’l-qawli

This is linked to the previous mention of the states of the hypocrites. That is to say: “So do not assume, O intelligent person, from the fact that Allåh speaks harshly to some of His servants, that it is permissible for everyone to speak harshly to someone of whom he knows, or suspects, that he is guilty of something bad.” It is not permissible to curse the wrongdoer by invoking a bad final outcome against him, with deliberate intent, however extreme his wrongdoing may be, nor to invoke the ruin of his houses or his destruction. It is more gracious to refrain from invoking any curse at all, and that is why the Prophet (Allåh bless him and give him peace) was commanded by His saying (Exalted is He):

So forgive with a gracious forgiveness. fa-’ƒfi¥i ’ƒ-ƒaf¥a ’l-jamºl. (15:85)163


Allåh is All-Hearing, All-Knowing. wa kåna ’llåhu Samº‹un ‹Alºmå.

He is All-Hearing of the things you say, All-Knowing of your faults, so do not say to others what you know to be equally true of yourselves. It is also said to mean: “He is All-Hearing of the things you say, All-Knowing of the innocence of those you slander.” It therefore conveys a warning to someone who slanders the innocent. It is also said to mean: “He is All-Hearing, O you wrongdoer, All-Knowing, O you victim!” It therefore conveys a warning to the former, and good news to the latter.164


If you do good openly or keep it secret, in tubd« khairan aw tukhf«-hu or forgive evil aw ta‹f« ‹an s«›in

You should know that the basic principles of most good deeds are two: (1) truthfulness with the Lord of Truth, and (2) proper conduct with your fellow creatures. As for the latter, it involves two things: (1) providing them with benefit, and (2) shielding them from harm. His saying (Exalted is He):

If you do good openly or keep it secret in tubd« khairan aw tukhf«-hu

162 La£å›if al-ishåråt (1/225ff.) 163 aƒ-»åwº (1/255) 164 La£å›if al-ishåråt (1/382)

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—is therefore a reference to providing them with benefit, and His saying (Exalted is He):

or forgive evil aw ta‹f« ‹an s«›in

—is therefore a reference to shielding them from harm. All kinds of goodness and works of righteousness are thus included in these two sentences.165 It is also said to mean: “If someone treats you well, you must treat him well in a manner plain to see. If someone spares you his badness, you must respond with sincere friendship and pray for him in secret. If someone treats you badly, you must forgive him generously and graciously. You will then find that you receive pardon from Allåh for what you have committed, for your own sins are more numerous, and He is Capable of granting you more bounty and benefit than you could ever obtain by taking revenge on your adversary.”166


Allåh is All-Pardoning, All-Powerful. fa-inna ’llåha kåna ‹Afuwwan Qadºrå.

That is to say: “Allåh (Exalted is He) pardons sinful offenders despite His ability to exact revenge, so it is incumbent upon you to follow the custom of Allåh (Exalted is He).”167


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19. Holding Fast to Allåh

(Exalted is He) [al-I‹tiƒåm bi’Llåh (Ta‹ålå)]



O human beings,

165 ar-Råzº (11/73) 166 La£å›if al-ishåråt (1/382,383) 167 ar-Råzº (11/73)

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yå ayyuha ’n-nåsu a proof has now come to you from your Lord,

qad jå›a-kum burhånun min Rabbi-kum and We have sent down to you a clear light.

wa anzalnå ilai-kum n«ran mubºnå.

As for those who truly believe in Allåh fa-amma ’lladhºna åman« bi’llåhi

and hold fast to Him, them He will cause to enter wa ’‹taƒam« bi-hi fa-sa-yudkhilu-hum

into His mercy and grace, fº ra¥matin min-hu wa faælin

and will guide them to Him by a straight road. wa yahdº-him ilai-hi ƒirå£an mustaqºmå.

(4:174–5) •Concerning His saying (Exalted is He):

O human beings, a proof has now come to you yå ayyuha ’n-nåsu qad jå›a-kum burhånun

Proof is the evidence by which a claim is established as valid. In this context, it means the Qur›ån, which provides evidence of the validity of the Prophethood of the Prophet (Allåh bless him and give him peace), and which substantiates the rules and principles it contains. The principles established by its noble verses [åyåt] include the veracity of truth and the falsity of falsehood. As related on the authority of Ibn ‹Abbås (may Allåh be well pleased with him and his father), the Prophet (Allåh bless him and give him peace) referred to the Qur›ån as the Proof [al-Burhån], because it is associated with so many miracles that bear witness to its truthfulness.


from your Lord min Rabbi-kum

The second-person-plural pronoun -kum [your] is affixed to the title of Lordship in order to demonstrate gracious kindness towards those addressed, and to announce that the proof has come to them for their instruction and their development to perfection.


and We have sent down to you a clear light. wa anzalnå ilai-kum n«ran mubºnå.

This also means the Noble Qur›ån, which Allåh sometimes refers to as the Proof, and sometimes as the light that is luminous in itself and illuminating for others. It is called a clear light because it is clear in itself, independent in the certainty of its truthfulness. Since it comes from the presence of Allåh (Exalted is He) by His miraculous power, it needs none other than Him. Its purpose is to clarify for others the matters mentioned above, to impart His guidance to creatures, to bring them out of the darkness of unbelief [kufr] into the light of faith [ºmån], and to ascribe its revelation to Him (Exalted is He) by drawing attention to the perfection of its noble exaltation.168


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As for those who truly believe in Allåh fa-amma ’lladhºna åman« bi’llåhi

That is to say: “those who believe in the Uniqueness of Allåh (Exalted is He), and in the Messenger He has sent and the Book He has revealed.”


and hold fast to Him wa ’‹taƒam« bi-hi

This means: “Hold fast to Allåh, so that He may establish you firmly in faith, and shield you from the perversion of the Devil.” According to some, it means: “Adhere to the light, which is the Qur’an that He sent down to His Prophet Mu¥ammad (Allåh bless him and give him peace).”169


them He will cause to enter into His mercy and grace fa-sa-yudkhilu-hum fº ra¥matin min-hu wa faælin

According to Ibn ‹Abbås (may Allåh be well pleased with him and his father): “Mercy is the Garden of Paradise, and grace is what He will bestow on them, such as no eye has ever seen, and of which no ear has ever heard.”


and will guide them to Him by a straight road. wa yahdº-him ilai-hi ƒirå£an mustaqºmå.

This means a religion that leads straight [to Him].170


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20. The Means of Access and the Connection

[al-Wasºla wa ’t-Tawassul]


O you who truly believe, practise true devotion to Allåh,

yå ayyuha ’lladhºna åmanu ’ttaqu ’llåha

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and seek the means of access to Him, wa ’btagh« ilai-hi ’l-wasºlata

and wage the sacred struggle for His cause, wa jåhid« fº sabºli-hi

so that you may succeed. la‹alla-kum tufli¥«n.

(5:35) •Concerning Allåh’s saying (Exalted is He):

O you who truly believe, practise true devotion to Allåh, yå ayyuha ’lladhºna åmanu ’ttaqu ’llåha and seek the means of access to Him wa ’btagh« ilai-hi ’l-wasºlata

This means: “and seek nearness to Him through obedience to Him and conduct that is pleasing to Him.” We say that because all obligations are included within two kinds, there being no third.

1. The first kind is the avoidance of forbidden things, and this is indicated by His saying (Exalted is He):

practise true devotion to Allåh [u]’ttaqu ’llåha

2. The second is drawing near to Allåh (Exalted is He) through acts of worshipful obedience, and this is indicated by His saying (Exalted is He):

and seek the means of access to Him wa ’btagh« ilai-hi ’l-wasºlata

The means of access is absolutely everything that brings the believer close to Him. It includes love for Allåh’s Prophets and His saints, charitable donations, visiting the friends of Allåh, frequent supplication [du‹å›], preserving family ties, frequent remembrance [dhikr], and so on. The meaning is therefore: “Whatever brings you near to Allåh, you must adhere to it, and you must avoid whatever keeps you at a distance from Him.” If you acknowledge that, you must recognize the obvious error committed by those who accuse Muslims of unbelief for visiting Allåh’s saints, claiming that visiting them amounts to the worship of others apart from Allåh, when it is actually part and parcel of love for the sake of Allåh.171 The means of access is that by which one attains to the desired goal. It is also a signpost to the highest station in the Garden of Paradise, that being the station of Allåh’s Messenger (Allåh bless him and give him peace) and his abode in the Garden, which is the nearest of all places in the Garden to the Heavenly Throne.


and wage the sacred struggle for His cause wa jåhid« fº sabºli-hi

The sacred struggle [jihåd] is among the most important acts of worshipful obedience, and it consists of two parts: (1) a lesser struggle, waged in combat with the polytheists [mushrikºn], and (2) a greater struggle, that being the effort to keep away from passion, the lower self and the Devil.

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The battle with the polytheists is a lesser struggle because there are times when it is immediately present, and other times when it is absent. If you are slain by the unbeliever, you become a martyr [shahºd], and if you kill him, you become blissfully happy. The opposite is true of the self, for it is never absent from you, and if you kill it, you become one of the wretched. We beg Allåh for salvation!


so that you may succeed. la‹alla-kum tufli¥«n.

That is to say: “in gaining access to Allåh (Exalted is He), and in obtaining His gracious favour.”172


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172 al-Baiæåwº (2/112)

The Attributes of the Believers [»ifåt al-Mu›minºn] · 2017-03-27 · 5 Author’s...

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Transcript of The Attributes of the Believers [»ifåt al-Mu›minºn] · 2017-03-27 · 5 Author’s...