The Bad and Good are Not Equal

Allah T'ala says in the Holy Quran:

 

قُل لاَّ يَسْتَوِي الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ فَاتَّقُواْ اللّهَ يَا أُوْلِي الأَلْبَابِ لَعَلَّكُمْ تُفْلِحُونَ

(5:100) (O Messenger!) Say to them: "The bad things and the good things are not equal, even though the abundance of the bad things might make you pleased with them. Men of understanding, beware of disobeying Allah; then maybe you will attain true success.'

This verse enunciates a standard of evaluation and judgement quite distinct from the standards employed by superficial people. For the latter, for instance, a hundred dollars are worth more than five dollars, since a hundred is more than five. But, according to this verse, if those hundred dollars have been earned in a manner entailing the disobedience of God the entire amount becomes unclean. If, on the contrary, a man earns five dollars while obeying God then this amount is clean; and anything which is unclean, whatever its quantity, cannot be worth that which is clean. A drop of perfume is more valuable than a heap of filth; a palmful of clean water is much more valuable than a huge cauldron brimming with urine. A truly wise person should therefore necessarily be content with whatever he acquires by clean, permissible means, however small and humble its quantity may be. He should not reach out for what is prohibited, however large in quantity and glittering in appearance.

The Prophet and the people who opposed him

Abdul Malik Mujahid

Bleeding from head to toe, battered and exhausted, he was faced with a choice. Should he or shouldn't he seek to destroy the people who had just humiliated him by having their children chase him out of town while throwing stones at him? And this was simply for sharing his message and seeking help for his people.

The Prophet Muhammad, peace and blessings be upon him, was in Taif, a lush town of green palm trees, fruits and vegetables, about 50 miles southeast of his arid hometown Makkah. He was hoping that perhaps the people of this town would be receptive to his message, which had been rejected by most of the Makkans for over a decade.

But the people of Taif proved just as cruel and intolerant. Not only did they scorn his message of God's Oneness, they turned their youth against the Prophet. In the face of this misery, an angel was sent and presented him with an option: have the whole town be destroyed, by God's will, for such arrogance and hatefulness.

He could have done it. He could have asked that this valley of cruel people be crushed. But he didn't.

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Generosity, Clemency and Conduct

Abdullah ibn Amr narrated:
"Allah's Messenger (s.a.a.w.) neither spoke in an insulting manner nor did he ever speak evil intentionally. He used to say, 'The most beloved to me among you is the one who has the best character and manners.'" (Narrated by Al-Bukhari) 

AbuHurayrah narrated that the Prophet (s.a.a.w.) said:
"The most Perfect believer in respect of faith is he who is best of them in manners." (Narrated by Abu-Dawood)

Qatadah ibn Malik narrated that Zayd ibn Ilaqah related on the authority of his uncle, Qatadah ibn Malik, that the Prophet (s.a.a.w.) would supplicate:
"O Allah, I seek Your protection against undesirable manners, acts, and desires." (Transmitted by Al-Tirmithi.)

Anas ibn Malik narrated:
"I was walking with the messenger of Allah (s.a.a.w.) and he was wearing a mantle of Najran with a thick border. A Bedouin met him and pulled the mantle so violently that I saw this violent pulling had left marks from its border on the skin of the neck of the Messenger of Allah (s.a.a.w.). And he (the Bedouin) said: Muhammad!, command that I should be given out of the wealth of Allah which is at your disposal. The Messenger of Allah (s.a.a.w.) turned to him and smiled, and then he ordered for him a provision." 

He also narrated:
"Eighty men from the men of Makkah descended upon the Messenger of Allah (s.a.a.w.) from the mountain of Al-Taneem, in [full] armor, with the intent of doing battle with him. He (Muhammad, s.a.a.w.) captured them peaceably and then did not kill them" (Narrated by Muslim) 

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Love and Anxiety for his Ummah

THE EXTREME LOVE OF ALLAH'S MESSENGER (MAY PEACE BE UPON HIM) FOR HIS UMMA, AND HIS EXTREME ANXIETY TO WARN THEM AGAINST THAT WHICH IS A SOURCE OF TROUBLE TO THEM

Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The similitude of mine and that of my Umma is that of a person who lit fire and there began to fall into it insects and moths. And I am there to hold you back, but you plunge into it. (Muslim, Ch 6, Book 030, Number 5670)

Abu Musa reported Allah's Messenger (may peace be upon him) as saying: The similitude of mine and of that with which Allah sent me is that of a person who came to us and said: O people, I have seen an army with my eyes and I am a plain warner (and issue you warning) that you should immediately manage to find an escape. A group of people from amongst them paying heed (to his warning) fled to a place of protection and a group amongst them belied him and the morning overtook them in their houses and the army attacked them and killed them and they were routed. And that is the similitude of the one who obeyed me, followed with which I had been sent and the similitude of the other is of one who disobeyed and belied me and the Truth with which I have been sent. (Muslim, Ch 6, Book 030, Number 5669)

'Adl, Ihsan and Qurba

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The first part of verse 16:90 says:

             "Allah enjoins justice, generosity and kind treatment with kindred."

The verse 16:90 is being recited in Jumuah khutbas every Friday in millions of Masajid throughout the world since the time of Umar bin Abdul Aziz (may Allah T'ala be please with him).

The first of these three commandments of Allah T'ala is justice which has two aspects.
To make such arrangements as may enable everyone to get one's due rights without stint. Justice does not, however, mean equal distribution of rights, for that would be absolutely unnatural. In fact, justice means equitable dispensation of rights which in certain cases may mean equality. For example, aII citizens should have equal rights of citizenship but in other cases equality in rights would be injustice. For instance, equality in social status and rights between parents and their children will obviously be wrong. Likewise those who render services of superior and inferior types cannot be equal in regard to wages and salaries. What AIIah enjoins is that the full rights of everyone should be honestly rendered whether those be moral, social, economic legal or political in accordance with what one justly deserves.

 

 

The second thing enjoined is "ihsan" which has no equivalent in English. This means to be good, generous, sympathetic, tolerant, forgiving, polite, cooperative, selfless, etc. In collective life this is even more important than justice; for justice is the foundation of a sound society but ihsan is its perfection. On the one hand, justice protects society from bitterness and violation of rights: on the other, ihsan makes it sweet and joyful and worth living. It is obvious that no society can flourish if every individual insists on exacting his pound of flesh. At best such a society might be free from conflict but there cannot be love, gratitude, generosity, sacrifice, sincerity, sympathy and such humane qualities as produce sweetness in life and develop high values.

The third thing which has been enjoined is good treatment towards one's relatives which in fact is a specific form of ihsan. It means that one should not only treat one's relatives well, share their sorrows and pleasures and help them within lawful limits but should also share one's wealth with them according to one's means and the need of each relative. This enjoins on everyone who possesses ample means to acknowledge the share of one's deserving relatives along with the rights of one's own person and family. The Divine Law holds every well-to-do person in a family to be responsible for fulfilling the needs of aII his needy kith and kin. The Law considers it a great evil that one person should enjoy the pleasures of life while his own kith and kin are starving. As it considers the family to be an important part of society, it lays down that the first right of needy individuals is on its well-to-do members and then on the others. Likewise it is the first duty of the well-to-do members of the family to fulfil the needs of their own near relatives and then those of others. The Holy Prophet has emphasized this fact in many Traditions, according to which a person owes rights to his parents, his wife and children, his brothers and sisters, other relatives, etc. , in accordance with the nearness of their relationships. On the basis of this fundamental principle, Caliph Umar made it obligatory on the first cousins of an orphan to support him. In the case of another orphan he declared that if he had no first cousins he would have made it obligatory on distant cousins to support him. Just imagine the happy condition of the society every unit of which supports its every needy individual in this way-most surely that society will become high and pure economically, socially, and morally. (tafsir from Tafheemul Quran)

Short Quotes

Fast to Develop Piety

يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

(2:183) O Believers, the Fast has been made obligatory on you just as it was prescribed for the followers of the Prophets before you. It is expected that this will produce piety in you.