'Adl, Ihsan and Qurba

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.

 

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Jurayj and his Mother by Imam Bukhari

Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "Three supplications are answered without a doubt: the supplication of someone who is oppressed, the supplication of someone on a journey, and the supplication of parents for their children."

Abu Hurayra reported that he heard the Messenger of Allah, may Allah bless him and grant him peace, say, "No human child has ever spoken in the cradle except for 'Isa ibn Maryam, may Allah bless him and grant him peace, and the companion of Jurayj." Abu Hurayra asked, "Prophet of Allah, who was the companion of Jurayj?" The Prophet replied, "Jurayj was a monk who lived in a hermitage. There was a cowherd who used to come to the foot of his hermitage and a woman from the village used to come to the cowherd.

"One day his mother came while he was praying and called out, 'Jurayj!' He asked himself, 'My mother or my prayer?' He concluded that he should prefer the prayer. She shouted to him a second time and he again asked himself, 'My mother or my prayer?' He thought that he should prefer the prayer. She shouted a third time and yet again he asked himself, 'My mother or my prayer?' He again concluded that he should prefer the prayer. When he did not answer her, she said, 'Jurayj, may Allah not let you die until you have looked at the faces of the beautiful women.' Then she left.

"Then the village woman was brought before the king after she had given birth to a child. He asked, 'Whose is it?' 'Jurayj's,' she replied. He asked, 'The man in the hermitage?' 'Yes,' she answered. He ordered, 'Destroy his hermitage and bring him to me.' They hacked at his hermitage with axes until it collapsed. They bound his hand to his neck with a rope and took him along to the king. When he passed by the beautiful women, he saw them and smiled. They were looking at him along with the people.

"The king asked, 'Do you know what this woman claims?' 'What does she claim?' he asked. He replied, 'She claims that you are the father of her child.' He asked her, 'Where is the child?' They replied, 'It is in her room.' He went to the child and said, 'Who is your father?' 'The cowherd,' he replied. The king said, 'Shall we build your hermitage out of gold?' 'No,' he replied. He asked, 'Of silver?' 'No,' he replied. The king asked, 'What shall we build it with?' He said, 'Put it back the way you found it.' Then the king asked, 'What made you smile.' 'Something I recognised,' he replied, 'The supplication of my mother overtook me.' Then he told him about it."

 

Taken from Parents: Al-Adab al-Mufrad Al-Bukhari

Surely the guilty shall not prosper!

 

إِنَّهُ لاَ يُفْلِحُ الْمُجْرِمُونَ 

 

The Qur'anic term falah (prosperity, success) used in the above verse (last part of verse 10:17) has been understood by some to signify such things as longevity, worldly prosperity and other worldly attainments. Under this false impression, they tend to believe that if a claimant to prophethood attains material prosperity and longevity or if his message is spread around, then he ought to be considered a genuine Prophet because he has indeed attained 'prosperity'. Had he been an impostor, it is argued, he would soon have been assassinated, or would have starved to death, and, in any case, his message would not have spread around. Such an absurd line of argument can only be pursued by those who are altogether ignorant of the concept of falah (prosperity) as envisaged in the Qur'an, who are unaware of God's law of respite regarding evil-doers, and who are altogether unappreciative of the special meaning in which the term has been employed in the present context.
In order to fully understand what is meant by saying that 'the guilty shall not prosper', a number of things ought to be borne in mind. In the first place, the Qur'anic statement that "the guilty shall not prosper' is not made with a view to providing a yardstick that might be applied by people so as to determine the truth or falsity of the claimants of prophethood. The verse does not seek to stress that all those who 'prosper' after claiming to be a Prophet are truly Prophets, and that those who do not prosper after making such a claim are not so. The point of emphasis here is altogether different. Here the Prophet (peace be on him) is being made to say that since he knows fully that those guilty of inventing lies against Allah could not prosper, he would not dare make any claim to prophethood if such a claim was false.
On the other hand, the Prophet (peace be on him) also knew that the unbelievers were guilty of rejecting the true signs of God and of declaring a true Prophet of God to be an impostor. In view of that monstrous guilt, it was quite apparent to the Prophet (peace be on him) that they would not prosper.
Moreover, the Qur'anic term falah (prosperity, success) has not been used in the limited sense of worldly success. Rather, it denotes that enduring success which admits of no failure regardless of whether one is able to achieve success in the present phase of one's existence or not. it is quite possible that someone who calls people to falsehood might enjoy life and nourish in a worldly sense, and he might even be able to attain a substantial following for his message. But this is not true prosperity or success; rather it constitutes total loss and failure. Contrarily, it is also possible that someone who calls people to the truth might be exposed to much persecution and be overwhelmed by pain and suffering. It is possible that even before he is able to create any significant following, he is continually subjected to persecution and torture. In the Qur'anic view, such an apparently tragic end constitutes the very zenith of such a person's success rather than his failure.
Moreover, it should be remembered that it has been amply elucidated in the Qur'an that God does not punish evil-doers instantly: that He rather grants them a fair opportunity to mend their ways. Not only that, if the evil-doers misuse the respite granted by God to perpetrate further wrongs, they are sometimes granted an even further respite. In fact, at times a variety of worldly favours are bestowed upon such evil-doers in order that the potential for wickedness inherent in them might be fully exposed by their actions, proving that they do indeed deserve a very severe punishment. Hence, if an impostor continues to enjoy periods of respite and if worldly favours are lavished upon him this should not in any way give rise to the notion that he is on the right path.
In the same way as God grants respite to other evil-doers. He also grants respite to impostors. There are no grounds whatsoever for believing that the respite granted to other evil-doers would not be granted to those impostors who lay false claim to prophethood. We may well call to mind that Satan himself has been granted a respite until Doomsday, It has never been indicated that although Satan is granted a free hand to misguide human beings, as soon as he throws up an impostor claiming prophethood such a venture is instantly nipped in the bud.
In order to refute the view expressed above it is possible that someone may refer to the following verse of the Qur'an: Now if he [i.e. Muhammad] would have made up, ascribed some sayings to Us, We would indeed have seized him by the right hand, and then indeed would have cut his life-vein (al-Haqqah 69: 44-6).
Even a little reflection makes it obvious that the verse in question does not contradict the view we have expressed above. For, what the present verse says relates to a principle which God follows in dealing with true Prophets. Were any such Prophet to falsely claim something to be a revelation from God, he would instantly be seized by God's wrath. To argue to the contrary that all those who are not seized by God's wrath are necessarily genuine Prophets is simply a logical fallacy devoid of any justification. For the threat of instant Divine wrath embodied in this verse is applicable only to true Prophets, and not to impostors who, like other evil-doers, are granted a respite.
This can be well understood if we bear in mind the disciplinary rules laid down by different governments for their officials. It is obvious that those rules are not enforced in respect of ordinary citizens. Were the latter to lay any false claim to being a government official, he would be subjected to the normal rules of the criminal code relating to the conviction of those who are guilty of fraud rather than to the disciplinary rules meant for government officials. Under this analogy, an impostor who claims to be a Prophet, would be dealt with by God along with other evil-doers who commit evil, and who, as we know, are not necessarily punished immediately.
In any case, as we have pointed out earlier, the verses quoted above were not revealed so as to provide the criterion to judge the truth of anyone who lays claim to prophethood. This verse should not be considered to mean that if a celestial hand stretches forth to cut off the life-vein of a claimant to prophethood, such a person is an impostor; and if that does not happen, he is a genuine Prophet. Such a weird criterion would have been needed only if no other means were available to judge the genuineness of a claimant to prophethood. But as things stand, a Prophet is known by his character, by his work, and by the contents of his message. (Tafheemul Quran)

Gentleness of the Prophet



Allah the Almighty says in The Holy Quran:

"By the grace of Allah, you are gentle towards the people; if you had been stern and harsh-hearted, they would have dispersed from round about you." The noble Qur'an, A'al-Umran(3):159

The following is a Hadith from the books of Bukhari and Muslim:
Hadrat Anas ibn Malik (may Allah be pleased with him) said: While we were in the mosque with Allah's Messenger (may Allah's blessings and peace be upon him) a desert Arab came and began to pass water in the mosque. The companions of Allah's Messenger said, "Stop! Stop!" but Allah's Messenger (may Allah's blessings and peace be upon him) said, "Don't interrupt him; leave him alone." They left him alone, and when he had finished, Allah's Messenger (may Allah's blessings and peace be upon him) called him and said to him, "These mosques are not suitable places for urine and filth, but are only for remembrance of Allah, prayer and recitation of the Qur'an," or however Allah's Messenger expressed it.* Hadrat Ibne Malik (may Allah be pleased with him) said that he then gave orders to one of the people who brought a bucket and poured water over it. (Bukhari and Muslim)

*Indicating that the transmitter is not sure of the exact words.

ISLAMIC CIVILIZATION AS DEPICTED IN THE QUR'AN

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Divine Assistance to Discover the Pattern of the Universe

In order to attain this spiritual perfection, it is not sufficient to rely upon our own formal logic. Having reached the highest level possible through that logic, it is necessary to prepare our own hearts and minds for what lies beyond. This is possible by seeking God's assistance and by turning one's heart and soul toward the divine Being. By worshipping Him and asking for His assistance it is possible, once the highest levels of logic have been reached, to discover the secrets of the universe and the patterns of existence. This process is what is meant by communion with God, by gratitude for His blessings, and by prayer to Him for further guidance. God said

"And if My servants ask you of Me, tell them that I am near and that I respond to the caller who calls upon Me. Tell them then to pray to Me, to believe in Me. That is the way to wisdom.? [Qur'an, 2:186]

He also said: "Seek further assistance by patience and prayer. The latter overtaxes none but the irreverent and the proud. It is a force of genuine assistance for those who know that they will someday confront their Lord and that to Him they shall finally return." [Qur'an, 2:45-46]

 

Short Quotes

For Sale at $300, but Buy it for $800

Sayyidna Jareer ibn Abdullah, Radi-Allahu anhu, once sent his servant for buying a horse. The servant made a deal for three hundred dirhams and brought the seller with him so he could be paid. Sayyidna Jareer ibn Abdullah, Radi-Allahu anhu, looked at the horse and realized that the seller had undervalued it. "Would you sell it for four hundred?" he asked. The seller agreed. "How about five hundred?" he continued his unusual "bargaining" and finally bought the horse for eight hundred dirhams. He was later asked why he did so. "The seller was not aware of the true value of this horse, " he explained. "I have simply given him a fair price because I had promised to Prophet Muhammad, Sall-Allahu alayhi wa sallam, to always be sincere and well-wisher for every Muslim."