October 19, 2015
ABSTRACT
We Muslims are aware of and duly stress and devote lot of time and energy to be up to date in theology. However we and our Ulemaa and scholars tend to down play one very basic commandment of our Deen. The Quran almost always follows the proclamation of Eemaan with the injunctions for righteous deeds. Faith and good deeds go hand in hand. The article quotes ayahs to support this view. In our Shari’ah, therefore Huquq-ul-lah (the rights of Allah) have been equated by our Lord Creator with Huquq-ul-Ibaad (the rights of humans). In other words Ibaadaat and Mu’aamlaat (human dealings) are equally balanced in our Shari’ah. “ “Religion does not consist in hard religious exercise, but in living a good life in which due regard is paid to the rights of others”. Hence our Holy Scripture is full of instructions and guidance for mutual human — Muslims and non-Muslims —interactions. The article is discussing one such ayah: “O ye who believe! Let not some men among you laugh at others:1 It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong.” The verse prohibits three social evils: [I] ridiculing one another; [2] finding fault with one another; and [3] reviling one another with nicknames. These are elaborated for better understanding. Imam Razi has pointed out that this attitude of insulting others in effect tarnishes even his/her own Faith (eemaan) as deduced from the Quranic statement: “Those who have attained to faith, and who have not obscured their faith by wrongdoing - it is they who shall be secure, since it is they who have found the right path!” Time and again we are reminded in our Holy Text that so far as our Faith/Eemaan remains confided to our heart and mind it is incomplete; it is registered at the Divine University but not activated. Our Faith has to manifest in our actions to be activated and rewarded in the Hereafter. The nuances in translating and comprehending the Divine language of the Holy Quran is exemplified. It simply cannot be over emphasised that Eemaan is not just a verbal profession; it has to manifest in our behaviour with our fellow human beings.The ayah ends with a warning to those who commit one of these crimes that they will be held as unjust and evil-doers unless they desist and repent.
Read ONLY, IF AND WHEN you have time and mood for:
“An Ayah of the Quran for 30 Days” -- September 2013
Choose the section you have time, in the next 30 days to read this ayah:-
Prelude: Recurrent Primary Message 1st. Page
Starting Dua, a note & The Ayah 2nd. Page
A Short Summary: For the Busy Bee Four Pages
The Main Story: Recommended Two Pages
Footnotes: For the Perfectionist One Page
PRELUDE
From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.
In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.
It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion.
بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers.
Further, we recall that Allah Ta’aala has declared in HIS Book1 “He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)” and we also recall that he has warned us about the day of judgement2 “Then on that day you shall most certainly be questioned about the boons (joy, pleasure).” We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to compulsory following -- taqleed, doctrine of classical Sunni Islamic Fiqh -- in matters religion.
(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the majority. The short version will suit the real busy folks. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)
THE AYAH
Surah Al-Hujuraat 49 Ayah 11
يا أَيُّهَا الَّذينَ آمَنوا لا يَسخَر قَومٌ مِن قَومٍ عَسىٰ أَن يَكونوا خَيرًا مِنهُم وَلا نِساءٌ مِن نِساءٍ عَسىٰ أَن يَكُنَّ خَيرًا مِنهُنَّ ۖ وَلا تَلمِزوا أَنفُسَكُم وَلا تَنابَزوا بِالأَلقابِ ۖ بِئسَ الِاسمُ الفُسوقُ بَعدَ الإيمانِ ۚ وَمَن لَم يَتُب فَأُولٰئِكَ هُمُ الظّالِمونَ
“O ye who believe! Let not some men among you laugh at others:1 It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong.” Yousuf Ali
A SHORT VERSION
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
A short preface before I discuss this ayah seems to be in order. We Muslims are aware of and duly stress and devote lot of time and energy to be up to date in theology………However we and our Ulemaa and scholars tend to down play one very basic commandment of our Deen. The Quran almost always follows the proclamation of Eemaan with the injunctions for righteous deeds. Faith and good deeds go hand in hand. Whenever Allah Ta’aala has warned us of a catastrophe for humanity, the prescription offered by HIM to avoid it is usually a package of Faith in HIM and good deeds for HIS servants. The Holy Quran declares:3 ……… (see the main story). In our Shari’ah, therefore Huquq-ul-lah (the rights of Allah) have been equated by our Lord Creator with Huquq-ul-Ibaad (the rights of humans). In other words Ibaadaat and Mu’aamlaat (human dealings) are equally balanced in our Shari’ah. “Hadith related in this chapter begin with the basic fact that religion does not consist in hard religious exercise, but in living a good life in which due regard is paid to the rights of others…….” says the eminent scholar and prolific writer Maulana Mohammed Ali in his outstanding book “A Manual of Hadith” while commenting on the chapter of “ Iman (Faith) and Islam (Submission)”. Hence our Holy Scripture is full of instructions and guidance for mutual human — Muslims and non-Muslims —interactions and dealings— the Mu’aamlaat as opposed to Ibaadaat. The index ayah is one such ayah.
The ayah counts few of the golden rules for human dealings which if followed would make human society so much more of a pleasure. The verse prohibits three social evils: [I] ridiculing one another; [2] finding fault with one another; and [3] reviling one another with nicknames
Laugh with others but do not laugh at them. Men and women are here addressed separately to emphasize the importance of it. Both the genders are warned against a superiority complex over others. I am sorry I cannot agree with the great scholar Maulana Maudoodi when he says………… Mocking can be by words or mimicking somebody, making pointed references or laughing at his words, works, appearance, dress and worst still inviting others to laugh at him. …………………..Imam Razi has pointed out that this attitude of insulting others in effect tarnishes even his/her own Faith (eemaan) as deduced from the Quranic statement7
“Those who have attained to faith, and who have not obscured their faith by wrongdoing - it is they who shall be secure, since it is they who have found the right path!”
Time and again we are reminded in our Holy Text that so far as our Faith/Eemaan remains confided to our heart and mind it is incomplete; it is registered at the Divine University but not activated. Our Faith has to manifest in our actions to be activated and rewarded in the Hereafter.
Next, in this ayah we are ordered not to “talmezoo” amongst ourselves. This word has been translated as to defame, be sarcastic, taunt, find fault or insult. Yousuf Ali adds “A cutting, biting remark or taunt of sarcasm is included in the word lamaza.” Maudoodi is very explicit………. It should be realized that this sort of behavior is responsible for mutual ill feeling and distrust leading to a rift in relationship. This is highly undesirable and harmful for the health of the Community of Faith.
Next Allah Ta’aala orders us “laa tanaabazoo bil alqaab”, literally meaning not to call by nicknames. It means, by consensus not to “revile or insult” anybody by “offensive” nicknames. Calling somebody as a sinner or hypocrite to humiliate him is undesirable. It will not be proper to name a person even after a real defect, blemish or an attribute in him or the parents or the family………..
The next segment of the ayah, which is a comment on this practice of nicknaming illustrates beautifully the nuances in translating and comprehending the Divine language of the Holy Quran. The Text says “bi’sal ismul fusooq”. These are three separate words put together and meaning as per lexicon:
wretched — the name — disobedience
Now let us see how nine scholars have rendered this part of the ayah:
- Bad — is the name — of sinfulness
- It is an evil thing — to gain notoriety — for ungodliness ……….(see full story)
The meaning as I can understand is that any suggestion of sinfulness, ungodliness, iniquity, immorality, lewdness, disobedience or wickedness ( all embraced in the word “fusooq”) is bad, evil, miserable, ill seeming or wretched. As this segment follows immediately after discussing nicknames, it could mean that calling by bad names (nicknames) is immoral and wicked. As we have just read, one of the scholars has translated this as “How bad is it to insult one's brother”. Muhammad Taqi Usmani has an interesting approach……….
This is a general rule for all humanity. However a much more important Divine message is conveyed to us Muslims by the two words that follow these three words “ba’dal eeman” meaning after Faith. It emphasises that once you have embraced Faith this type attitude is just not acceptable. This principle is now part of our Faith. After we laid a claim to Faith, any such activity will erode on our Faith itself. It simply cannot be over emphasised that Eemaan is not just a verbal profession; it has to manifest in our behaviour with our fellow human beings.
The ayah ends with a warning to those who commit one of these crimes that they will be held as unjust and evil-doers unless they desist and repent.
........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
THE MAIN STORY
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
A short preface before I discuss this ayah seems to be in order. We Muslims are aware of and duly stress and devote lot of time and energy to be up to date in theology. We are very particular to know every aspect of ritual practices - the ibaadaat. We are very protective of our Beliefs and Eemaan. However we and our Ulemaa and scholars tend to down play one very basic commandment of our Deen. The Quran almost always follows the proclamation of Eemaan with the injunctions for righteous deeds. Faith and good deeds go hand in hand. Whenever Allah Ta’aala has warned us of a catastrophe for humanity, the prescription offered by HIM to avoid it is usually a package of Faith in HIM and good deeds for HIS servants. The Holy Quran declares:3
“Verily, We create man in the best conformation (mould) and thereafter We reduce him to the lowest of low”.
In other words Allah Ta’aala has created mankind for lofty ideals but most of humans aim for the abyss and court disaster. The very next ayah spells out the cure and antidote for this calamity:4
“Except such as believe and do righteous deeds: for they shall have a reward unfailing”.
Similarly, our Lord Creator declares in HIS master piece of brevity Surah that all humanity is in peril5
“By (the Token of) Time, Verily Man is in loss”
and then goes on to announce for us the solution to get out of this danger in the next ayah6
“Except such as have Faith, and do righteous deeds…….”
In our Shari’ah, therefore Huquq-ul-lah (the rights of Allah) have been equated by our Lord Creator with Huquq-ul-Ibaad (the rights of humans). In other words Ibaadaat and Mu’aamlaat (human dealings) are equally balanced in our Shari’ah. “Hadith related in this chapter begin with the basic fact that religion does not consist in hard religious exercise, but in living a good life in which due regard is paid to the rights of others. Good actions, it is further stated, spring from a good heart and hence the need of faith which rules the heart. Iman (faith) and Islam (submission to Divine law) are often used but Iman strictly indicates the acceptance of a principle which is the basis of action - the theoretical side - and Islam action itself - the practical side of man’s life. But theory and practice here go hand in hand, and the actions that spring from faith are also called faith. One’s faith is therefore (greater or less) as one’s actions are (more or less) beneficial to humanity….” says the eminent scholar and prolific writer Maulana Mohammed Ali in his outstanding book “A Manual of Hadith” while commenting on the chapter of “ Iman (Faith) and Islam (Submission)”. Hence our Holy Scripture is full of instructions and guidance for mutual human — Muslims and non-Muslims —interactions and dealings— the Mu’aamlaat as opposed to Ibaadaat. The index ayah is one such ayah.
The ayah counts few of the golden rules for human dealings which if followed would make human society so much more of a pleasure. The verse prohibits three social evils: [I] ridiculing one another; [2] finding fault with one another; and [3] reviling one another with nicknames
Laugh with others but do not laugh at them. Men and women are here addressed separately to emphasize the importance of it. Both the genders are warned against a superiority complex over others. I am sorry I cannot agree with the great scholar Maulana Maudoodi when he says “To make mention of the men and the women separately does not mean that it is lawful for the men to mock at the women or the women to mock at the men. The actual reason for making a separate mention of the two sexes is that Islam does not at all believe in mixed society. Ridiculing each other generally takes place in mixed gatherings and Islam does not permit that non-mahram males and females should meet in such gatherings and make fun of each other. Therefore, in a Muslim society it is inconceivable that the men would mock a woman, or the women would mock a man in an assembly.” Maulana Mufti Mohammed Shafi has a similar opinion. In this ayah Allah Ta’aala reminds us — men and women — that they may actually be better than ourselves and therefore we should not laugh or mock at others. Mocking can be by words or mimicking somebody, making pointed references or laughing at his words, works, appearance, dress and worst still inviting others to laugh at him. As Zamakhshari and Baydawi have put it the implication is that believers, whether men or women, shall never deride one another. Mufti Mohammed Shafi quotes Qurtub to describe some practical examples “mocking or scoffing does not only connote mocking with the tongue, but it also implies mimicking someone, making pointed references to him, laughing at his words, his works, his appearance, his dress or calling people's attention to some of his defects, so that they may laugh at him. Mocking includes all of this. By the clear text of the Quran, poking fun at someone or ridiculing him is absolutely forbidden.” He further elaborates that “no one dare make mockery of a person whose body, face, shape and stature are defective, imperfect, impaired or deformed, because he does not know that the other person, in the sight of Allah, might be better than him on account of his sincerity and purity of heart.” and supports this view by quoting a beautiful Hadith: “It is recorded in Sahih of Muslim on the authority of Sayyidna Abo Hurairah that the Holy Prophet said: "Allah does not look at your faces and your wealth; He looks at your hearts and your works.” (Please note “heart” is immediately followed by “works” highlighting the fundamental principle of our Deen: eemaan and good deeds go hand in hand) Imam Razi has pointed out that this attitude of insulting others in effect tarnishes even his/her own Faith (eemaan) as deduced from the Quranic statement7
“Those who have attained to faith, and who have not obscured their faith by wrongdoing - it is they who shall be secure, since it is they who have found the right path!”
Time and again we are reminded in our Holy Text that so far as our Faith/Eemaan remains confided to our heart and mind it is incomplete; it is registered at the Divine University but not activated. Our Faith has to manifest in our actions to be activated and rewarded in the Hereafter.
Next, in this ayah we are ordered not to “talmezoo” amongst ourselves. This word has been translated as to defame, be sarcastic, taunt, find fault or insult. Yousuf Ali adds “A cutting, biting remark or taunt of sarcasm is included in the word lamaza.” Maudoodi is very explicit in defining this term “the word lamz as used in the original is very comprehensive and applies to ridiculing, reviling, deriding, jeering, charging somebody or finding fault with him, and making him the target of reproach and blame by open or tacit references.” Our Shari’ah demands a very high moral standards in human dealings. We should avoid insulting others in our speech and writing or give this impression by our actions. It should be realized that this sort of behavior is responsible for mutual ill feeling and distrust leading to a rift in relationship. This is highly undesirable and harmful for the health of the Community of Faith.
Next Allah Ta’aala orders us “laa tanaabazoo bil alqaab”, literally meaning not to call by nicknames. It means, by consensus not to “revile or insult” anybody by “offensive” nicknames. Calling somebody as a sinner or hypocrite to humiliate him is undesirable. It will not be proper to name a person even after a real defect, blemish or an attribute in him or the parents or the family. The lame one, the blind, the one eyed one, the black man or the “goraa" are some common examples. To call somebody as a Parsee or a Hindu after conversion to Islam is a striking and common example of total disregard of this injunction. Some titles though apparently offensive are in fact harmless and acceptable to all concerned like Abu Hurairah (father of the kitten) and Abu Turab (father of the dust).
The next segment of the ayah, which is a comment on this practice of nicknaming illustrates beautifully the nuances in translating and comprehending the Divine language of the Holy Quran. The Text says “bi’sal ismul fusooq”. These are three separate words put together and meaning as per lexicon:
wretched — the name — disobedience
Now let us see how the various scholars have rendered this part of the ayah:
- Bad — is the name — of sinfulness
- It is an evil thing — to gain notoriety — for ungodliness
- Evil is — all imputation — of iniquity
- Miserable — is the name — evident immorality
- How bad is it — to insult one's brother
- Bad — is the name — of lewdness
- Wretched — is the name — of disobedience
- Evil — is a bad name
- Ill-seeming — is a name — connoting wickedness
The meaning as I can understand is that any suggestion of sinfulness or disobedience is bad and evil. As this segment follows immediately after discussing nicknames, it could mean that calling by bad names (nicknames) is immoral and wicked. As we have just read, one of the scholars has translated this as “How bad is it to insult one's brother”. Muhammad Taqi Usmani has an interesting approach “It means that calling others with bad nicknames is a sinful act, and the real bad name for a person after embracing Faith is that he is known among people for sinful acts. Therefore, if a Muslim commits the sin of calling others with bad nicknames, and it is known among people, then the real bad name is earned by himself, and not by the person whom he has abused with that nickname.”
This is a general rule for all humanity. However a much more important Divine message is conveyed to us Muslims by the two words that follow these three words “ba’dal eeman” meaning after Faith. It emphasises that once you have embraced Faith this type attitude is just not acceptable. This principle is now part of our Faith. After we laid a claim to Faith, any such activity will erode on our Faith itself. It simply cannot be over emphasised that Eemaan is not just a verbal profession; it has to manifest in our behaviour with our fellow human beings.
The ayah ends with a warning to those who commit one of these crimes that they will be held as unjust and evil-doers unless they desist and repent.
........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
FOOTNOTES
(1) Surah 2/269
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ
(2) Surah 102/8
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ
(3) Surah 95/4
لَقَد خَلَقنَا الإِنسانَ في أَحسَنِ تَقويمٍثُمَّ رَدَدناهُ أَسفَلَ سافِلينَ
(4) Surah 95/5
إِلَّا الَّذينَ آمَنوا وَعَمِلُوا الصّالِحاتِ فَلَهُم أَجرٌ غَيرُ مَمنونٍ
(5) Surah 103/1-2
وَالعَصرِإِنَّ الإِنسانَ لَفي خُسرٍ
(6) Surah 103/3 (part of ayah)
إِلَّا الَّذينَ آمَنوا وَعَمِلُوا الصّالِحاتِ
(7) Surah 6/82
الَّذينَ آمَنوا وَلَم يَلبِسوا إيمانَهُم بِظُلمٍ أُولٰئِكَ لَهُمُ الأَمنُ وَهُم مُهتَدونَ
