The PPK Muslims (Proud, Practicing, Knowledgable) : 08/27/17

A Clarion Call of the Holy Quran to Muslims and Mankind
“Invite to goodness, Enjoining what is right, and Forbidding what is wrong”

ABSTRACT

Four consecutive ayahs are discussed to get a comprehensive message of the Quran. To many of us, overtly practicing Muslims, Islam seems to be mainly observation of a series of rituals — the five pillars of Islam. We are very enthusiastic for them, and rightly so. But our deen is a complete code of life. In addition to observance of these rites and lessons in Eemaaniaat — Faith and Belife — it emphasizes explicitly on Akhlaaqiyaat — ethics and morality. The index ayahs are just one example of the myriad of such ayahs spread all over the Quran.

Initially two important principles for the strength and vigour of the Muslim community are discussed viz. Taqwaa in the first ayah and unity in the second.

Taqwaa was, till recently always translated as “fear of God”. This certainly still holds good but it is now usually rendered as “God Consciousness”. Its meaning is discussed.

Next the powerful ayahs, demanding and showing the way to foster Unity of Ummah, clarifying both the positive and the negative aspects are analyzed. Ahaadith are quoted to explain “The cord of Allah” as the foundation of Unity of Ummah instead of geography, race etc. The unintentional negative consequence of this approach in the current state of globalization is mentioned. It is put forward that the dominant thinking and conviction of Muslims for centuries is “We poor, simple naive harmless Muslims are at the mercy of the ‘Hunood, Yahood and the Great Satan’”.

The ayah says وَلا تَفَرَّقوا that is “and do not become divided”. The stricture agains disunity is expressed much more forcefully else where in the Quran.

The message then turns from individual to collective when we are told وَلتَكُن مِنكُم أُمَّةٌ that is, “let there be amongst you a group of people” to يَدعونَ إِلَى الخَيرِ وَيَأمُرونَ بِالمَعروفِ وَيَنهَونَ عَنِ المُنكَرِ that is “invite to goodness, enjoining what is right, and forbidding what is wrong”. The implications of this very powerful ayah with terrible impact on the style of our lives are deliberated. The Holy Book now exhorts us to advise and correct each other.

This is termed as very crucial for the collective health of the Muslim community and an obligation for every Muslim.Unfortunately this command from Allah Ta'aala Subhaanahoo and HIS Messenger has given rise to very different and divergent reactions. The article describes six rules of the game to avoid any confrontation in our religious discussions. This Divine advice to “enjoin and forbid” is so important in the wider scheme of Allah Ta’aala Subhanahoo that it is continual in the Quran at several places. Two such ayahs have been quoted.

Lastly, even after a comprehensive discussion of Unity, we are still warned وَلا تَكونوا كَالَّذينَ “And do not be like the ones” تَفَرَّقوا وَاختَلَفوا “who separated and disputed” مِن بَعدِ ما جاءَهُمُ البَيِّناتُ “after the clear proofs had come unto them.” According to the Muslim scholarship the reference is to “the followers of the Bible, who became "Jews" and "Christians" in spite of the fact that their beliefs have a common source and are based on the same spiritual truths”. We are admonished not to tread on their path.

I have a feeling that one or a couple of important messages from these ayah have been left out. In the next session, Insha Allah.

August 27, 2017

Read ONLY, IF AND WHEN you have time and mood for:

“An Ayah of the Quran for 30 Days” -- August 2017

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 Two Pages

The Main Story: Recommended Four Pages

Footnotes: For the Perfectionist Two Pages

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 generates a fruitful interactive discussion.

DUAA’

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 recollect 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 in matters religion we choose to

resort to blind following -- taqleed, doctrine of classical Sunni Islamic Fiqh.

(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main text will then be of reasonable length, hopefully for the busy majority. 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 Imraan No. 3, Ayahs 102 to 105

أَيُّهَا الَّذينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقاتِهِ وَلا تَموتُنَّ إِلّا وَأَنتُم مُسلِمونَ ; وَاعتَصِموا بِحَبلِ اللَّهِ جَميعًا وَلا تَفَرَّقوا ۚ وَاذكُروا نِعمَتَ اللَّهِ عَلَيكُم إِذ كُنتُم أَعداءً فَأَلَّفَ بَينَ قُلوبِكُم فَأَصبَحتُم بِنِعمَتِهِ إِخوانًا وَكُنتُم عَلىٰ شَفا حُفرَةٍ مِنَ النّارِ فَأَنقَذَكُم مِنها ۗ كَذٰلِكَ يُبَيِّنُ اللَّهُ لَكُم آياتِهِ لَعَلَّكُم تَهتَدونَ ; وَلتَكُن مِنكُم أُمَّةٌ يَدعونَ إِلَى الخَيرِ وَيَأمُرونَ بِالمَعروفِ وَيَنهَونَ عَنِ المُنكَرِ ۚ وَأُولٰئِكَ هُمُ المُفلِحونَ ; وَلا تَكونوا كَالَّذينَ تَفَرَّقوا وَاختَلَفوا مِن بَعدِ ما جاءَهُمُ البَيِّناتُ ۚ وَأُولٰئِكَ لَهُم عَذابٌ عَظيمٌ

“O you who have attained to faith! Be conscious of God with all the consciousness that is due to Him, and do not allow death to overtake you ere you have surrendered yourselves unto Him ; And hold fast, all together, unto the bond with God, and do not draw apart from one another, and remember the blessings which God has bestowed upon you: how, when you were enemies, He brought your hearts together, so that through His blessing you became brethren, and [how, when] you were on the brink of a fiery abyss, He saved you from it. In this way God makes clear His messages unto you, so that you might find guidance ; and that there might grow out of you a community [of people] who invite unto all that is good, and enjoin the doing of what is right and forbid the doing of what is wrong: and it is they, they who shall attain to a happy state ; And be not like those who have drawn apart from one another and have taken to conflicting views after all evidence of the truth has come unto them, for these it is for whom tremendous suffering is in store.

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

Initially two important principles for the strength and vigour of the Muslim community are discussed viz. Taqwaa in the first ayah and unity in the second.

Next comes the powerful ayah demanding and showing the way to foster Unity of Ummah, clarifying both the positive and the negative aspects: وَاعتَصِموا بِحَبلِ اللَّهِ جَميعًا وَلا تَفَرَّقوا that is “ And hold on to the cord of Allah, all of you, and do not draw apart from one another”. The cord of Allah refers to the Holy Quran as per a hadith: The Holy Prophet has been reported to have said “ The Book of Allah is the cord of Allah, extended from the heavens to the earth” narrated by Abdullah Ibn Masood. In the narration by Zayd Ibn Arqam it is expressed as “The cord of Allah is the Qur’an"(Ibn Kathir). It is a universal truth that Unity is crucial and critical to the existence, let alone the success of any movement. The usual bonds of unity —race, color, culture, language, tribal affinity and geography are totally rejected. The only bond of Unity for Muslims is Islam and its principles, not tribal affiliations; in other words the bond is the way of life revealed by Allah Almighty in the Holy Text. This is the only and assured way to remain united and organized. (Incidentally this is producing severe contradictions for Muslims in the prevalent World View and terrible identity conflicts for Muslims in the non-Muslim majority countries. More of it at an appropriate time).

Very unfortunately we Muslims have been totally divided and at loggerheads with each other for past few centuries. More recently with the advent of Muslim radicalism and extremism we are bringing death and destruction to our fellow religionists. I hate to say that this phenomenon is here for stay as we as a nation refuse to do any sole searching; we are in a state of total denial. We poor, simple naive harmless Muslims are at the mercy of the “Hunood, Yahood and the Great Satan”. …………………(see the main story)

The stricture agains disunity is expressed much more forcefully else where in the Quran3 ………………..

The ayah then continues to refer to the utter internecine warfare that the pre-Islam Arabs were indulging in………………………(see the main story)

The next ayah takes us a step higher. Islam primarily targets the individual but but is quick to address many collective issues of the Ummah. Hitherto we have been discussing taqwaa and unity as it applies to each Muslim. The next ayah talks of وَلتَكُن مِنكُم أُمَّةٌ that is, “let there be amongst you a group of people”; a shift from individual to collective. What will this group do? Follow the ayah for the answer: يَدعونَ إِلَى الخَيرِ وَيَأمُرونَ بِالمَعروفِ وَيَنهَونَ عَنِ المُنكَرِ that is “invite to goodness, enjoining what is right, and forbidding what is wrong”. This is a very powerful ayah with terrible impact on the style of our lives. After addressing us individually on Taqwaa and Unity, the Holy Book now exhorts us to advise and correct each other. This is termed as very crucial for the collective health of the Muslim community and an obligation for every Muslim.

There are several ahaadith on this subject: …………………..(see the main story)

The injunction starts with a general statement يَدعونَ إِلَى الخَيرِ that is “who invite unto all that is good”. This should be the norm for Muslims and the Muslim community, a sort of intrinsic duty at all levels for all times.

This call has two distinct levels. First a general and open for all Muslims by all Muslims. Second, by a group of experts who are trained in Quran and Shari’ah. An ayah of the Quran specifically hints at this:4 ……………… (see the main story)

Unfortunately this command from Allah Ta'aala Subhaanahoo and HIS Messenger has given rise to very different and divergent reactions. Starting at one end…………….. Reason? Ignorance! Unfamiliarity with the rules of this game, which are:

First and foremost, ability and knowledge of the person…………..

Second, the person should restrict himself to his sphere of influence:………….

Third, the recipient should willing and looking forward to listen to this person

Fourth, and the most important, the approach and technique of “enjoining and forbidding” should be guided by this clear and comprehensive ayah of the Quran5

“Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance.”

Fifth, an excellent statement of Imam Shafai’, if kept in mind can rescue all sessions of religious discussion …………….

This Divine advice to “enjoin and forbid” is so important in the wider scheme of Allah Ta’aala Subhanahoo that it is continual in the Quran at several places. The best example is the master piece in brevity, Surah Al Asr:6 ……………….One more example of a compelling ayah on this subject:7 ………………..

This ayah concludes…………..(see the main story)

We now arrive at the last ayah of the group chosen for our discussion. After a comprehensive discussion of Unity, we are still warned وَلا تَكونوا كَالَّذينَ “And do not be like the ones” تَفَرَّقوا وَاختَلَفوا “who separated and disputed” مِن بَعدِ ما جاءَهُمُ البَيِّناتُ “after the clear proofs had come unto them.” According to the Muslim scholarship the reference is to “the followers of the Bible, who became "Jews" and "Christians" in spite of the fact that their beliefs have a common source and are based on the same spiritual truths”. We are admonished not to tread on their path.

I have a feeling that one or a couple of important messages from these ayah have been left out. In the next session, Insha Allah.

........and Allah knows best.

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

TO BE CONTINUED

THE MAIN STORY

We will discuss four consecutive ayahs to get a comprehensive message of the Quran. To many of us, overtly practicing Muslims, Islam seems to be mainly observation of a series of rituals — the five pillars of Islam. We are very enthusiastic for them, and rightly so. Ramadan provides a unique occasion to exhibit this collective and ostentatious piety: getting together in the masjid, azaan, breaking the fast all together with dates and water, congregational maghrib prayers, sumptuous multi course dinner, baa jama’at Ishaa prayers finally followed by Taraweeh to give us the satisfaction of reciting/parroting the text of the whole Quran by the end of the month. We then depart for our homes happy and satisfied and very rightly so. But Islam does not merely expect from us a set of rituals for our salvation. This yes, but more ahead. Our deen is a complete code of life. In addition to observance of these rites and lessons in Eemaaniaat — Faith and Belife — it emphasizes explicitly on Akhlaaqiyaat — ethics and morality. The index ayahs are just one example of the myriad of such ayahs spread all over the Quran.

Initially two important principles for the strength and vigour of the Muslim community are discussed viz. Taqwaa in the first ayah and unity in the second.

Taqwaa was, till recently always translated as “fear of God”. This certainly still holds good but it is now usually rendered as “God Consciousness”. And what does this mean? To be aware of HIS existence all the time directing us to follow HIS commands at every step of the way avoiding the don’ts and observing the do’s. This is fundamental to our Faith. At the base level, it means that we should avoid shirk and kufr in any form. Apparently it means all Muslims are automatically Muttaqi —observing taqwaa. In fact though this is not true because many of us are guilty of shirk inadvertently and indirectly. More on this at some other time. At the next level taqwaa demands a scrupulous adherence to all the divine commands. There is a third level, according to Mufti Mohammed Shafi which he says is “this is a high station destined for prophets, their devoted deputies and men of Allah, for it is not within the grasp of everybody”. This level needs “To stand guard over one's heart against the onslaught of what does not relate to Allah, and to keep it filled with the remembrance of Allah and the desire to seek His pleasure”.

There is another nuance to be considered. The ayah demands another level of interpretation by stating حَقَّ تُقاتِهِ literally meaning “(as is His) right,(that) He (should) be feared” and liberally translated as “with all the consciousness that is due to Him”. At our level I would say that this simply means that we should honestly and solemnly be aware of HIS presence and which HE “inherently deserves”. The companions, Abdullah ibn Mas'id, RabI, Qatadah and Hasan al-Basri have explained it thus: “ ‘A fear which is His due’ means that one obeys, then does not disobey; remembers then does not forget; and is grateful, then does not become ungrateful. (Al-Bahr Al-Muhit). This ayah ends with the statement “and let not yourself die save as Muslims” which “tells us that Taqwaa is, in reality, the whole of Islam since the total obedience to Allah and His Messenger, and the total avoidance of disobedience both to Allah and His Messenger is what Taqwaa is all about; and this is what Islam is” explains Mufti Mohammed Shafi. Incidentally he also clarifies a point which had always bothered me: “Now, about some hadith narrations where it is said that there will be people who may have spent a life-time of good deeds, yet the entire roster of such deeds shall go waste because of something awful they did later. Such fate can befall those people only who did not act with sincerity and steadfastness from the very beginning. And Allah knows best”.

intellectuals are bombarding our young minds with theories of great conspiracies against us. This strategy was first used by Pharaoh against Prophet Moses when his magicians lost. He immediately declared that this was a conspiracy between Prophet Moses and his magicians; that the competition was a staged drama. This conspiracy theory of Pharaoh has really appealed to the Muslim psyche, both ordinary and intellectual, starting right at the beginning of our history. Dr. Israr Ahmed very dogmatically declares that the agitation that resulted in the murder of our third noble Caliph Usman ibn Affan was the result of a conspiracy of a yahoodi. He has also mentioned his name. ( I am sorry I cannot recollect the name). Mufti Mohammed Shafi declares “Unfortunately, conspiracies hatched by the Europeans, for centuries to crush the Muslim unity have succeeded in dividing the ranks of those who claim to be Muslims”. In our times of course this is a universally accepted and deeply entrenched conviction among Muslims: a persecution complex; all “our” problems are because of “them” and there is “nothing” we can or should do about it, period. I am a very small fry but would dare say that our lot will never improve till we own our present miserable status to our deeds and decide to assess and rectify it.

The last segment of this ayah says وَلا تَفَرَّقوا that is highlighting the negative or opposite side of problem under discussion. It declares “and do not become divided”. This does not need any explanation. “Divided we fall” is a universally accepted maxim. However this does not preclude genuine differences based on variations in the understanding and interpretation of the Text and Sunnah which in turn is based on God-given natural ability and intellectual quality; whims, wishes, bias and hostility should not have any place here. The blessed Sahaabaa and the Imams have had such healthy differences; such a difference was labelled a “mercy” for the community.The diversity and disagreement, however should not lead to argument, controversy and confrontation and certainly not to hurling insults, vilification and accusations.

The stricture agains disunity is expressed much more forcefully else where in the Quran³

“VERILY, as for those who have broken the unity of their faith and have become sects - thou hast nothing to do with them; Behold, their case rests with God: and in time He will make them understand what they were doing.”

Please note the strong words our Lord Creator has for HIS Messenger: “thou hast nothing to do with them”. And now think of the very dismal and dreadful relationship we have among ourselves; one pious sect calling the other kafir!

The ayah then continues to refer to the utter internecine warfare that the pre-Islam Arabs were indulging in. It stresses that Islam was able to bring the blessing of a unique brotherhood within them. This ayah ends by emphasizing a recurring principle of the Quran “In this way God makes clear His messages unto you, so that you might find guidance”. Yousuf Ali points to a subtle role of this in the current background “After that, it became the City of the Prophet, Medīna, and unmatched Brotherhood and the pivot of Islam. This poor quarrelsome world (of today) is a larger Yathrib: can we establish the sacred feet on its soil, and make it a new and larger Medīna?”

The next ayah takes us a step higher. Islam primarily targets the individual but but is quick to address many collective issues of the Ummah. Hitherto we have been discussing taqwaa and unity as it applies to each Muslim. The next ayah talks of وَلتَكُن مِنكُم أُمَّةٌ that is, “let there be amongst you a group of people”; a shift from individual to collective. What will this group do? Follow the ayah for the answer: يَدعونَ إِلَى الخَيرِ وَيَأمُرونَ بِالمَعروفِ وَيَنهَونَ عَنِ المُنكَرِ that is “invite to goodness, enjoining what is right, and forbidding what is wrong” This is a very powerful ayah with terrible impact on the style of our lives. After addressing us individually on Taqwaa and Unity, the Holy Book now exhorts us to advise and correct each other. This is termed as very crucial for the collective health of the Muslim community and an obligation for every Muslim.

There are several ahaadith on this subject: The Holy Prophet has said: “By Him in whose hands is my life, you must bid the Fair and forbid the Unfair lest Allah inflicts upon you a severe punishment; you shall then pray to Him (for mercy) but your prayer shall not be answered” narrated in Tirmidhi and Ibn Majah.

In another Hadith Holy Prophet said: “Whoever from among you sees that an evil is being committed then, he should change it with his hands. And if he is unable to do that, then, with his spoken word. And if he is unable to do even that (for fear of life, property etc.) then, with his heart (i.e., abhor it taking it to be evil) and this is the weakest degree of faith”.

“And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them that they might be cautious.”

Unfortunately this command from Allah Ta'aala Subhaanahoo and HIS Messenger has given rise to very different and divergent reactions. Starting at one end, from the violent behaviour of of the Talibaan who will bomb a girls school to “to forbid what is wrong”, to the Tablighi Jama’at who will knock at each and every door whenever it suits them to “enjoin what is right” to the other extreme of “let’s not talk of religion as it only leads to controversy”. Reason? Ignorance! Unfamiliarity with the rules of this game, which are:

First and foremost, ability and knowledge of the person who is trying to “enjoin and forbid” must be acceptable on the issue under discussion. He does not have to be a scholar. We are proud that Islam does not have an ecclesiastical system. However the ayah does call for a “special group” for this purpose to ensure proper knowledge and ability. This does not absolve the individual Muslim from this duty.

Second, the person should restrict himself to his sphere of influence: a father to his children, a teacher to his pupils, a leader to his audience etc. etc.

Third, the recipient should willing and looking forward to listen to this person

Fourth, and the most important, the approach and technique of “enjoining and forbidding” should be guided by this clear and comprehensive ayah of the Quran⁵

“Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance.”

Fifth, an excellent statement of Imam Shafai’, if kept in mind can rescue all sessions of religious discussion of “enjoining and forbidding” from dogmatism and confrontation: “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.”

Finally and most importantly, the issues for “enjoining and forbidding” should be “maa’ruf” which means “recognised”. That is, it should appeal to the conventional wisdom of the whole Ummah. Similarly “munkar” means “non-recognised” that is behaviour which is not recognised by the whole community. I think I will need a scholarly opinion here to gain your confidence. The renowned scholar Mufti Mohammed Shafi puts it very succinctly in his celebrated exegesis Ma’aariful Quran. Mind you he is a perfect example of conservative traditional aalim; so no room for so called “modernism” here. The Mufti explains thus: “Keeping this in view, another point is worth-consideration. The Quran could have used the word “wajib”(what is obligating) instead of “ma'ruf", and the word “ma'aasi" (sins) instead of “munkar”, but it did not do so. The selection of the words “ma’roof” and “munkar” may be indicative of the principle that the subject of bidding the Fair and forbidding the Unfair must be am act which is recognized by the entire Muslim Ummah as 'fair' or 'unfair' without any difference of interpretation. As for the rules deduced through ijtihaad, which have always been open for the different interpretations offered by the capable Muslim jurists, they should not be made an issue during the process of "bidding the fair and forbidding the unfair”. It is a pity that such a wise Quranic principle is being generally neglected in the Muslim community, and the Muslims are made to fight each other on the secondary issues which can admit different interpretations. People tend to consider such efforts as some feat of piety while the evils which are held by the entire ummah unanimously as sins and are being committed in the community receive much less attention and often go unchecked”. The editor of his tafseer adds “It means that if a recognized school of Islamic jurisprudence, such as Hanafi school adopting a particular interpretation of Islamic law, has held an act as 'fair', the holders of an opposite view like Sh'afi'ites should not blame or reproach the former for their action, and vice versa.”

“I swear by the time, Indeed, mankind is in loss, Except those who believe and do good, and enjoin (or exhort or counsel) on each other truth, and enjoin on each other patience”.

One more example of a compelling ayah on this subject:⁷

“YOU ARE indeed the best community that has ever been brought forth for [the good of] mankind: you enjoin the doing of what is right and forbid the doing of what is wrong, and you believe in God………”

This ayah concludes by acclaiming this special group as وَأُولٰئِكَ هُمُ المُفلِحونَ that is “Such are they who are successful.” According to the hadith literature this special group refers to the respected Sahaabaa of our Holy Prophet.

I have a feeling that one or a couple of important messages from these ayah have been left out. In the next session, Insha Allah.

........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 6/159

إِنَّ الَّذينَ فَرَّقوا دينَهُم وَكانوا شِيَعًا لَستَ مِنهُم في شَيءٍ ۚ إِنَّما أَمرُهُم إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِما كانوا يَفعَلونَ

(4) Surah 9/122

وَما كانَ المُؤمِنونَ لِيَنفِروا كافَّةً ۚ فَلَولا نَفَرَ مِن كُلِّ فِرقَةٍ مِنهُم طائِفَةٌ لِيَتَفَقَّهوا فِي الدّينِ وَلِيُنذِروا قَومَهُم إِذا رَجَعوا إِلَيهِم لَعَلَّهُم يَحذَرونَ

(5) Surah 16/125

ادعُ إِلىٰ سَبيلِ رَبِّكَ بِالحِكمَةِ وَالمَوعِظَةِ الحَسَنَةِ ۖ وَجادِلهُم بِالَّتي هِيَ أَحسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعلَمُ بِمَن ضَلَّ عَن سَبيلِهِ ۖ وَهُوَ أَعلَمُ بِالمُهتَدينَ

(6) Surah 103/1 to 3

وَالعَصرِ ; إِنَّ الإِنسانَ لَفي خُسرٍ ; إِلَّا الَّذينَ آمَنوا وَعَمِلُوا الصّالِحاتِ وَتَواصَوا بِالحَقِّ وَتَواصَوا بِالصَّبرِ

(7) Surah 3/110 (part of the ayah)

كُنتُم خَيرَ أُمَّةٍ أُخرِجَت لِلنّاسِ تَأمُرونَ بِالمَعروفِ وَتَنهَونَ عَنِ المُنكَرِ وَتُؤمِنونَ بِاللَّهِ ۗ

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A Clarion Call of the Holy Quran to Muslims and Mankind: “Invite to goodness, Enjoining what is right, and Forbidding what is wrong”