November 18, 2015
Read ONLY, IF AND WHEN you have time and mood for:
“An Ayah of the Quran for 30 Days” -- November 2015
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 Three + Pages
Footnotes: For the Perfectionist One 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 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 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-ḤUJURĀT 49, Ayah 12
يا أَيُّهَا الَّذينَ آمَنُوا اجتَنِبوا كَثيرًا مِنَ الظَّنِّ إِنَّ بَعضَ الظَّنِّ إِثمٌ ۖ وَلا تَجَسَّسوا وَلا يَغتَب بَعضُكُم بَعضًا ۚ أَيُحِبُّ أَحَدُكُم أَن يَأكُلَ لَحمَ أَخيهِ مَيتًا فَكَرِهتُموهُ ۚ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ تَوّابٌ رَحيمٌ
“O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah ; indeed, Allah is Accepting of repentance and Merciful.”
ABSTRACT
The ayah under discussion follows the ayah we discussed last month and continues the same theme:
Proclaiming Divine directives — the ahkaamaat — to help us to live our religion (as against just talk about it) on the ground. Allah Ta’aala Subhaanahoo decrees on three moral frailties conjecture, spying and backbiting in this ayah:
“O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah ; indeed, Allah is Accepting of repentance and Merciful.”
The article elaborates on these three vices and brings out their actual meaning and the implications in our daily life. What to avoid and how to do it? Several ahaadith are quoted to bring out the clarifications and elucidation of our Beloved Prophet on these three evil practices. His definition of these terms is highlighted.
Before concluding, the ayah as usual warns of the only sanction behind all the ahkaamaat (directives) of our Deity viz. “wat takul lah” usually translated as “ and fear Allah”. This is the literal meaning of the Arabic words but does not seem to fully encompass the Quranic concept and image of our Lord Creator. I prefer some of the other translations offered: “And be pious to Allah” (Dr. Ghali), “And keep your duty to Allah” (Pickthall) and “be careful of (your duty to) Allah” (Shakir). God consciousness seems to be the best rendering of the Arabic word taqwaa. If one is alive to and aware of HIS PRESENCE, all the ahkaamaat of the Quran get the first and foremost priority at every breadth one takes. However forget this FUNDAMENTAL REALITY and they — the ahkaamaat - are reduced to mere recorded words in the Quran.
The ayah concludes with the oft-repeated reassurance through out the Holy Text to the sin-prone humanity that Allah Ta’aala Subhanahoo quickly Accepts Repentance and is Ever-Merciful. This indeed is the main hope for our salvation at the Final Reckoning.
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
This ayah follows the ayah we discussed last month and continues the same theme: Proclaiming Divine directives — the ahkaamaat — to help us to live our religion (as against just talk about it) on the ground. It is discussing three different actions and attitudes which all of us encounter through out our life.
To start with we are asked to “ijtaneboo” i.e. avoid to0 much of “zan” because some “zan” is sinful. Watch the gradations. We are asked to avoid excess of “zan” because some of “zan” is sinful. It has not been made outright unlawful; there is a conditional restriction. Allow me to quote Maulana Maudoodi to explain the rationale for this differentiation “conjecture by itself is not anything forbidden; rather in some cases and situations it is commendable, in some situations inevitable, in some permissible up to a certain extent and un-permissible beyond it, and in some cases absolutely unlawful.” ……..(see the main story)
Let us first define the meaning of the Arabic word “zan”.
In the lexicon “zan” means assumption. Various mufassirs have rendered it as “much surmise; negative assumption; most guesswork”. During explanation, Maudoodi calls it conjecture. In short, any opinion, judgement or reasoning based on incomplete or inconclusive evidence can be called “zan”.
As we have noted that “zan” is not proscribed generally but only when in excess and only “some” of it is characterized as sinful indicating that there are different types of them. Let us discuss some of them. ……..
There are several well-authenticated sayings of our Holy Prophet on this subject:
"Beware of all guesswork [about one another], for, behold, all [such] guesswork is most deceptive; and do not spy upon one another, and do not try to bare [other people's] failings" (Muwatta) ……………
“Do not spy” is the next decree; as important as it is common causing painful and distressing social problems. It appears almost as part of human nature to prod on others: relatives, friends, neighbours, peers etc. What are they doing, why are they doing, what is their income, where all the wealth comes from, how are their matrimonial relations, how can they afford a new car so often etc etc. Any defect or weakness in an individual becomes a hot topic to gossip about though this should not be our concern. Interest in “others” is usually one of the main topics at social gatherings. “This also includes reading other people's private letters, listening secretly to private conversation, peeping into the neighbor's house, and trying to get information in different ways about the domestic life or private affairs of others” adds Maulana Maudoodi. Allah Ta’aala Subhanahoo clearly forbids all such talks whatever the reason or purpose behind it.
Our Holy Prophet has elaborated on this principle on many occasions:
"O people, who have professed belief verbally, but faith has not yet entered your hearts: Do not pry into the affairs of the Muslims, for he who will pry into the affairs of the Muslims, Allah will pry into his affairs, and he whom AIlah follows inquisitively, is disgraced by Him in his own house. " (Abu Da'ud). ………
Our Shari’ah does not allow even an Islamic Government to spy the personal activities of individuals to dig out their sins and errors and then go ahead to punish them. The government comes into action only when there are any public consequences. The moral duty of the government to enforce the Shari’ah does not give it a right to private spying according to Islamic scholarship. This is well illustrated by the behaviour of the second Caliph Sayyidna Umar: …… (see the main story)
This principle is supported by a saying of our Holy Prophet: “When the ruler starts searching for the causes of suspicions among the people he corrupts them" (Abu Da'ud).
Finally, in the ayah Muslims are forbidden to backbite i.e. speak evil of a person at his back; some thing that will hurt him if he comes to know about. It is backbiting if the person does have the negative quality referred to. If he does not have it then the crime is worst; it is a calumny and vilification.
Praising somebody in his absence is allowed and even encouraged. A verse in the Quran emphasizes to us to have good thoughts about the believers:3
“Why do not the believing men and women, whenever such [a rumour] is heard, think the best of one another and say, "This is an obvious falsehood”? Mohammed Asad
But a note of caution is valid and required hear. Without labelling everybody as a thief, we have to be careful and pragmatic before trusting and entrusting others; we need to know about them and have to enquire about them.
Our holy Prophet himself has defined ghibat for us on several occasions: …………….
It should be noticed however that backbiting will remain a sin even if the person talked about is not aware of it. Talking evil of a person after death is also backbiting; I personally think it is a worst form of it.
The weight and gravity of this evil habit is emphasised when the Quran equates it to eating the flesh of your dead brother. Nothing can be more dreadful and disgusting. Is it an exaggeration to say that, despite such forceful prohibition in our Text this practice is fairly common if not very common among us Muslims?
Is backbiting, a horrible act like eating a dead brother’s flesh ever permissible. Indeed it is. After all, ours is a natural religion. All of us have felt the need to talk about somebody in his/her absence. I have been warned by my wife, at times “hey, this is ghibat”. I am sure some of you also must have had this experience. A rule laid down by our Jurists and Ulema defines the limits of this option:
“Ghibat (backbiting) is permissible only in case it is needed for a real and genuine (genuine from the Shari'ah point of view) necessity and the necessity may not be satisfied without having resort to it”. Based on this principle, our scholars have listed the circumstances in which ghibat is permissible: ……….
On realisation, a backbiter should ask for forgiveness from his Creator and vow to HIM never to do it again. He should also refute his false allegations. If the object of his accusation has learnt about it then his pardon is absolutely essential. However if the victim is unaware of it, he is better left alone.
Before concluding, the ayah as usual warns of the only sanction behind all the ahkaamaat (directives) of our Deity viz. “wat takul lah” usually translated as “ and fear Allah”. This is the literal meaning of the Arabic words but does not seem to fully encompass the Quranic concept and image of our Lord Creator. I prefer some of the other translations offered: “And be pious to Allah” (Dr. Ghali), “And keep your duty to Allah” (Pickthall) and “be careful of (your duty to) Allah” (Shakir). God consciousness seems to be the best rendering of the Arabic word taqwaa. If one is alive to and aware of HIS PRESENCE, all the ahkaamaat of the Quran get the first and foremost priority at every breadth one takes. However forget this FUNDAMENTAL REALITY and they — the ahkaamaat - are reduced to mere recorded words in the Quran.
The ayah concludes with the oft-repeated reassurance through out the Holy Text to the sin-prone humanity that Allah Ta’aala Subhanahoo quickly Accepts Repentance and is Ever-Merciful. This indeed is the main hope for our salvation at the Final Reckoning.
........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
This ayah follows the ayah we discussed last month and continues the same theme: Proclaiming Divine directives — the ahkaamaat — to help us to live our religion (as against just talk about it) on the ground. It is discussing three different actions and attitudes which all of us encounter through out our life.
To start with we are asked to “ijtaneboo” i.e. avoid to0 much of “zan” because some “zan” is sinful. Watch the gradations. We are asked to avoid excess of “zan” because some of “zan” is sinful. It has not been made outright unlawful; there is a conditional restriction. Allow me to quote Maulana Maudoodi to explain the rationale for this differentiation “conjecture by itself is not anything forbidden; rather in some cases and situations it is commendable, in some situations inevitable, in some permissible up to a certain
extent and un-permissible beyond it, and in some cases absolutely unlawful.” Imam Abii Bakr Jassas in Ahkaam-ul-Qur’an divides “zan” into four categories:
[I] prohibited
[2] imperative
[3] recommended and desirable
[4] permissible.
Let us first define the meaning of the Arabic word “zan”.
In the lexicon “zan” means assumption. Various mufassirs have rendered it as “much surmise; negative assumption; most guesswork”. During explanation, Maudoodi calls it conjecture. In short, any opinion, judgement or reasoning based on incomplete or inconclusive evidence can be called “zan”.
As we have noted that “zan” is not proscribed generally but only when in excess and only “some” of it is characterized as sinful indicating that there are different types of them. Let us discuss some of them. Forming a good opinion of somebody even on inadequate evidence is fair, even encouraged.
In certain situations opinions have to be formed on the best evidence available — no absolute and clear-cut proof — and this is permissible. This is termed as “Az-zan-ul-ghalib” in Islamic jurisprudence and is the prevailing practice in the law-courts.
If there is some evidence to question the character and dealings of an individual, it will be sinful to blame him as such. But it will be desirable to take any precautionary measures if required on the basis of that suspicion. As Mufti Mohammed Shafi puts it “…..However, if there is an apprehension that some member of the Muslim community may be harmed by some mischief-makers, it is permitted for others to spy to protect the innocent and peaceful people, and search furtively for the intentions and conspiracies of such people who are a danger to the society.
Criticizing a person on inadequate grounds is not acceptable.
Maligning or sanctioning somebody on inadequate evidence is sinful.
It is equally sinful if an individual is suspected when the evidence is equal between his favour and against him.
There are several well-authenticated sayings of our Holy Prophet on this subject:
"Beware of all guesswork [about one another], for, behold, all [such] guesswork is most deceptive; and do not spy upon one another, and do not try to bare [other people's] failings" (Muwatta)
"Do not hurt those who have surrendered themselves to God (al-muslimin), and do not impute evil to them, and do not try to uncover their nakedness [i.e., their faults]: for, behold, if anyone tries to uncover his brother's nakedness, God will uncover his own nakedness [on the Day of Judgment]" (Tirimidhi)
"Never does a believer draw a veil over the nakedness of another believer without God's drawing a veil over his own nakedness on Resurrection Day" (Bukhari).
“Do not spy” is the next decree; as important as it is common causing painful and distressing social problems. It appears almost as part of human nature to prod on others: relatives, friends, neighbours, peers etc. What are they doing, why are they doing, what is their income, where all the wealth comes from, how are their matrimonial relations, how can they afford a new car so often etc etc. Any defect or weakness in an individual becomes a hot topic to gossip about though this should not be our concern. Interest in “others” is usually one of the main topics at social gatherings. “This also includes reading other people's private letters, listening secretly to private conversation, peeping into the neighbor's house, and trying to get information in different ways about the domestic life or private affairs of others” adds Maulana Maudoodi. Allah Ta’aala Subhanahoo clearly forbids all such talks whatever the reason or purpose behind it.
Our Holy Prophet has elaborated on this principle on many occasions:
"O people, who have professed belief verbally, but faith has not yet entered your hearts: Do not pry into the affairs of the Muslims, for he who will pry into the affairs of the Muslims, Allah will pry into his affairs, and he whom AIlah follows inquisitively, is disgraced by Him in his own house. " (Abu Da'ud).
Hadrat Mu'awiyah says that he himself heard the Holy Prophet say; `If you start prying into the secret affairs of the people, you will corrupt them, or at least drive them very near corruption. " (Abu Da'ud).
In another Hadith he said: "When you happen to form an evil opinion about somebody, do not pry about it. " (AI-Jassas, Ahkaam al-Qur'an).
According to still another Hadith, the Holy Prophet said: "The one who saw a secret affair of somebody and then concealed it, is as though he saved a girl who had been buried alive." (AI-Jassas).
Our Shari’ah does not allow even an Islamic Government to spy the personal activities of individuals to dig out their sins and errors and then go ahead to punish them. The government comes into action only when there are any public consequences. The moral duty of the government to enforce the Shari’ah does not give it a right to private spying according to Islamic scholarship. This is well illustrated by the behaviour of the second Caliph Sayyidna Umar:
Once at night he heard the voice of a person who was singing in his house. He became curious and climbed the wall. There he saw wine as well as a woman present. He shouted at the man, saying: "O enemy of God, do you think you will disobey Allah, and Allah will not expose your secret?" The man replied: °Do not make haste, O Commander of the Faithful: if I have committed one sin, you have committed three sins: Allah has forbidden spying, and you have spied; AIlah has commanded that one should enter the houses by the doors, and you have entered it by climbing over the wall; Allah has commanded that one should avoid entering the other people's houses without permission, and you have entered my house without my permission. " Hearing this reply Sayyidna Umar confessed his error, and did not take any action against the man, but made him to promise that he would follow the right way in future. (Abi Bakr Muhammad bin Ja`far al-Khara'iti, Makarim al-Akhlaq).
This principle is supported by a saying of our Holy Prophet: “When the ruler starts searching for the causes of suspicions among the people he corrupts them" (Abu Da'ud).
Finally, in the ayah Muslims are forbidden to backbite i.e. speak evil of a person at his back; some thing that will hurt him if he comes to know about. It is backbiting if the person does have the negative quality referred to. If he does not have it then the crime is worst; it is a calumny and vilification.
Praising somebody in his absence is allowed and even encouraged. A verse in the Quran emphasizes to us to have good thoughts about the believers:3
“Why do not the believing men and women, whenever such [a rumour] is heard, think the best of one another and say, "This is an obvious falsehood”? Mohammed Asad
But a note of caution is valid and required hear. Without labelling everybody as a thief, we have to be careful and pragmatic before trusting and entrusting others; we need to know about them and have to enquire about them.
Our holy Prophet himself has defined ghibat for us on several occasions:
“It is talking of your brother in a way irksome to him." It was asked: “What, if the defect being talked of is present in my brother?" The Holy Prophet replied: "If it is present in him, it would be ghibat; if it is not there, it would be slandering him. "
"A person asked the Holy Prophet: What is ghibat? The Holy Prophet replied: It is talking of your brother in a way irksome to him. He asked: Even if it is true, O Messenger of Allah? He replied: If what you said was false, it would then be a calumny." Mu'watta, on the authority of Hadrat Muttalib bin Abdullah
It should be noticed however that backbiting will remain a sin even if the person talked about is not aware of it. Talking evil of a person after death is also backbiting; I personally think it is a worst form of it.
The weight and gravity of this evil habit is emphasised when the Quran equates it to eating the flesh of your dead brother. Nothing can be more dreadful and disgusting. Is it an exaggeration to say that, despite such forceful prohibition in our Text this practice is fairly common if not very common among us Muslims?
Is backbiting, a horrible act like eating a dead brother’s flesh ever permissible. Indeed it is. After all, ours is a natural religion. All of us have felt the need to talk about somebody in his/her absence. I have been warned by my wife, at times “hey, this is ghibat”. I am sure some of you also must have had this experience. A rule laid down by our Jurists and Ulema defines the limits of this option:
“Ghibat (backbiting) is permissible only in case it is needed for a real and genuine (genuine from the Shari'ah point of view) necessity and the necessity may not be satisfied without having resort to it”. Based on this principle, our scholars have listed the circumstances in which ghibat is permissible:
(1) Complaining by an oppressed person against the oppressor before every such person who he thinks can do something to save him from the injustice.
(2) To make mention of the evils of a person (or persons) with the intention of reform before those who can do expected to help remove the evils.
(3) To state the facts of a case before a legal expert for the purpose of seeking a religious or legal ruling regarding an unlawful act committed by a person.
(4) To warn the people of the mischiefs of a person (or persons) so that they may ward off the evil, e g. it is not only permissible but obligatory to mention the weaknesses of the reporters, witnesses and writers, for without it, it is not possible to safeguard the Shari ah against the propagation of false reports, the courts against injustices and the common people or the students against errors and misunderstandings. Or, for instance, if a person wants to have the relationship of marriage with somebody, or wishes to rent a house in the neighborhood of somebody, or wants to give something into the custody of somebody, and consults another person, it is obligatory for him to apprise him of aII aspects so that he is not deceived because of ignorance.
(5) To raise voice against and criticise the evils of the people who may be spreading sin and immorality and error, or corrupting the people's faith and persecuting them.
(6) To use nicknames for the people who may have become well known by those names, but this should be done for the purpose of their recognition and not with a view to condemn them.
On realisation, a backbiter should ask for forgiveness from his Creator and vow to HIM never to do it again. He should also refute his false allegations. If the object of his accusation has learnt about it then his pardon is absolutely essential. However if the victim is unaware of it, he is better left alone.
Before concluding, the ayah as usual warns of the only sanction behind all the ahkaamaat (directives) of our Deity viz. “wat takul lah” usually translated as “ and fear Allah”. This is the literal meaning of the Arabic words but does not seem to fully encompass the Quranic concept and image of our Lord Creator. I prefer some of the other translations offered: “And be pious to Allah” (Dr. Ghali), “And keep your duty to Allah” (Pickthall) and “be careful of (your duty to) Allah” (Shakir). God consciousness seems to be the best rendering of the Arabic word taqwaa. If one is alive to and aware of HIS PRESENCE, all the ahkaamaat of the Quran get the first and foremost priority at every breadth one takes. However forget this FUNDAMENTAL REALITY and they — the ahkaamaat - are reduced to mere recorded words in the Quran.
The ayah concludes with the oft-repeated reassurance through out the Holy Text to the sin-prone humanity that Allah Ta’aala Subhanahoo quickly Accepts Repentance and is Ever-Merciful. This indeed is the main hope for our salvation at the Final Reckoning.
........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 24/12
لَولا إِذ سَمِعتُموهُ ظَنَّ المُؤمِنونَ وَالمُؤمِناتُ بِأَنفُسِهِم خَيرًا وَقالوا هٰذا إِفكٌ مُبينٌ
