The PPK Muslims (Proud, Practicing, Knowledgable)

Fate of Aspirers of the Mundane and the Hereafter in Islam as per the Quran

Fate of Aspirers of the Earthly as against the Heavenly
in Islam as per the Quran and Shari'ah

ABSTRACT

The Holy Quran is a very wide and equally deep ocean of wisdom and enlightenment. There is something in it for all levels of knowledge and scholarship. There are more than one ways to approach it. There are different kinds of gems to look for. As a PPK Muslims our first and foremost duty is to learn to live by our religion in our homes and offices, our schools, colleges and universities, in the bazaar, parties and festivities and also in our religious and political debates and discussions.

The ayah under discussion:

“But as for those who care for the [good of the] life to come, and strive for it as it ought to be striven for, and are [true] believers - they are the ones whose striving finds favour [with God]!”

The ayahs following and preceding^3-4the index ayah are also included to get the full meaning:

“All [of them] - these as well as those - do We freely endow with some of thy Sustainer's gifts, since thy Sustainer's giving is never confined [to one kind of man]”.

“Unto him who cares for [no more than the enjoyment of] this fleeting life We readily grant thereof as much as We please, [giving] to whomever it is Our will [to give]; but in the end We consign him to [the suffering of] hell;1 which he will have to endure disgraced and disowned!”.

The index ayah is referring to those who long and wish for the Hereafter. It is stressed that merely desiring it is not going to be fruitful. There are two prerequisites to “earn” happiness in the hereafter:

1) “Wa sa’aa lahaa sa’yohaa” i.e strive for it as it ought to be striven for.

2) The second condition which Bari Ta’aala has added is that the aspirer for the Hereafter should be a believer. Yousuf Ali summarises eloquently the message of this ayah “A mere wish for moral and spiritual good is not enough. It must be backed up by hard endeavour and supported by a lively Faith”.

The ayah following the index ayah declares one of the universal Divine principles. Allah Ta'aala Subhaanahoo declares here that he extends his reward and generosity to both the groups as he pleases

—those lost in this world and those who are aspiring for the Hereafter; the just and the unjust; the deserving and the undeserving.

And finally the preceding ayah. Allah Ta'aala Subhaanahoo is addressing those who wish for the “aa’jilaa” i.e. this world. Our Parwardigaar declares that even to those desirous of this world only, HE will reward them for their efforts. This explains why one can see prosperity and abundance among the obvious sinners and even the wicked. But Allah Ta'aala Subhaanahoo predicts for them dire consequences in the Hereafter. They will be disgraced and rejected, left burning in Hellfire.

August 24, 2016

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

“An Ayah of the Quran for 30 Days” -- August 2016

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: None NA Pages

The Main Story: Recommended Two 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.

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 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 Isra No. 17, Ayah 19

وَمَن أَرادَ الآخِرَةَ وَسَعىٰ لَها سَعيَها وَهُوَ مُؤمِنٌ فَأُولٰئِكَ كانَ سَعيُهُم مَشكورًا

But as for those who care for the [good of the] life to come, and strive for it as it ought to be striven for, and are [true] believers - they are the ones whose striving finds favour [with God]!

A SHORT VERSION

None

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

The Holy Quran, as all of us are sure about is a very wide and equally deep ocean. There is something in it for all levels of knowledge and scholarship. There are more than one way to approach it. There are different kinds of gems to look for. It also reflects the growth of the fledgling and nascent Ummah from the abyss of Kufr to the highly successful and respectable first batch of Ummat-e-Muslimah. Accordingly the tone, language and message of the Holy Text keeps on changing to reflect this growth. Hence the Makki surahs have an entirely different taste and fragrance that those of Madni Surahs. As a PPK Muslims our first and foremost duty is to learn to live by our religion in our homes, and offices, our schools and colleges and universities, in the bazaar, parties and festivities and also in our religious and political debates and discussions. The ayahs 19 to 35 of Surah Al Isra (no. 17) provide us ample guidance just to do all this. I intend to discuss them in our future sessions. The index ayah is the first of these.

The ayah can be labelled as the Unit of the Quran and is very frequently quoted as such. It conveys a strong message by itself. However it is not always so. Frequently other ayahs following or preceding have to be added to bring out the full meaning. The index ayah is a good example. The next ayah can actually be considered a part of it as far as the contents are concerned:³

“All [of them] - these as well as those - do We freely endow with some of thy Sustainer's gifts, since thy Sustainer's giving is never confined [to one kind of man]”.

To make sense of this ayah, we need to include the ayah preceding the index ayah in our discussions⁴:

Now the sense is complete. We need the preceding and the following ayah of the index ayah to understand the theme. The three ayahs together convey the purport of the Quran. This is a good example of the intricacies of correctly understanding our Holy Text. A single ayah, a group of consecutive ayahs, a group of ayah spread in different surahs, the cause for the revelation (shane nuzool), the context and back ground of the ayah etc. may all be needed to appreciate the Devine message. Let me hasten to add that more often than not a single ayah conveys not one but multiple ideas and commands.

The ayah is referring to those who long and wish for the Hereafter. It is stressed that merely desiring it is not going to be fruitful. There are two prerequisites to “earn” happiness in the hereafter:

1) “Wa sa’aa lahaa sa’yohaa” i.e strive for it as it ought to be striven for.

Strive we have to; this is just common sense. But note what our Creator has conditioned our effort with. Our efforts have to measure up to “saa’yahaa”. Literally this word means “the effort”. As part of this ayah its meaning has been stated by various scholars as “as it ought to be striven for” or “with the necessary effort due for it” or “with all due striving” or “as he ought to strive” or “exerts the effort due to it” or “with the effort necessary” or “as he should (endeavor)”. In short our struggle for the Hereafter should match the status and significance of our target. We should try to observe all the commandments of Allah Ta'aala Subhaanahoo. Mufti Mohammed Shafi elaborates thus: “In this verse by adding the word: sa’yohaa (as due), it has been made explicit that every deed and every effort is not necessarily beneficial or acceptable with Allah. Instead, the only deed or effort credible is that which is appropriate to the essential objective (of the Hereafter). And whether or not it is appropriate can only be found out from the statement of Allah and His Messenger . Therefore, even well meaning efforts made by insisting on bland personal opinion and self-invented ways - which includes common customs of Bid'ah (innovations in established religion) - no matter how good and beneficial they may appear at their face, but are not appropriate to the effort made for the Hereafter. Consequently, they are neither acceptable with Allah nor are they of any use in the Hereafter”. For further elaboration let me quote Tafsir Ruh al-Maani which says, while explaining this term: “……the 'effort' should be in accordance with 'sunnah.' Along with it this effort or deed should also have uprightness and firmness. In other words, this deed should be beneficial in accordance with the Sunnah as well as it should be upright and constant. Doing it haphazardly or doing it in a cycle of doing and not doing is not good. It never yields the maximum benefit”.

2) The second condition which Bari Ta’aala has added is that the aspirer for the Hereafter should be a believer. What does this mean? A person who is seeking the Hereafter is taken for granted that he must have faith in his Lord Creator. True, but this has to be reinforced, declaring faith in eternal and all powerful being and complete subservience to HIS commands. Additionally, the faith should be free of any tinge of Shirk, as pointed out by Amin Ahsan Islahi in his tafseer. “Since caring and striving for the good of the hereafter presupposes belief in God and in man's responsibility before Him, it is obvious that the term "believer" relates, in this context, to a cognition of God's absolute oneness and uniqueness as well as to a willing acceptance of the guidance offered to man through prophetic revelation” elaborates Dr. Mohammed Asad.

Yousuf Ali summarises eloquently the message of this ayah “A mere wish for moral and spiritual good is not enough. It must be backed up by hard endeavour and supported by a lively Faith”. If these two conditions are fulfilled Allah Ta'aala Subhaanahoo promises at the end of ayah that these efforts will be duly appreciated by HIM.

The ayah following the index ayah declares one of the universal Divine principles. But to understand this ayah one has to refer to the ayah preceding the index ayah (which we will discuss next) wherein folks longing only for the mundane are discussed. Allah Ta'aala Subhaanahoo declares here that he extends his reward and generosity to both the groups —those lost in this world and those who are aspiring for the Hereafter; the just and the unjust; the deserving and the undeserving — as he pleases. Those heedless of the akhirah will not be punished for it in this world; they will get due return here for their labour.

It is to be regarded as a gift (at’aa) from him totally at HIS discretion. No one group has a say in what they or the other group gets.

And finally the preceding ayah. Allah Ta'aala Subhaanahoo is addressing those who wish for the “aa’jilaa”. Lexically it means “immediate”. Its antonym is “Akhiraa" (Hereafter). In the context of this ayah it is variously translated as “quick-passing”, “transitory”, “the immediate” and “the hasty world”. By consensus, the word refers to this world and for obvious reasons. Our Parwardigaar declares that even to those desirous of this world only, HE will reward them for their efforts; but HE will give what ever HE wants and to whomever HE desires. Amin Ahsan Islahi and Javed Ahmed Ghamdi highlight this in their respective exegesis as a part of Sunnat-e-Ilahi. The aspirants of this world will be rewarded but only what Allah wants and for whom he wants. The aspirants themselves will have no say in who and how much is rewarded. This explains why one can see prosperity and abundance among the obvious sinners and even the wicked. But Allah Ta'aala Subhaanahoo predicts for them dire consequences in the Hereafter. They will be disgraced and rejected, left burning in Hellfire.

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

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

Dr. Khalid Mitha

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 17/20

كُلًّا نُمِدُّ هٰؤُلاءِ وَهٰؤُلاءِ مِن عَطاءِ رَبِّكَ ۚ وَما كانَ عَطاءُ رَبِّكَ مَحظورًا

(4) Surah 17/18

مَن كانَ يُريدُ العاجِلَةَ عَجَّلنا لَهُ فيها ما نَشاءُ لِمَن نُريدُ ثُمَّ جَعَلنا لَهُ جَهَنَّمَ يَصلاها مَذمومًا مَدحورًا

Generation Relay and not Generation Gap is the message of the Quran and Shari’ah for Muslims

Generation Relay and not Generation Gap

This is the message of the Quran and Shari’ah for Muslims

Some time back one of my nephews (by intense family association) posted on Facebook a totally nude woman lying on her back and frontally facing the viewer. It was disgusting. I protested to him on FB. He responded that he looked at it “as a work of art”. Pardon my ignorance but I do not recognise the artist he named. After some discussion I told him that I will block him from my timeline if he continues with such activities. Out of respect for me and I am grateful to him for that he agreed not to post any more such works of art.

In the meantime others had joined the discussion. The main argument was that it is the generation gap that precludes me from appreciating such works of art. One of the ladies reminded me that there is a genre called Fine Arts! I argued that our Holy Text mandates clear and strict rules for the parents and children for the parent/children interaction and relationship. This leaves no room for a gap between the generations but ensures a relay.

Recently I had a very delightful and gratifying experience of this relationship with one of my grand children. It is mainly a personal matter but may have a message for other children in the community. I am therefore sharing with you all, copies of the hand written note that we received and our reply. Pardon me a little (just a teeny-weeny bit) pride as I am doing it.

(Note: I had enclosed here a scan copy of my grandchild's note to us. The blog had accepted it. However, entering the blog through a link sent to you does not show the contents. Hence I am typing the note.)

Dua Wish List
for Nanijan
& Nanajan
(A crescent and star drawn)

Please Pray For My.....
--Health
--Grades - Summer Classes and Fall
--Success in new jobs I am starting this Summer
--Future: good husband and family
--Ability to focus, dedicate my energy to all the right things
--That I always wax in the way of Islam and for the sake of Allah
--Peace and safety in my new apartment in Madison
--Good friends (Muslim friends) to keep me company
--All reunited together in Jannah

My Lovely GC No. ONE

As-Salam-o-Alaikum wa Rehmatullah wa Barkatahoo. Your note was very unusual from an American born teenager and therefore very welcome, fascinating and captivating. It also reflects on the intense religious atmosphere in your home created by your wonderful parents. But you and your personality get the lion share of the credit. May Allah Ta’aala Subhaanahoo further shore up your Faith and Eemaan as you grow up to be a charming and wonderful lady.

Your list of desirable topics in life is very impressive. Our sincere prayers that God Almighty may bless you with all these and many and many more, Ameen. Allow me to add a couple.

Our Lord and Creator has made Respect and Regard for Parents Absolute and Complete reflected in your tone, tenor and attitude. No, I am not talking of obedience; this is also very important but conditional to the growth of parent/child relationship. As you develop, you will gain the right to differ from them but without hurting them in the least. This should be very easy for you as you are endowed with a “Super" Abu and a Loving and Angelic Mama. In this regard, I would like to mention my observation. All along, I have noticed that all my grand children, all of them immediately retort back even a slight harshness in the tone of their parents. This, I believe is the norm in this country. Hence I have not seen my children i.e. your parents making any attempt to correct this. I differ. I would like to insist on our values in this respect as the Holy Book is very clear on this. Not to say even “oof”. Let this be your first step of your present initiative. Try and keep your tone and tenor down with your Mama and Abu even when they are slightly abrupt. If you raise your voice without their being abrupt then it is obviously a minor sin in the eyes of Bari Ta’aala. Try and teach this to your siblings and cousins also.

I would like to add “girl friends” to your wish of “good friends (Muslim Friends). The opposite gender can be your peers, colleagues and associates but not your friends. All relationship with the opposite gender should be public, for a purpose and for the duration of the purpose. Looking at the state of sex morality in American Society, this requisite cannot be over emphasised. By the way, you could do with some good non-Muslim friends also.

With kind regards

Ever Loving

Nani and Nanajaan

Generation Relay and not Generation Gap is the message of the Quran and Shari’ah for Muslims

Generation Relay and not Generation Gap

This is the message of the Quran and Shari’ah for Muslims

My Lovely GC No. ONE

Your list of desirable topics in life is very impressive. Our sincere prayers that God Almighty may bless you with all these and many and many more, Ameen. Allow me to add a couple.

With kind regards

Ever Loving

Nani and Nanajaan

One Ayah of Quran, Multiple Commandments: Shari’ah v/s Minhaaja; Interactive Evaluation of Muslims, Essence of Ibadah; Virtues v/s Trivialities

One Ayah of Quran with Multiple Commandments:
Shari’ah v/s Minhaaja; Interactive Evaluation of Muslims;
Essence of Ibadah; Virtues v/s Trivialities

ABSTRACT

“To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what God hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If God had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to God. it is He that will show you the truth of the matters in which ye dispute.”

This is a very comprehensive ayah discussing, advising and legislating on several issues. The ayah informs our beloved Prophet that the Quran confirms the Torah and Bible and is a “criterion” over them to judge between them. Next the ayah is announcing a major Policy statement of Allah Ta'aala Subhaanahoo. It declares that HE has prescribed for “every one of you” two attributes “shir-atan” (shir’ah or shari’ah) and the “min-haaja”. The meaning and implications are discussed. Yet another important Divine Design and the modus operandi to achieve it is discussed next. Allah Ta'aala Subhaanahoo declares that HE has not made all humanity a single people/nation/community and states the reason for this “le yab-lo-wa-kum fee maa aataakum” rendered in English as “to test you in what HE has given to you”. This is one of the major design and strategy in the over all Philosophy of our Deen. The article elaborates on this issue. It also discusses about a tremendously important and far-reaching concept in our religion. Prayers, Fasting, Zakah and Hajj are not Ibadah per se. These are the external manifestations and rituals of Ibadah; none of them is the end in itself. It needs “bandagi" (Godliness, single minded fidelity and affinity to God) and “Ita’at” (Submission, surrender and obedience to HIM) from within us (our heart, our soul, our conscience ) to initiate and spark the desire for worship. Read on for full explanation.We are then ordered to strive and race in our life for virtues and good deeds — “fas tabe-qul khairaat” in an imperative pitch making it fardh i.e. mandatory on us. Isn’t it true that most of us are not even aware of this compulsory duty, let alone practicing it. It is suggested that 0ur main focus, under the influence of the Madrassah curriculum and its principle of Taqleed is on the juziyaat (peripherals) like avoiding the zabeehaa of Ehle Kitaab (openly and obviously halal in the Quran) and archaic confusion and controversy about almost universally accepted and practiced (maa’roof in the technical language of our shari’ah) issues like nail polish, music and photographs etc. It makes Islam appear like a cult carved out by human mind rather than a living and forward looking Divine religion, revealed for camel riders of a desert but destined to remain relevant in the space ships of centuries to come. Finally Allah Ta'aala Subhaanahoo reminds us that ultimately we all have to report to HIS Ultimate Court of Justice wherein our differences will be analysed and the Truth revealed.

July 26, 2016

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 Two Pages

The Main Story: Recommended Four - Pages

Footnotes: For the Perfectionist One - Pages

PRELUDE

DUAA’

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

THE AYAH

Surah Al’maida 5, Ayah 48

وَأَنزَلنا إِلَيكَ الكِتابَ بِالحَقِّ مُصَدِّقًا لِما بَينَ يَدَيهِ مِنَ الكِتابِ وَمُهَيمِنًا عَلَيهِ ۖ فَاحكُم بَينَهُم بِما أَنزَلَ اللَّهُ ۖ وَلا تَتَّبِع أَهواءَهُم عَمّا جاءَكَ مِنَ الحَقِّ ۚ لِكُلٍّ جَعَلنا مِنكُم شِرعَةً وَمِنهاجًا ۚ وَلَو شاءَ اللَّهُ لَجَعَلَكُم أُمَّةً واحِدَةً وَلٰكِن لِيَبلُوَكُم في ما آتاكُم ۖ فَاستَبِقُوا الخَيراتِ ۚ إِلَى اللَّهِ مَرجِعُكُم جَميعًا فَيُنَبِّئُكُم بِما كُنتُم فيهِ تَختَلِفونَ

A SHORT VERSION

The words used in this ayah to describe the deliberation of the Holy Text on the earlier books are “musaddeqan” and “mohaymenon”. Let us analyse them.

The first word is familiar to the Urdu speaking folks and has been translated as “confriming” by most mufassirs; a few have used a synonym “verifying”. So we Muslims do accept the Torah and the Bible as revealed scriptures despite very signifiant modifications and corruption.

The next word has multiple meanings………………… Thus the Quran is clearly hegemonic over them. It is a “trustee”,“keeper”,“guardian” or “criterion” over them. Allah Ta'aala Subhaanahoo then instructs his Messenger to judge between them according to the Message that has been revealed by Allah……………..

Some of the facts in the life our Prophet clearly bears out the guardian and keeper role of the Holy Quran.

……………..

As noted earlier, the Holy Prophet is advised here to “ judge between them by what God hath revealed”. The Ehle Kitaab, both Jews and Christians have to be judged by what has been revealed. Which revelation? ……………………

Next the ayah is announcing a major Policy statement of Allah Ta'aala Subhaanahoo. It declares that HE has prescribed for “every one of you” two attributes “shir-atan” (shir’ah or shari’ah) and the “min-haaja”. According to Dr. Mohammed Asad all the various communities comprising mankind are addressed here. It is “a universal statement about all religions”.(Nasr et al, in their exegesis “The Study Quran”)

Shari’ah is a familiar term to all of us. Literally it means “the path” or “the way to a watering place”. It connotes a system of law - the dos and don’ts - for the running and organizing the Community - socially and spiritually. Every Prophet is given a special Shari’ah to suit the demands and level of development and the mental and emotional make of people in his time. But the Deen — the Essence and the “Nur” mentioned in the preceding verses — comprises Eemaan and Akhlaqiyaat (moral and ethical code). This persists to be the same for all the prophets from Adam to the seal of the Prophets.

The word min-haaja has a wider context and is usually translated as “the clear or open way”; some have called it a “method” or “program”. In an abstract sense it could mean “a way of life”. Each religious community has been given a system of rituals and legal formulations by our Creator. Each is independent of the other. But the essential Truths and Principles of religion — the “min-haaja” — are a common thread running through all of them.

True to human nature there is some dissent here. ………………Yet another important Divine Design and the modus operandi to achieve it is discussed next. Allah Ta'aala Subhaanahoo declares that HE could, if HE desired make all humanity a single people/nation/community “with one language, one kind of disposition, and one set of physical conditions (including climate) to live in” and even one book and one shari’ah. In the quaint style of the Arabic language…………….Quran instead goes on straight to explain why HE did not do that i.e make us all one community. “le yab-lo-wa-kum fee maa aataakum” rendered in English as “to test you in what HE has given to you” is the reason given.. This is one of the major design and strategy in the over all Philosophy of our Deen. Every thing in us and around us — our wealth and education, our powers of logic and reasoning, our children, our neighbor, peer, colleague, a by-passer, fellow traveller — is a challenge to and a test for us. How do we respond to a bad tempered neighbor? What is our attitude towards our inconsiderate spouse? Our reaction in these situations should conform to the demands and standards of our Shari’ah despite our desire and emotions to the contrary. This is the examination set by our Creator. This is explained succinctly and gracefully by our classical scholars: ……………….

In the commentary of this ayah, Mufti Mohammed Shafi has discussed a tremendously important and far-reaching concept in our religion. I am not convinced if the ayah refers to this topic. However I do not see any reason not to include it in my discussion. The five mandatory Prayers, Fasting, Zakah and Hajj are not Ibadah per se. These are the external manifestations and rituals of Ibadah; none of them is the end in itself. It needs “bandagi" (Godliness, single minded fidelity and affinity to God) and “Ita’at” (Submission, surrender and obedience to HIM) from within us (our heart, our soul, our conscience ) to initiate and spark the desire for worship. The renowned scholar and researcher Javed Ahmed Ghamdi has explained it very well in his lucid and eloquent Urdu. He says these sentiments of “bandagi and Ita’at” are present in the soul/conscience/heart of every believing Muslim. But they are dormant. They get activated from time to time by certain events in his daily routine leading to a formal ritual which will be duly rewarded, Insha Allah as ibadah. Example: On a Friday after noon this sensation is activated in many Muslims forcing them for a trip to the mosque for prostrating to Allah Ta'aala Subhaanahoo. This is, as I have said earlier the true form of ibadah. The same ritual performed on Friday afternoon with any other intention or incentive is not likely to be registered as worship by the officials in the Administration of our Creator. Some scholars have added a frightening interpretation to this sort of prayer; they label it as ‘shirk”……………… To gain your confidence in this matter let me quote the Mufti himself on this subject in his classical and effective style:………………

We are then ordered to strive and race in our life for virtues and good deeds — “fas tabe-qul khairaat”. Please note the imperative pitch of this injunction making it fardh i.e. mandatory on us. Isn’t it true that most of us are not even aware of this compulsory duty, let alone practicing it. Our main focus, under the influence of the Madrassah curriculum and its principle of Taqleed is on the juziyaat (peripherals) like avoiding the zabeehaa of Ehle Kitaab (openly and obviously halal in the Quran) and archaic confusion and controversy about almost universally accepted and practiced (maa’roof in the technical language of our shari’ah) issues like nail polish, music and photographs etc. It makes Islam appear like a cult carved out by human mind rather than a living and forward looking Divine religion, revealed for camel riders of a desert but destined to remain relevant in the space ships of centuries to come.

Finally Allah Ta'aala Subhaanahoo reminds us about the sanctions behind HIS injunctions. Ultimately we all have to report to HIS Ultimate Court of Justice wherein our differences will be analysed and the Truth revealed. This realisation alone will induce us to follow the Quranic injunctions. Parwardigar-e-Aalam does not have a police force on the streets to implement HIS plan and HIS injunctions. As the final segment 0f the ayah declares “it is HE that will show you the truth of the matters in which ye dispute.”

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

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

Dr. Khalid Mitha

THE MAIN STORY

This is a very comprehensive ayah discussing, advising and legislating on several issues. This is the beauty of the Quranic style: conveys a lot, very clearly and in very few words. In the immediately preceding ayahs, Allah Ta'aala Subhaanahoo addresses the Jews about Torah and their distortion of the laws therein. It is declared in these ayahs “Surely we have sent down the Torah, having guidance and light therein”. It is reasonable, therefore to conclude that Torah was revoked and replaced due to the need for fresh injunctions with the change of time; the book itself remained Divine. In the next few ayahs Allah Ta'aala Subhaanahoo turns to Christians and warns them about Bible. In the index ayah our Holy Prophet is the focus of attention.

The ayah informs our beloved Prophet that the Quran which HE has gracefully bestowed on him also deliberates on the Books revealed earlier before his Be’sat (assignment of prophethood). Before I proceed further, Maulana Maudoodi emphasizes the significance of using the word “the book” instead of “the previous books” in this ayah. This is a highly theological issue, so let me quote his words:

“This points to a fact of major significance. It could also have been said that the Qur'an confirms all those parts of the earlier divine books which are still extant in their true and original form. But the sense has been conveyed by employing the word 'the Book' rather than 'the previous Books'. This expression reveals that the Qur'an and all those Books sent down by God at various times and in different languages in reality constitute one and the same Book. Their Author is one and the same; their aim and purpose are the same; their teaching is the same; and the knowledge which they seek to impart to mankind is the same. The difference between these Books lies in their modes of expression, and this was necessarily so since they were addressed to different audiences. It is, therefore, not merely that these divine books support rather than contradict each other but that they are actually different editions of one and the same book - 'the Book'.

The words used in this ayah to describe the deliberation of the Holy Text on the earlier books are “musaddeqan” and “mohaymenon”. Let us analyse them.

The next word has multiple meanings. Incidentally al-Muhaymin is also one of the Names of Allah Ta'aala Subhaanahoo in the Quran (59: 23). “The Arabic word Muhaymin is very comprehensive in meaning. “It means one who safeguards, watches over, stands witness, preserves, and upholds” says Yousuf Ali and then goes on to explain how the Quran fulfills each of these meanings for the older books. The Quran is the deciding factor to distinguish and differentiate the genuine from false in the earlier scriptures. Thus the Quran is clearly hegemonic over them. It is a “trustee”,“keeper”,“guardian” or “criterion” over them. Allah Ta'aala Subhaanahoo then instructs his Messenger to judge between them according to the Message that has been revealed by Allah and not to be distracted away by their vain desires and prejudices. This is not restricted to judicial matters only; the instruction to judge includes the rights and wrongs of daily life. Whose vain desires? The followers of the Books, both Jews and Christians.

Some of the facts in the life our Prophet clearly bears out the guardian and keeper role of the Holy Quran.

A case of two Jewish adulterers from a nearby town Khaybar/Fadak was presented to the Holy Prophet for judgment by the Jews in Medinah on behalf of the Jews outside Medinah. When he tried to find out the Torah ruling on this from the former group, he was given distorted views by them to protect the offender. However, one young rabbi confirmed to our Prophet that stoning was the recommended punishment. He was informed that the rabbi tended to alter the verdict of Torah to protect those in high social standing. After hearing to all the views, our Prophet gave the verdict of stoning to the perpetrators on the basis of the teachings of Torah.

As noted earlier, the Holy Prophet is advised here “ judge between them by what God hath revealed”. The Ehle Kitaab, both Jews and Christians have to be judged by what has been revealed. Which revelation? Many well known mufassirs think this refers to the Quran, which was revealed to our Prophet. Alternately this could mean Torah and Bible which were revealed for the Ehle Kitaab. This appears to be a better interpretation according to many renowned scholars. Our Holy Prophet, as mentioned earlier used their Books for judgement of the Jews and Christians.

True to human nature there is some dissent here. Some reliable commentators believe that this principle is sequential and not simultaneous. According to them God Almighty ordains a particular “law” and “way” for a specific era. Let us see how Nasr et al describe this controversy in their excellent tafseer “The Study Quran”: “A minority opinion attributed to the early commentator Mujāhid understands a law and a way as a reference to one law and one way, namely, Islam. Ibn Kathīr argues that in for each among you We have appointed a law and a way, the word “Quran” was elided, but meant to be understood, so that the phrase would read, “for each among you We have appointed [the Quran] as a law and a way,” indicating the universality of Quranic rulings. These more exclusivist readings, however, seem inconsistent with the verse’s clear implication that it is the Divine Will that there be multiple religious communities, as expressed in the next line of this verse, had God willed, He would have made you one community. Grammatically, this is a counterfactual conditional statement indicating that human beings do not exist as one (religious) community, because God has not willed it as such. See also 2: 213; 10: 19; 11: 118; 16: 93; 42: 8, where the reality of multiple human religious communities is also mentioned”.

Yet another important Divine Design and the modus operandi to achieve it is discussed next. Allah Ta'aala Subhaanahoo declares that HE could, if HE desired make all humanity a single people/nation/community “with one language, one kind of disposition, and one set of physical conditions (including climate) to live in” and even one book and one shari’ah. In the quaint style of the Arabic language and Arab literary taste the answer is left to the reader. All of us are convinced that Allah Ta'aala Subhaanahoo has the power to make humans a single community and all of us are also sure that HE has not done that. Hence the Quran does not answer that question and instead goes on straight to explain why HE did not do that i.e make us all one community. “le yab-lo-wa-kum fee maa aataakum” rendered in English as “to test you in what HE has given to you” is the reason given.. This is one of the major design and strategy in the over all Philosophy of our Deen. Every thing in us and around us — our wealth and education, our powers of logic and reasoning, our children, our neighbor, peer, colleague, a by-passer, fellow traveller — is a challenge to and a test for us. How do we respond to a bad tempered neighbor? What is our attitude towards our inconsiderate spouse? Our reaction in these situations should conform to the demands and standards of our Shari’ah despite our desire and emotions to the contrary. This is the examination set by our Creator. This is explained succinctly and gracefully by our classical scholars: "in order to test, by means of the various religious laws imposed on you, your willingness to surrender yourselves to God and to obey Him" (Zamakhshari, Razi), "and thus to enable you to grow, spiritually and socially, in accordance with the God-willed law of evolution" (Manar).

In the commentary of this ayah, Mufti Mohammed Shafi has discussed a tremendously important and far-reaching concept in our religion. I am not convinced if the ayah refers to this topic. However I do not see any reason not to include it in my discussion. The five mandatory Prayers, Fasting, Zakah and Hajj are not Ibadah per se. These are the external manifestations and rituals of Ibadah; none of them is the end in itself. It needs “bandagi" (Godliness, single minded fidelity and affinity to God) and “Ita’at” (Submission, surrender and obedience to HIM) from within us (our heart, our soul, our conscience ) to initiate and spark the desire for worship. The renowned scholar and researcher Javed Ahmed Ghamdi has explained it very well in his lucid and eloquent Urdu. He says these sentiments of “bandagi and Ita’at” are present in the soul/conscience/heart of every believing Muslim. But they are dormant. They get activated from time to time by certain events in his daily routine leading to a formal ritual which will be duly rewarded, Insha Allah as ibadah. Example: On a Friday after noon this sensation is activated in many Muslims forcing them for a trip to the mosque for prostrating to Allah Ta'aala Subhaanahoo. This is, as I have said earlier the true form of ibadah. The same ritual performed on Friday afternoon with any other intention or incentive is not likely to be registered as worship by the officials in the Administration of our Creator. Some scholars have added a frightening interpretation to this sort of prayer; they label it as ‘shirk”. Is it not truly terrifying? They maintain that the mandatory prayers are for Allah Ta'aala Subhaanahoo and HIM alone. Any other reason for the prayers is tantamount to associating somebody or something with our Lord and Creator. True or not, it is something to worry about. Additionally the ritual must also follow the style and method ordained in our Fiqh. A divergence here will also result in non-acceptance. To gain your confidence in this matter let me quote the Mufti himself on this subject in his classical and effective style:

“This is the channel through which every section of the human community of anytime is taught the reality behind genuine Ibadah (worship) and the reality behind human servitude to God. The message given is that the reality Of Ibadah (acts of worship) lies in being an Abd, a servant, and in obeying and following — which does not depend on Salah, Sawm, Hajj, zakah or Dhikr of Allah or Tilawah of the Qur'an - nor are these acts of worship an end by themselves. Instead of that, they all have one single purpose behind them: Obedience to the Command of Allah. This is the reason why times during which Salah is prohibited, offering Salah at those times does not bring any reward. On the contrary, it becomes a source of sin. During the days of the two Ids, the Idul-F'itr and the Idul- Adha fasting is forbidden, it becomes a sin to fast at that time. Other than the ninth of the month of Dhil-Hijjah, gathering in the plain of 'Arafat on any day or month to pray and worship is no reward-worthy act while on the ninth of Dhil-Hijjah, this is the greatest Ibadah on the plain of Arafat. The same rule applies to all other acts of worship. Done when asked to do, they are Ibadah. But, when they are stopped at a certain limit, they too become Haram, unlawful and impermissible. Ignorant people are usually not aware of this reality. Ibadat which become their habit, rather, national customs which they get used to as if they were 'Ibadat, then, they would ignore even open commands from Allah and His Messenger. This is from where sprout the seeds of innovations and deviations in established religion which, with the passage of time, become attached

to it as if they were a part of it while they are not. This has been the major cause of alterations in past Shari'ahs and Books. By sending different Books and Sharl'ahs to different prophets, Allah JalLa

Sha'nuhu has taught human beings the lesson that they should not take one mode of action or one mode of worship as their primary objective. They should, instead, become obedient servants of Allah in it’s most desirable sense on the strength of which they should be able to instantly leave what they were doing earlier, as and when asked to do so. And, conversely, they should immediately be ready to do whatever they are asked to do.”

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

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

Dr. Khalid Mitha

FOOTNOTES

(1) Surah 2/269

(2) Surah 102/8

ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ

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