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What the Qur'an teaches - Articles from 5 to 14
Haniff
08/22/01 at 00:34:46
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/1_0.gif[/img] [color=Red]In the name of God, the Merciful, the Beneficent[/color] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_4.gif[/img] [color=Green]We made it clear to the Children of Israel in the Book: "Twice you shall spread corruption on Earth and will be elated with great arrogance." [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_5.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_6.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_7.gif[/img] When the time of the first of these two came, We sent against you some of Our servants of great might who wrought havoc throughout the land. Thus (Our) warning came to be fulfilled. Then We let you prevail against them once more, and We gave you riches and offspring, and made you more numerous (than ever. And We said: "If you do good, you will be but doing good to yourselves; and if you do evil, it will be also against yourselves." And when the second (of Our warnings) came, (We allowed your enemies) to disgrace you utterly, and to enter the mosque just like (their predecessors) had entered it the first time, and to visit with destruction all that fell into their power. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_8.gif[/img] It may be that your Lord will have mercy on you; but if you revert (to your old ways), We shall revert (to punishing you). Indeed We have made hell a place of confinement for the disbelievers.[/color] [i](The Night Journey, Al-Isra', 17:4-8)[/i] Same action, same destructikn Commentary by Sayyid Qutb[/center] We commented previously on God's warning to the Israelites that He will inflict punishment on them if they spread corruption in the land. The warning is given to them in a way which makes it seem that this has happened and the destruction has been visited on them as a result. We made it clear that this reflects God's knowledge which encompasses everything that happens in the present or will happen in the future. There is nothing that is added to God's knowledge as a result of any event. He knows the event and its consequences long before it takes place. God's knowledge is not bound by time or place. Hence He speaks of the future in the same way as He speaks of the past. Both are the same to Him. In the book He gave to Moses, the Torah, God warns the Children of Israel that they will spread corruption in the land twice and that they will gain power and be the masters in the Holy Land. Every time they have power and use it in a corrupt way or to spread corruption, God will send against them some of His servants who will overpower them, abuse their rights and destroy them utterly: "When the time of the first of these two came, We sent against you some of Our servants of great might who wrought havoc throughout the land. Thus (Our) warning came to be fulfilled." That is the first time: they gain power in the Holy Land and they establish their strong state. But then they resort to tyranny and corruption. As a result, God brings them face to face with some of His servants who combine great might with strong determination. They overrun those who have erred and spread corruption and subjugate them utterly. Thus the warning will have come to pass, as it is always the case with God's promises and warnings. When the Children of Israel have been vanquished and suffered humiliation, they may turn back to their Lord, mend their ways and apply the lessons they have learnt. In the meantime, their conquerors may be blinded by their victory and travel along the same road of tyranny and corruption. As a result the tables will be turned. The vanquished will become victorious again: "Then We let you prevail against them once more, and We gave you riches and offspring, and made you more numerous than ever." History will thus repeat itself. Before the Surah continues its account of the true prophecy and the warning that is certain to be fulfilled, it states a basic rule of action and reward: "If you do good, you will be but doing good to yourselves; and if you do evil, it will be also against yourselves." This is a never changing rule that applies both in this life and in the life to come. It makes everything a human being does totally his, with all its results and consequences. Thus, reward is the natural fruit of action. Hence it is determined by the nature of the action done. This is to say that a human being is responsible for himself. It is he who chooses to do good, or evil, and he alone will receive the reward or bear the consequences of what he does. He has only himself to blame when the result of his action leads him to suffer punishment. Having established the rule, the Surah goes on to complete the true prophecy: "When the second (of Our warnings) came, (We allowed your enemies) to disgrace you utterly, and to enter the mosque just like (their predecessors) had entered it the first time, and to visit with destruction all that fell into their power." The Surah does not include in its text any account of how the Israelites spread corruption again after they regain power. Its mention the first time is sufficient: "Twice you shall spread corruption on Earth." But it tells us of what God will inflict on them the second time: "When the second (of Our warnings) came, (We allowed your enemies) to disgrace you utterly." This is a vivid description of the effects of the widespread destruction that causes an acute sense of humiliation that will be visible in their faces. Or the disgrace is made physically to appear in their faces as a result of what they themselves are made to suffer and what they will feel when they see their sanctities desecrated. And they will "enter the mosque just like (their predecessors) had entered it the first time." They will wreak total destruction, leaving nothing in its place. The warning has come to be fulfilled. God sent against the Jews enemies who overpowered them, destroyed their kingdom and left them in their great Diaspora. The Qur'an does not specify the nationality of those God sent against the Jews, because that will add nothing to the lesson to be drawn, or to the effect of the law God has made applicable to all communities. The Surah comments on this true warning and prophecy by saying that this destruction may be a way leading to God's mercy if the right lesson is drawn and acted upon: "It may be that your Lord will have mercy on you." But if the Jews are to revert to spreading corruption in the land, then the law will inevitably operate and the punishment will be again inflicted: "But if you revert (to your old ways), We shall revert (to punishing you)." They have certainly gone back to their corrupt ways and God sent against them the Muslims who drove them out of Arabia. They did this again with the same results, until he let Hitler humiliate them earlier in this century. We see now how they have gone back to their tyranny and corruption in the state of Israel which has been using very cruel tactics against the Arabs, the owners of the land. God is certain to send against them His servants who will make them suffer much for their corruption in fulfillment of His firm warning and in accordance with His law which will never fail. We need only wait and we will see that taking place. The Surah concludes this episode by defining the destiny the disbelievers will suffer in the hereafter. That is the same destiny as will be suffered by those who spread corruption: "Indeed We have made hell a place of confinement for the disbelievers." They will be surrounded inside it, so that none of them will be able to escape. It is large enough to include them all. This is all we have to say about this episode of the history of the Children of Israel given in the Surah. [i]Arab News - 24 September 1999[/i] Insha Allah, more to follow..... until the end of the Surah. Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches-5
Haniff
08/17/01 at 05:31:49
Assalamu Alaikum Warahmatullahi Wabarakatuh [center][color=Blue]Please treat this as "What the Qur'an teaches-6"[/color] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_9.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_10.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_11.gif[/img] [color=Green]Surely this Qur'an shows the way to that which is most upright. It gives the believers who do good deeds the happy news that theirs will be a rich reward; and (tells) those who do not believe in the life to come that We have prepared for them a grievous suffering. Yet man prays for evil as eagerly as he prays for good. Truly man is ever hasty. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_12.gif[/img] We have made the night and the day as two (of Our) signs. Then We have effaced the sign of the night while the sign of the day We have left enlightened, so that you may seek bounty from your Lord, and you may learn to compute the years and be able to reckon. We have spelled out everything very clearly.[/color] [i](The Night Journey, Al-Isra', 17:9-12)[/i] Man's hasty characteristic Commentary by Sayyid Qutb[/center] Having detailed an episode of the history of the Israelites and how they turned away from the book God had revealed to Moses for their guidance, and their punishment as a result, the Surah now speaks about the Qur'an, making it clear that it is a book of true and full guidance: "Surely this Qur'an shows the way to that which is most upright." This is a general statement applicable to all those who are guided by the Qur'an and the goals to which it guides. Thus, the guidance is given to communities and generations that are not restricted by time or place. And the superiority of its guidance applies to all that they may attain when they follow any method or approach. It is also superior to every good thing to which people may be guided at any time or place. The Qur'an guides to that which is "most upright" relating to the mental and spiritual world, outlining a clear faith, free of complication and ambiguity. Its guidance frees the human spirit of the burden of myth and superstition, and releases human energy so that it is constructive, bringing benefit, providing a harmonious link between the laws of universe and the laws governing human nature. The Qur'an also ensures harmony between man's outward and inward existence, feelings and behavior, faith and action. In all this it shows the way to what is "most upright," linking all these aspects to the true and unseverable bond that exists between man and God. This enables man to look up to a higher horizon while he is still on earth. Thus what man does in his daily life becomes an act of worship, provided that he seeks God's acceptance when he does it. This is true even when the action provides him with pure enjoyment of what is available in this life. In the field of worship also, the Qur'an establishes a perfect balance between duties and abilities. This ensures that duties are not seen too hard so as to constitute a heavy burden for anyone, or allow a feeling of despair of ever fulfilling one's obligations as they should be fulfilled. Maintaining this balance ensures that a person neither takes matters too lightly or complacently on the one hand, nor exceeds the limits of what is reasonable and perfectly bearable on the other. Thus we can say without fear of contradiction that in worship, the Qur'an shows the way to that which is most upright. The same applies to the realm of human dealings with one another, as individuals and couples, governments and peoples, states and races. Relations between all these groups are established on firm basis, influenced neither by personal prejudice and interest, nor by feelings of love and hatred. This firm foundation of human relations is chosen by God, the Creator who knows His creation and what is certain to promote goodness in their lives in every generation and community. The Qur'an thus shows them the way which gives them the best course of action in government, finance, social and international relations. The Qur'an also endorses all divine religions, establishing a firm link between them all, honoring all that is sacred in them, and protects all that they hold in reverence. That ensures that humanity, with all its divine faiths live in peace. In this again the Qur'an provides its perfect guidance. This is all summed up in the verse which we have translated as: "Surely this Qur'an shows the way to that which is most upright." "It gives the believers who do good deeds the happy news that theirs will be a rich reward; and (tells) those who do not believe in the life to come that We have prepared for them a grievous suffering." This is the basic rule laid down by the Qur'an in respect of action and reward. The Islamic structure is built on the two pillars of faith and good action. Faith that is not confirmed by action is hollow, unfulfilled, and action that is not based on faith lacks firm roots. It is when both are combined that life maintains its most upright course, and with them both together guidance shown in the Qur'an takes its proper effect. Those who do not follow the guidance of the Qur'an are left to their own human devices. But man is hasty, unaware of what benefits him and what causes him harm, impulsive, unable to control his reactions even when they bring him evil: "Yet man prays for evil as eagerly as he prays for good. Truly man is ever hasty. "He does not know the ultimate results. He may do something that is evil and precipitate its results unaware that these only mean immense harm to him; or he may be aware of such results but is unable to control himself. Far is such a situation from the assured, calm and consistent guidance given in the Qur'an. The two ways of Qur'anic guidance and human desire are too widely divergent. Thus far the Surah has told us about the Prophet's night journey and the signs involved in it, and referred to Noah and the believers who were carried with him in the Ark. It has also referred to the Israelites and the decree given to them in the Book, pointing out a rule God has made applicable to mankind with regard to action and reward. The Surah then points to God's last message, the Qur'an, which shows the most upright way in every respect. These were signs God had given to His messengers. Now the Surah mentions some of God's universal signs and relates these to people's actions, efforts and earnings on the one hand and their fruits and reward on the other. We thus see that the laws that govern action and reward are closely linked to the laws governing the whole universe. Both are based on perfect rules that never fail. They are as accurate as the system that brings night after day. They are operated by the Creator who has made the two signs of night and day: "We have made the night and the day as two (of Our) signs. Then We have effaced the sign of the night while the sign of the day We have left enlightened, so that you may seek bounty from your Lord, and you may learn to compute the years and be able to reckon. We have spelled out everything very clearly." [i]Arab News - 01 October 1999[/i] Insha Allah, more to follow..... until the end of the Surah. Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Articles from 5 Onwards
Haniff
08/17/01 at 05:44:23
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an Teaches - 7 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_12.gif[/img] [color=Green]We have made the night and the day as two (of Our) signs. Then We have effaced the sign of the night while the sign of the day We have left enlightened, so that you may seek bounty from your Lord, and you may learn to compute the years and be able to reckon. We have spelled out everything very clearly. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_13.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_14.gif[/img] Every human being's action have We tied around his own neck. On the Day of Resurrection We shall produce for him a record which he will find wide open. ( And it will be said to him: ) "Read this your record! Sufficient for you today that your own soul should make out your account." [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_15.gif[/img] Whoever chooses to follow guidance does so but for his own good, and whoever goes astray does so but for his own loss. No soul shall be made to bear the burden of another. We would never inflict punishment (on anyone) until We have sent a messenger (to give warning). [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_16.gif[/img] When it is Our will to destroy a community, We convey Our command to those of its people who live a life of affluence. If they persist in sin, judgment is irrevocably passed, and We utterly destroy them.[/color] [i](The Night Journey, Al-Isra', 17:12-16)[/i] Personal responsibility for guidance and error Commentary by Sayyid Qutb[/center] We stopped last time at the beginning of the first verse in this passage, pointing out that the divine laws that govern action and reward in human life are closely linked to those governing the universe. Indeed the universal law that governs the succession of day and night is linked to numerous aspects in human life. It is linked to people's efforts in earning their living, and their knowledge of time and calculation. It is also related to the good and evil man may earn in life and what reward he may get in the end for either his good actions or his bad ones. Indeed the consequences of following guidance or error are related to it, as is the individual nature of responsibility which means that no one will have to answer for any one else. The same universal law is linked to God's promise that He will not inflict punishment on anyone until He has sent His messengers. This link further applies to the law which governs the destruction of communities only after the affluent among them have been guilty of immense transgression. The universal law is further related to the diverse destinies of those who seek the pleasures of this world and those who seek the good reward of the hereafter, and what God grants to both in this life and in the life to come. All these aspects follow a well set system and certain immutable laws. Besides, nothing takes place in a haphazard way. "We have made the night and the day as two (of Our) signs. Then We have effaced the sign of the night while the sign of the day We have left enlightened, so that you may seek bounty from your Lord, and you may learn to compute the years and be able to reckon. We have spelled out everything very clearly." The night and the day are two major universal signs which confirm the accuracy of the law governing the universe which operates all the time, suffering neither a failure nor a temporary need for repairs. So what is meant here by "effacing the sign of the night" which is mentioned in this verse, when we see that this sign remains operative as much as the sign of the day? It seems to me, and God knows best, that the reference here is to the darkness of the night which hides everything and in which movement dies down. The darkness gives an impression that the night is effaced when compared with the day, its light and the bustling movement that goes on under its light. It is as though the day is able to see things by its light and reveals everything for us to behold. The effacing of the night and the full visibility of the day have a clear purpose specified in the verse that mentions these facts: "so that you may seek bounty from your Lord, and you may learn to compute the years and be able to reckon." This makes things very clear: the night is for rest and recuperation, and the day for work, earning one's living and activity. The succession of the day and night enables people to compute the years and determine the time of seasons and set times for different transactions. "We have spelled out everything very clearly." There is nothing in the universe that has been left to chance. The accuracy that is manifested in the succession of day and night gives the best confirmation of the elaborate and faultless design of everything God has created. The law of action and reward is directly linked to the meticulous law of the universe: "Every human being's action have We tied around his own neck. On the Day of Resurrection We shall produce for him a record which he will find wide open. ( And it will be said to him: ) 'Read this your record! Sufficient for you today that your own soul should make out your account'." The Arabic phraseology of thi sverse provides a highly graphic description which uses the word, "bird", in place of "action", which is used in the translation. The Arabic figure of speech refers to what flies of a human being's actions and becomes tied around his neck, so that it will never part from him. This follows the style of the Qur'an in giving graphic descriptions in order to emphasize its meanings. A person's action does not leave him, and he cannot disown it. The same applies to giving him a wide open record of all his actions. Thus whatever he has done in life is laid wide open. He cannot hide, ignore or disown it. Both descriptions of the bird denoting action and the open record produce a very strong effect as we see the bird and the record adding to the fears experienced on that very difficult day when nothing remains hidden. Everyone is told to read their own records because, "Sufficient for you today that your own soul should make out your account." Again the same accurate universal law is linked to the rules governing action and reward: "Whoever chooses to follow guidance does so but for his own good, and whoever goes astray does so but for his own loss. No soul shall be made to bear the burden of another." It is all individual responsibility. When one follows guidance, one reaps the fruits, and when one chooses to be in error, one bears the consequences. None will bear or lighten the burden of another. Everyone will be questioned about their own actions and will have the reward for what they have done in this life. Close friends will be of no help to one another. Yet as a sign of God's grace, He does not leave man's guidance dependent only on the signs that are available in the universe. Nor does He leave him to the covenant God has made with human nature before a person is born. He has sent them messengers to warn and remind them: "We would never inflict punishment (on anyone) until We have sent a messenger (to give warning)." That is certainly an aspect of God's grace which gives everyone ample opportunity to follow His guidance. Only when they have been properly warned and persisted in error nevertheless does He punish them, if He so wills. [i]Arab News - 08 October 1999[/i] Insha Allah, more to follow.....until the end of the Surah. Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Articles from 5 Onwards
Haniff
08/17/01 at 05:46:23
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches - 8 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_16.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_17.gif[/img] [color=Green]When it is Our will to destroy a community, We convey Our command to those of its people who live a life of affluence. If they persist in sin, judgment is irrevocably passed, and We utterly destroy them. Many generations have We destroyed since Noah's time. Enough is your Lord to note and see the sins of His servants. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_18.gif[/img] As for those who desire only the (pleasures of this) fleeting life, We readily grant of it whatever We may please to whomever We will. In the end We consign any such person to hell, where he will burn disgraced and rejected. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_19.gif[/img] But those who desire only for the life to come and strive for it as it should be striven for, and are true believers, are the ones who will have their endeavors well rewarded.[/color] [i](The Night Journey, Al-Isra', 17:16-19)[/i] When affluence leads to destruction Commentary by Sayyid Qutb[/center] We have seen previously how the great universal law that governs the succession of day and night is closely linked to the law of action and reward, and the principle of individual responsibility. We also mentioned that God's grace has been shown to us in abundance and one of its aspects is that God does not leave us to our own devices when it comes to following His guidance or to stray from it. He has sent us messengers to show us the way to follow. They confirm the signs available in the universe and the call of human nature which is committed to God's covenant. The same applies to the law that governs the destruction of any community in this life. It is again related to the law of the universe which manifests itself in the succession of day and night. "When it is Our will to destroy a community, We convey Our command to those of its people who live a life of affluence. If they persist in sin, judgment is irrevocably passed, and We utterly destroy them." Those people of affluence who have wealth, servants, luxuries, comfort and power are prone to allow carelessness and decadence to run their lives. They thus lead a life of corruption, transgress all limits, trample over values, desecrate sanctities and defile people and their honor. Unless they are taken to task for their misdeeds, they will spread corruption and indecency in their community. They will debase the serious values and principles which every community needs to observe in order to survive. Thus their corruption will lead to the loss of strength, vigor and means of survival by the whole community. It then becomes lifeless, and will soon be overtaken by destruction. The Qur'anic verse restates this law which God has set in operation. When God determines that a certain community is to be destroyed, that is only the natural result of its embrace of the causes leading to destruction. Thus people of affluence in that community become numerous and no one takes any action to curb their transgression. They then begin to spread corruption and the whole community becomes corrupt. Consequently, it becomes liable to suffer the effects of the law God has set in operation, condemning such communities to destruction. Indeed the community in question is responsible for the destruction it suffers, because it has not taken the necessary action to stop the corruption of the rich, or to mend its system which allows such corruption to flourish. Had the community taken appropriate measures to prevent the emergence of such corrupting influences of the rich, it would have spared itself destruction. It would not have had corrupt people to lead it astray until she has faced the dire results. God has willed that human life should run according to set laws which never fail or change. A cause has its effect, and the effect takes place as a result of the operation of God's will that has set this law in operation. God does not approve of indecency or transgression. However, the presence of those who are exceedingly rich in a community is indicative that its fabric has become loose and that it has set itself on the way to decline. That will seal its fate, because it has set itself open to the operation of this law when it allowed those who are excessively rich to lead their corrupt life. The mention of God's will in the verse, "When it is Our will to destroy a community, We convey Our command to those of its people who live a life of affluence," does not mean a commanding  will which initiates the cause. It is a will that brings the effect when the cause takes place. Thus the effect becomes inevitable as a result of the operation of God's laws of nature. Similarly, the "command" in the statement, "We convey Our command to those of its people who live a life of affluence," does not refer to a directive requiring them to indulge in sin. It simply refers to the natural result which comes in consequence of those people leading their type of life. Hence, the verse states that: "If they persist in sin, judgment is irrevocably passed, and We utterly destroy them." This statement highlights the responsibility of a community which allows a corrupt system to produce its inevitably evil results. This responsibility has been in evidence ever since the time of Noah. In any generation where sin persists and the community allows corruption to spread, the result is inevitable. God is fully aware of what His servants commit of sin: "Many generations have We destroyed since Noah's time. Enough is your Lord to note and see the sins of His servants." Now a person who wishes to lead a life in which he concentrates solely on this world, looking up to nothing beyond this earth and its pleasures, will have whatever God has assigned to him of these. In the life to come, hell will be in waiting for him because he will have deservedly earned it. That is because those who do not aspire to anything beyond this world are keen to immerse themselves in its carnal pleasures. They enjoy themselves like animals, giving reign to their desires and committing all sorts of sin in indulging them. That will inevitably lead them to hell: "As for those who desire only the (pleasures of this) fleeting life, We readily grant of it whatever We may please to whomever We will. In the end We consign any such person to hell, where he will burn disgraced and rejected." He is disgraced by the actions he has committed, rejected in his place where he is suffering punishment. On the other side we have a totally different picture: "But those who desire only for the life to come and strive for it as it should be striven for, and are true believers, are the ones who will have their endeavors well rewarded." A person who desires to have the rich reward of the life to come must pursue his goal with diligence. He should fulfill his duties which God requires of him. Moreover, he must have faith which serves as the basis of his pursuit of the life to come. Faith is not a matter that people attain through idle wishes, but it is an idea that is firmly held as a belief, and clearly endorsed by action. Pursuit of the hereafter does not deprive anyone of the wholesome pleasures of this life. It simply opens up wider horizons before us. Thus, enjoyments and pleasures will not be the driving goal. There is no harm in seeking pleasure, provided that one is not captivated by such pleasure or becomes enslaved by it. [i]Arab News - 15 October 1999[/i] Insha Allah, more to follow.....until the end of the Surah. Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Articles from 5 Onwards
Haniff
08/17/01 at 05:49:51
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches - 9 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_18.gif[/img] [color=Green]As for those who desire only the (pleasures of this) fleeting life, We readily grant of it whatever We may please to whomever We will. In the end We consign any such person to hell, where he will burn disgraced and rejected. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_19.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_20.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_21.gif[/img] But those who desire only for the life to come and strive for it as it should be striven for, and are true believers, are the ones who will have their endeavors well rewarded. On all — these as well as those — do We bestow the bounty of your Lord. Indeed your Lord's bounty is not denied (to anyone). See how We have bestowed on some more than on others. But the life to come will be higher in rank and greater in merit. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_22.gif[/img] Do not set up any deity side by side with God, lest you find yourself disgraced, forsaken.[/color] [i](The Night Journey, Al-Isra', 17:18-22)[/i] No limits to God's grace Commentary by Sayyid Qutb[/center] We finished our last commentary with a reference to the fact that pursuing the reward of the hereafter requires action in this world. However, there is no contradiction between such a pursuit and enjoying the wholesome pleasures of this world, provided that they are enjoyed in a lawful and legitimate way. A person who desires only the pleasures of this life will inevitably condemn himself to hell, and he goes there disgraced, rejected. On the other hand, a person who seeks the hereafter, and endeavors to win it as he should, will get there and find that his efforts are well rewarded. He will be honored in the highest community because he has striven hard for a noble goal, looking always to a higher horizon. A life that seeks nothing more than the pleasures of this world is fitting only for worms, reptiles, insects, cattle and wild beasts. It is only the life that pursues the rewards of the hereafter that is fitting for man who has been the recipient of honor bestowed on him by God. It is God who has created man and fashioned him, planting in his soul a secret that motivates him to look up to the higher horizon even when his feet are solidly on earth. Yet both the two groups receive God's bounty which is open to all and restricted by none. Indeed both those who seek only this world's pleasures and enjoy them to the full and those who pursue the reward of the life to come and have it — both of them partake of God's bounty which God grants to all: "On all — these as well as those — do We bestow the bounty of your Lord. Indeed your Lord's bounty is not denied (to anyone)." People's lots of the bounty bestowed by God widely differ, in accordance with their means, aims and actions. They differ despite the fact that the scope on Earth is very limited and its expanse is so narrow. How will they differ when they are in the other place, where the scope is limitless? How can we compare the expanses of the two worlds, when this world and all that it contains is, in God's sight, counts for less that the span of a mosquito's wings, as stated by the Prophet? "See how We have bestowed on some more than on others. But the life to come will be higher in rank and greater in merit." If one seeks to have the higher prize and the greater grace, then he should aim for the hereafter. For there lie the limitless expanse and the scope whose boundaries are known to God alone. It is for that prize that people should compete, not for the petty comforts of this world. In the preceding passage of the Surah which runs from its opening verses to the one we have just discussed, the rules of action and reward, guidance and error, earnings and reckoning have been linked to the great universal law that governs the succession of night and day. In the passage that follows, the rules of behavior, manners, individual and social duties are linked to the belief in the oneness of God. Indeed, this belief provides the essential tie to which all ties are linked, within the family, community and humanity as a whole. In the previous passage we learnt that the Qur'an "shows the way to that which is most upright." We have also been told that God has "spelled out every thing most clearly." In this new passage, the Surah will give us an outline of the commandments and prohibitions which demarcate the way to the most upright standards. They spell out in detail some of the rules of behavior, telling us of permissible or prohibited practices. This new passage begins with a commandment that prohibits the association of partners with God. It declares God's clear order that worship must be addressed to Him alone. This is followed by an outline of duties and obligations, such as maintaining kindness to parents, being generous to relatives, the needy and the travelers in need, without extravagance, the prohibition of killing one's offspring, adultery and murder in any circumstances. Further commandments make it clear that believers must take good care of orphans, ensuring that whatever property they have is well looked after, and they must fulfill their pledges and promises. They should also conduct their transactions in fairness, giving due weight and, measure, and they must endeavor to establish and maintain the truth. They are commanded not to behave arrogantly in any situation. The passage is concluded with a warning against associating partners with God. Thus all the commandments and prohibitions are given between the opening and ending of the passage, clearly attached to the basic belief in the oneness of God which provides the firm foundation of human life and all life. Let us now look at the beginning of the passage. "Do not set up any deity side by side with God, lest you find yourself disgraced, forsaken." It is a commandment forbidding the association of partners with God and a warning against the results it brings about. This is a general order, but it is addressed to the individual so that every one should feel that it is a personal order given to him or to her. Believing is a personal matter for which every individual is responsible. The outcome which awaits every one who deviates from the path of believing in God's oneness is that such a person will find himself "disgraced" by the foul deed he commits, "forsaken", having no support. Whoever is deprived of God's support is forsaken, no matter how numerous his supporters are. The Arabic description is even more graphic: in place of "lest you find yourself', read, "lest you sit". It describes such a person who finds the disgrace too shameful that it weighs heavily on him and he sits down feeling forsaken, weak and powerless. The description also suggests that this state is permanent because the state of "sitting down in disgrace" suggests no action to change the situation. [i]Arab News - 22 October 1999[/i] Insha Allah, more to follow.....until the end of the Surah. Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff

Re: What the Qur'an teaches - Articles from 5 Onwards
Haniff
08/17/01 at 06:01:46
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches - 10 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_23.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_24.gif[/img] [color=Green]Your Lord has ordained that you shall worship none but Him, and that you must be kind to your parents. Should one or both of them attain old age in your care, never say "Ugh" to them or chide them, but always speak gently and kindly to them, and spread over them humbly the wings of your tenderness, and say, "My Lord, bestow on them Your grace, even as they reared and nurtured me when I was a child." [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_25.gif[/img] Your Lord knows best what is in your hearts. If you are righteous, He is certainly most forgiving to those who turn repeatedly to Him (seeking His mercy).[/color] [i](The Night Journey, Al-Isra', 17:23-25)[/i] What treatment to extend to parents Commentary by Sayyid Qutb[/center] We concluded our last commentary with the explanation of the short and decisive order forbidding the association of any partners with God. "Do not set up any deity side by side with God, lest you find yourself disgraced, forsaken." This is followed by another order to offer all worship to God alone: "Your Lord has ordained that you shall worship none but Him." This order takes the form of a decisive ruling which must be implemented without fail. The term used in the Arabic text signifies a final verdict to impart an additional element of emphasis to an already emphatic order that uses the construction of a negation and exception: "You shall worship none but Him." The mode is one of total emphasis and stress. When this basic ruling is well established, individual and community duties are outlined. These will rely on a firm foundation of belief in the One God. Hence, motives and goals behind actions and practices work toward the same end. The most important bond next to the bond of faith is that of the family. Hence the Surah links kindness to parents with the worship of the One God, in order to emphasize the importance, in God's sight, of extending such kindly treatment to parents: "And that you must be kind to your parents. Should one or both of them attain old age in your care, never say "Ugh" to them or chide them, but always speak gently and kindly to them, and spread over them humbly the wings of your tenderness, and say, "My Lord, bestow on them Your grace, even as they reared and nurtured me when I was a child." With such expressions that are full of tenderness and inspiring images, the Qur'an enhances feelings of compassionate love in the hearts of children toward their parents. As life goes on, its momentum carries the living and focuses their attention on what lies ahead, and on their children, the new generation. They are rarely motivated to look back and attend to the former generation of parents, who represent life that is already on the way to decline. Hence, sons and daughters need a strong charge of conscience so that they will look back and take care of their mothers and fathers. Parents are naturally motivated to look after their children, sacrificing every thing in the process, even if that means sacrificing themselves. An early green shoot absorbs every particle of nutrition in its seed to leave it as dust, and a chic eats up everything in the egg, leaving only the shell. Similarly children take up all vigor, health, effort and attention from their parents, leaving them in the weakness of old age, yet happy to have given their children everything they could give. But children will soon forget all this and move ahead, caring more for their spouses and offspring. That is the natural course of life. Thus parents do not need any encouragement to be kind to their children. It is the children who need to be reminded of their duty toward the generation which has spent all its vigor and has become dry, in need of tender care. Hence, the Divine command to take good care of parents comes in the form of a ruling from God, following immediately after the command to worship God alone. The Surah then imparts an air of tenderness to the whole atmosphere. It brings out memories of childhood and its associations of compassionate love and affectionate care: "Should one or both of them attain old age in your care." Old age commands veneration, and the weakness of the elderly imparts certain feelings. The use of the phrase, "in your care", describes the situation of seeking shelter and care by an elderly person weakened by advancing years. Hence, sons and daughters are told: "Never say 'Ugh' to them or chide them." This is the first step in taking care of one's parents and being kindly to them. Sons and daughters must never use a word which imparts a feeling of being vexed or bothered by their parents, or say anything that betrays disrespect. On the contrary, they must "always speak gently and kindly to them." This is a higher and more positive step. What sons and daughters say to their parents must always be coupled with genuine respect. "And spread over them humbly the wings of your tenderness." At this point the Qur'an uses very tender words to touch hearts and consciences. Mercy and compassion are so heightened that it approaches humility, which is a state that does not look up straight into the face of one's parent but obeys every order. That state of humble tenderness is portrayed as though it has wings which are spread over one's parents in an expression of love and care. This is followed by a prayer: "My Lord, bestow on them Your grace, even as they reared and nurtured me when I was a child." The prayer brings up memories of care and love, memories of the weakness of childhood and the care of parents. Now the parents themselves are in a similar state of weakness and in need of love and care. Hence, the address to God to bestow His grace on them. Indeed His grace is far greater, and His care is much more wide ranging. He is better able to reward them for their kindness, while their children can never repay them for it. A Hadith mentions that "a man was carrying his mother while he was doing the tawaf during pilgrimage. He asked the Prophet whether he had discharged his duty toward her. The Prophet said, 'No, not even for a single deep sigh'." This Hadith speaks of the case of a mother who reached a state of weakness that she was no longer able to walk in order to fulfill her religious duty of tawaf round the Kaaba. Her son carried her so that she could fulfill that duty, just like a mother carries her child when it is very young. However, that is far from enough to fulfill the mother's claim against he children which is constituted by the constant care she takes of them, with every breath of her life. Since all feelings, actions and reactions are related to faith in the context of the Surah, it adds a final comment, referring all matters to God who knows people's intentions and what lies behind words and actions: "Your Lord knows best what is in your hearts. If you are righteous, He is certainly most forgiving to those who turn repeatedly to Him (seeking His mercy)." [i]Arab News - 29 October 1999[/i] More to follow, Insha Allah.....until the end of the Surah. Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Articles from 5 Onwards
Haniff
08/18/01 at 05:55:36
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches - 11 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_25.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_26.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_27.gif[/img] [color=Green]Your Lord knows best what is in your hearts. If you are righteous, He is certainly most forgiving to those who turn repeatedly to Him (seeking His mercy). Give to the near of kin their due, and also to the needy and the wayfarer. Do not squander your substance wastefully, for the wasteful squanderers are Satan's brothers, and Satan has always been ungrateful to His Lord. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_28.gif[/img] But if you must turn aside from them in pursuit of an act of kindness you hope to receive from your Lord, then at least speak to them kindly. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_29.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_30.gif[/img] Do not be miserly, allowing your hand to remain shackled to your neck, nor stretch it out fully to maximum limit, lest you find yourself being blamed or reduced to destitution. Your Lord gives in abundance, or in scant measure, to whom He wills. He is indeed fully aware of all His servants, and sees them all.[/color] [i](The Night Journey, Al-Isra', 17:25-30)[/i] An Islamic code of conduct Commentary by Sayyid Qutb[/center] Last time we commented on the verse which decrees kindness to parents as a major duty of all sons and daughters, pointing out the importance given to it by Islam as it is closely associated with the offering of worship only to God. As all feelings, actions and reactions are related to faith in the context of the Surah, it adds a final comment, referring all matters to God who knows people's intentions and what lies behind words and actions: "Your Lord knows best what is in your hearts. If you are righteous, He is certainly most forgiving to those who turn repeatedly to Him (seeking His mercy)." This verse immediately precedes the outline given in the Surah of orders, duties and standards to serve as a guideline for the propriety of every statement and action. It also leaves the door open to anyone who makes a mistake or falls short of expectations to declare his repentance and seek forgiveness. When a person's heart is set on the right track, the door to forgiveness remains open. The verse mentions in particular those who turn back to God every time they slip or make a mistake. The Surah proceeds to include all relatives and the need to be kindly to them, adding also the needy and travelers who may find themselves in difficulty. It expands on family relations so as to include all human bonds in their broadest sense: "Give to the near of kin their due, and also to the needy and the wayfarer. Do not squander your substance wastefully, for the wasteful squanderers are Satan's brothers, and Satan has always been ungrateful to His Lord. But if you must turn aside from them in pursuit of an act of kindness you hope to receive from your Lord, then at least speak to them kindly." The Qur'an makes it clear that the near of kin, the needy and stranded travelers have a right against us which may only be discharged by financial assistance. This does not come as a favor which one person does to another; it is a duty imposed by God and associated with worshipping Him alone. When we fulfill this duty we are only discharging our responsibility, and cultivating a close relationship between ourselves and those to whom we give it. The giver has no favor against the recipient, because he is only fulfilling a duty toward God. The Qur'an speaks strongly against squandering, which is defined as spending one's money in some wrong way. Mujahid says that if one spends all his money for rightful purposes, he is not a squanderer, but if he spends a small amount in the wrong way, he is a squanderer. Thus, it is not the amount which one spends but the purpose for which he spends it. Hence, squanderers are indeed Satan's brothers because they spend their money for evil purposes, and to finance their disobedience of God. It must be remembered that "Satan has always been ungrateful to His Lord." Both Satan and the squanderers do not fulfill their duty of appreciating God's favors, which means that they should use it only in purposes that earn God's pleasure, doing His bidding and refraining from anything He has forbidden. When a person does not have the means to do his duty by helping his relatives, the needy and stranded travelers, and he finds it embarrassing to meet them face to face, he should turn to God praying Him to give him good provisions and to provide for those in need. At the same time, he should promise those needy persons that he will give them whenever his means show an improvement. At the same time, he should speak to them kindly. He must not show his boredom with them, nor should he remain silent and leave them alone, so as to make them feel embarrassed. A kind word serves a good purpose and opens up hopes: "But if you must turn aside from them in pursuit of an act of kindness you hope to receive from your Lord, then at least speak to them kindly." Within the context of prohibiting the squandering of money, the Qur'an orders moderation in all spending: "Do not be miserly, allowing your hand to remain shackled to your neck, nor stretch it out fully to maximum limit, lest you find yourself being blamed or reduced to destitution." Striking a proper balance is the rule in the Islamic method. To move to either extreme leads to imbalance. The verse employs images to describe the intended meaning. It paints miserliness as a hand tied up to one's neck, while a spendthrift is shown as one with hands stretched out completely, unable to hold to anything. The end of miserliness and the end of squander is drawn as a person sitting down, facing blame, powerless. The description here uses a position of weakness like that which makes an animal refuse to move. This applies to a miserly person whose miserliness weakens him to the point of inaction, and to a spendthrift who finds himself deprived of all power. Both are blamed in the end, one for stinginess, the other for squandering his money. The best attitude is to seek a middle course, tilting neither toward a tight fist, nor toward careless extravagance. The order to seek a middle course is followed with a comment stating that the provider for all is God, and it is He who may give abundant provisions or may give in a tight measure. Yet the One who gives to all is the One who orders a middle course: "Your Lord gives in abundance, or in scant measure, to whom He wills. He is indeed fully aware of all His servants, and sees them all." Whichever way He gives to any one of His servants is determined on the basis of His wisdom. He commands all to follow a course of moderation, prohibiting both extremes of miserliness and careless extravagance on the basis of His perfect knowledge of what is most suitable for all His servants at all times. It is He who has revealed the Qur'an to guide to the straight path in all situations. [i]Arab News - 05 November 1999[/i] Insha Allah, more to follow.....until the end of the Surah. Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Articles from 5 Onwards
Haniff
08/19/01 at 00:16:35
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches - 12 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_31.gif[/img] [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_32.gif[/img] [color=Green]Do not kill your children for fear of want. It is We who shall provide for them and for you. To kill them is indeed a great sin. Do not come near adultery. It is indeed an abomination and an evil way[/color] [i](The Night Journey, Al-Isra', 17:31-32)[/i] Setting values right Commentary by Sayyid Qutb[/center] We finished our last commentary with discussing the verse in which God states that He provides for people as He pleases. To some He provides riches, and some he leaves in straitened circumstances. He does so to test them all. Some are tested with affluence and some with poverty. "Your Lord gives in abundance, or in scant measure, to whom He wills. He is indeed fully aware of all His servants, and sees them all." As the Qur'an makes this clear statement, it follows it with a reference to the fact that some people in pre-Islamic days used to kill their daughters for fear of want and poverty. It then adds a clear order prohibiting the killing of children for that reason. Since God is the One who determines the means people will have, there is no connection, then, between poverty and the number or sex of the children one may have. The matter is fully in God's hands. When people purge their thoughts of the false notion of any direct relationship between poverty and having children, and when they adopt the correct concept in this regard, there will be no reason for that ghastly crime which flies in the face of human nature and the right to life: "Do not kill your children for fear of want. It is We who shall provide for them and for you. To kill them is indeed a great sin." When people adopt false beliefs, those beliefs will have an effect on their practical life. The effect will not be confined to the mere adoption of wrong notions or the offering of worship rituals. On the other hand, purging faith from any false notions will have a positive effect on feelings, behavior and social life generally. The fact that people in pre-Islamic Arabia used to bury their daughters alive provides a clear case of how far faith can affect human life so as to establish such horrendous crime as an acceptable social norm. It testifies to the fact that life will inevitably be affected by the sort of beliefs people adopt. Indeed faith cannot remain isolated from human life. A word should be said here about the meticulous care the Qur'anic style reflects in its usage. In this particular verse we note that provision for the offspring is mentioned before the provision for their parents. In Surah 6, entitled Cattle or Al-Anaam, it is provision for the parents which comes first: "we provide for you and for them." The usage in both cases is related to the different emphasis they have. Here the verse is translated as: "Do not kill your children for fear of want. It is We who shall provide for them and for you. To kill them is indeed a great sin." The translation of -the verse in Surah 6 may be given as follows: "Do not kill your children because of your poverty. It is We who provide for you and for them." (6: 151) It is clear that this Surah is referring to the killing of children because of fear that their presence will lead to the poverty of their families. Hence, providing for the children is mentioned first. In Surah 6, it is mentioned that the children are killed because of the actual poverty of their parents. Hence, the provision for the parents is mentioned first. Thus every little detail, even putting something first at one time and second on another occasion is for a definite reason. The prohibition of killing children is followed by a prohibition of adultery: "Do not come near adultery. It is indeed an abomination and an evil way." There is a definite link between the killing of children and adultery. We find that the prohibition of adultery here intervenes between the prohibition of killing one's children and that of killing oneself. This takes into account the link to which we are referring here. Adultery represents killing in various ways. It is a killing because it wastes life matter as it puts it in the wrong place. It is often followed by a desire to get rid of its natural consequences through abortion or infanticide. If the child is spared that and allowed to live, it is abandoned to a life of misery and deprivation, which is a killing in a different form. It is a killing of the community because family relations are thus lost, and blood ties are confused. People will have little trust that the children they bring up are their own. Thus community relations become weak and the spirit of the community becomes more or less dead. Adultery may also be described as a killing of the community for a different reason. The ease which it provides for the fulfillment of the sexual desire makes marriage a redundant institution, and the family an unnecessary responsibility. We must not forget that the family provides the proper home where the young generation should be reared, and where sound human nature is consolidated. It is the home where sound upbringing can be ensured for boys and girls alike. Throughout history, every community that allowed immorality to spread and become common brought its own decline. Some people may feel that this may not be true, looking at the fact that Europe and the United States continue to enjoy power despite the fact that immorality is widespread there. Yet the results of such loose morality are now apparent in older nations, such as France. As for new nations like the US, it may take some time yet before such effects are visible. This is due to the fact that the community there is still young. The case is like that of a young man who gives rein to his desire. The effects may not appear on him when he is young, but when he grows older, his decline becomes rapid. The Qur'an warns against coming near to adultery, in order to give stronger emphasis that it is something to guard against. Since adultery is committed to satisfy a strong desire, steering away from it is safer. When one finds himself in a situation which makes it easy, one may not be able to resist it. Hence, Islam takes appropriate measures of prevention. It dislikes the mixing of the two sexes where that is unnecessary, forbids that one man stays with one woman in a closed place, and prohibits indecent appearance when women go out or attend social functions. It encourages marriage and recommends fasting for those who cannot marry. It disapproves of all types of barriers that prevent people from getting married such as exorbitant dowers. It makes it clear that no one should ever fear poverty as a result of having children, and encourages its followers to provide help to those who wish to get married in order to preserve their chastity. It also prescribes very severe punishments for the crimes of adultery and false accusation of others of having committed it, without providing proper evidence to support such accusations. All such measures are taken in order to preserve the Muslim community against slipping into the road to decline. [i]Arab News - 12 November 1999[/i] Wassalamu Alaikum Warahmatullahi Wabarakatuh Insha Allah, more to follow.....until the end of the Surah. Haniff

Re: What the Qur'an teaches - Articles from 5 Onwards
Haniff
08/19/01 at 23:41:09
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches - 13 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_33.gif[/img] [color=Green]Do not kill anyone, for God has forbidden killing, except in (the pursuit of) justice. If anyone is slain wrongfully, We have given his heir authority to seek just retribution). He (i.e. the heir) must not exceed the bounds of equity in (retributive) killing. He is given help.[/color] (The Night Journey, Al-Isra', 17:33) Everyone safe in a peaceful community Commentary by Sayyid Qutb[/center] The present passage of the Surah outlines a complete code of conduct for the Muslim community which ensures that relations between members of the community are set on the right basis. Last time, we dealt with the commandments prohibiting the killing of one's children for fear of poverty, making clear that God provides for all, young and old. We also discussed with the prohibition of adultery pointing out that when it spreads in a certain community, it destroys its moral fabric and threatens its very existence. It is, in a way, a form of killing of the whole community. Now we look at the following verses which forbid the killing of any human being, except for a valid reason. The Surah makes this very clear and outlines the method of ensuring justice for the family of the victim: "Do not kill any one, for God has forbidden killing, except in (the pursuit of) justice. If anyone is slain wrongfully, We have given his heir authority (to seek just retribution). He (i.e. the heir) must not exceed the bounds of equity in (retributive) killing. He is given help." Islam is a religion which preserves life and ensures peace. Hence, it considers that the killing of any human being to be a crime of the highest order, ranking next to associating partners with God. It is God who gives life. Hence, no one may take life away except by God's permission and within the limits which He has allowed. Every human life has a sanctity which may not be violated. The limits which God has allowed for the infliction of capital punishment are very clear. They are not subject to any influence by prejudice or personal views. A highly authentic Hadith related by Al-Bukhari and Muslim quotes the Prophet as saying: "No Muslim person who bears witness that there is no deity other than God and that Muhammad is God's messenger may be killed except for one of three reasons: a life for a life, a married adulterer and a rebel who renounces his faith and abandons his community." The first of these three legitimate ways to inflict capital punishment ensures fair retribution. It allows the killing of one person in order to guarantee life for many people. God tells us that "in just retribution there is life for you" (2: 179). This life is thus preserved by stopping those who are intent on assaulting others and killing them for no reason. When they realize that just retribution will make them pay for their ghastly crimes with their own lives, they will stop short of that. Again there is life for the community as the law of just retribution stops the relatives of the victim from vengeance killing which will not stop at killing the offender only. When vengeance killing is allowed on the loose it leads to mutual killing of innocent people as the family feud develops further and further. On the contrary, just retribution gives security to all, making sure that no one other than the offender is threatened. Thus, everyone goes about his life in peace and security. The second reason for executing an offender seeks to prevent the spread of immorality which threatens the life of the community, as we have mentioned last time. The third justification seeks to repel spiritual corruption which leads to chaos within the Muslim community, threatens its peace and security and destroys the system God has chosen for it. The one who rebels, renouncing his faith and abandoning his community condemns himself by his action. He had adopted Islam by choice, under no compulsion, and become a member of the community, aware of its secrets. Hence, when he abandons it, his action constitutes a threat to it. Had he remained a non-Muslim, no one would have compelled him to adopt Islam. Indeed Islam would have ensured that he would remain safe and secure if he belonged to another Divine religion, or that he would be protected and given safe conduct to reach his own community if he was a pagan. That represents complete fairness with those who belong to any faith other than Islam. "Do not kill anyone, for God has forbidden killing, except in (the pursuit of) justice." These are the only three reasons which justify capital punishment in Islamic law. Otherwise any killing is considered wrongful, bringing other provisions of Islamic law into operation: "If anyone is slain wrongfully, We have given his heir authority (to seek just retribution). He (i.e. the heir) must not exceed the bounds of equity in (retributive) killing. He is given help." Thus wrongful killing gives the victim's heir, or his next of kin an authority to seek the implementation of the law of just retribution. It is up to the next of kin to demand that the killer pays with his life for his crime, or to spare his life in return for the payment of blood money, or to forgive the offender altogether, demanding no compensation. This authority over the killer is given to the victim's next of kin because he is in possession of the killer's blood, as it were. In return for this authority, Islam prohibits the victim's relatives to go too far in exercising their authority. That may be in the form of exceeding their limits, killing others in addition to the actual killer of their relative. That is the way vengeance killing works in non-Islamic communities where the killer's close relatives may be killed in revenge. They may be free of all guilt, but they are killed simply because they are relatives of the killer. Another aspect of exceeding one's limits is to disfigure the killer when he is killed in just retribution. The victim's next of kin may insist on the killer being executed, but he has no justification to resort to disfigurement, which is totally prohibited by Islam. "He (i.e. the heir) must not exceed the bounds of equity in (retributive) killing. He is given help." That help is given in the fact that God's law judges in his favor and the ruling authorities ensure that justice is done. Hence, he is required to remain within the confines of justice so that he receives the help he needs in order to obtain what rightfully belongs to him. Giving the next of kin of a murder victim authority to exact just retribution, and assuring him the help of the law and the authorities responds to the demands of human nature. Relatives may be highly agitated, and even blinded by the desire for revenge. In the flight of their anger they may try to hit right or left, taking people on suspicion. But when they realize that God has given them authority to exact just retribution, and that they may demand that the killer should pay with his life for his crime, and that the ruler is required to help them get justice, they may be pacified. That would make it easier for them to stop at the proper legal limits in this case. They are assured of justice. A human being is not required to go beyond his nature so as to stifle his burning desire for revenge. Islam acknowledges this fact and meets the demands of human nature in a way which ensures safety for the individual and the community. It does not try to impose forgiveness and reconciliation by force. Indeed it urges such forgiveness and makes it clearly the better option, assigning rich reward for forgiveness but only after it states the legal rights. Thus the relatives of a murdered person may seek punishment of the killer, or they may pardon him. Their feeling that they have the two options available to them is more likely to encourage them to forgive. To try to force forgiveness on them may be counter-productive. Ip may indeed make them more violent in seeking retribution. [i]Arab News - 19 November 1999[/i] Insha Allah, more to follow.....until the end of the Surah. Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)

Re: What the Qur'an teaches - Articles from 5 Onwards
Haniff
08/21/01 at 05:35:45
Assalamu Alaikum Warahmatullahi Wabarakatuh [center]What the Qur'an teaches - 14 [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_34.gif[/img] [color=Green]Do not come near the property of an orphan before he comes of age, except with the best of intentions. Be true to all your promises, for you will be called to account for all that you promise. [img]http://www.unn.ac.uk/societies/islamic/quran/arabic/17_35.gif[/img] And give full measure whenever you measure, and weigh with accurate scales. That is fair, and best in the end.[/color] [i](The Night Journey, Al-Isra', 17:34-35)[/i] Complete honesty in every aspect of life Commentary by Sayyid Qutb[/center] Having completed its instructions concerning the sanctity of people's honor and life, the Surah tackles in its outline of the Islamic code of conduct the question of the property of orphans and the requirement of fulfilling one's promises and pledges: "Do not come near the property of an orphan before he comes of age, except with the best of intentions. Be true to all your promises, for you will be called to account for all that you promise." Islam makes it clear that a Muslim's life, honor and property are to be protected and preserved. The Prophet says: "Everything that belongs to a Muslim is forbidden to be taken away by another: his blood, honor and property." (Related by Al-Bukhari, Muslim, Malik and Abu'-Dawood and At-Tirmithi). The Surah, however, makes a special case concerning the property of an orphan, ensuring its full protection. It forbids the mere coming near it except for what is best for the orphan. That is due to the fact that an orphan is too weak to manage his property or defend it against assault. Hence, the Muslim community is required to take proper care of the orphan and his property until he comes of age and becomes able to take care of his property and ensure that it is properly managed. An important point to be noted in connection with all these instructions is that matters which an individual needs to implement in person, as an individual, are phrased in the singular form. On the other hand, the instructions that are addressed to the Muslim community, are given in the plural form: Thus we see that the order to maintain kindness to parents and to be charitable to relatives, needy people and travelers in need, and to refrain from extravagance and maintain a middle way between being tight-fisted and spendthrift, and to ascertain the truth in every situation and refrain from showing arrogance and conceit are all given in the singular form. That is due to the fact that the responsibility in these areas is shouldered by the individual. On the other hand, the plural form is used to express the instructions prohibiting the killing of children, adultery, and homicide, and those concerning the protection of an orphan's property, honoring promises and pledges, and giving fair weight and measure because these concern the community as a whole. Here we see that the order not to come near the property of an orphan, except with the best of intentions, is given in the plural in order to make the whole community responsible for the protection of the orphans and their property. That is certainly a collective responsibility. Looking after an orphan's property is an act of trust which constitutes a pledge by the whole community. Hence, it is followed with an order to honor all promises and pledges: "Be true to all your promises, for you will be called to account for all that you promise." God will certainly question people about their promises and will hold to account anyone who is in breach of trust or pledge. Islam attaches great importance to the fulfillment of promises and pledges and to being true to one's trust because this is the essence of honesty and integrity, both personal and social. In fact, fulfillment of promises and honoring trust is mentioned in various ways and forms in the Qur'an and Hadith, both with regard to pledges given to people or to God, by individual, community or state, ruler or ruled. In practice, Islam has set an example for such fulfillment which remains unknown in human history except under Islamic rule. The code of conduct then speaks about fairness in commercial dealings: "And give full measure whenever you measure, and weigh with accurate scales. That is fair, and best in the end." The relevance of fulfilling promises and giving fair and full measure and weight is readily apparent, both in meaning and expression. This makes the progress from one to the other easy and smooth. To be fair in transactions and to give full weight and measure are actions which mark honest dealing and good intentions. Thus internal dealings within the community are set on the right footing which promotes trust and honesty, and ensures blessings all round: "This is fair, and best in the end." It is good in this life as it maintains fairness, and better in the hereafter as it ensures good reward. The Prophet (peace be on him) says: "No man who is able to secure unlawful gains yet abandons that for no reason other than fearing God but will certainly receive from God what is better than such gains here in this life, before he receives his reward in the life to come." Giving in to greed and stinginess in weight and measure betrays meanness and dishonesty which destroys trust within the community. It leads to poor trading, lack of blessing and trust in the community. This is bound to have repercussions on individuals who find themselves losers after they had thought to gain by stinting their measure. Whatever gain they may make is superficial and short-lived. Stagnation of trade, which is a byproduct of such stinting, is certain to show its effects on individuals. This is a practical fact which is recognized by every far-sighted businessperson. They maintain honesty as a business principle not because of any ethical, moral or religious motive, but because they see from practical experience that it gives them much better gains. Thus one person may be fair in business and may give full weight and measure for practical and trade reasons while another does the same as part of implementing his religious convictions. The difference between the two is that the latter gets all the benefits received by the former in addition to maintaining a clean conscience and looking up to higher horizons. He benefits by a much broader vision of life and its enjoyments. This clearly shows that Islam fulfills the objectives of practical life while building its wider concepts and happier environment. [i]Arab News - 26 November 1999[/i] Insha Allah, more to follow.....until the end of the Surah. Wassalamu Alaikum Warahmatullahi Wabarakatuh Haniff (with 2 f's)
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