Having graduated in Engineering I left this sphere of learning for almost five years, so that I could study Arabic and Islam. Would this mean the rejection of the religion of my birth?
In research of a rational parameter, I was led to go through the Holy Quran. It was during this study that I realised how infinitely miraculous is the plan of Almighty Allah, and how marvellous is His Guidance in the form of the Holy Quran. Plunging into its ocean of revelations and learning, I realised that I was a traveller who had not only lost my way, but had not even had the understanding to realise that this pathway had been there for me from birth. No longer was I a Muslim in name only, no longer a prey to ignorance bordering on hypocrisy, but, at last, making an effort to travel on the right path…

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Quranic Arabic & Integral Studies

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Lecture 3 Surah Luqman

LECTURE 3: THE FOUNDATIONS OF QURANIC HIKMAH AND STATUS OF WILLPOWER

IN THE SHADE OF  SURAH LUQMĀN (31), SECTION  2

وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ أَنِ اشْكُرْ لِلَّهِ وَمَن يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ حَمِيدٌ (31:12) وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ (31:13) وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَى وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ (31:14)

وَإِن جَاهَدَاكَ عَلى أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ (31:15) يَا بُنَيَّ إِنَّهَا إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُن فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ (31:16) يَا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ وَاصْبِرْ عَلَى مَا أَصَابَكَ إِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ (31:17) وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ (31:18) وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِن صَوْتِكَ إِنَّ أَنكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ (31:19)

“We gave wisdom to Luqmān so that he may be grateful to Allah. The one who pays thanks does so for his own good; and the one who denies His favours (should know that) Allah is certainly free of all wants, worthy of all praise. When Luqmān, while advising his son, said to him: “O my son! Do not ever commit shirk (associating anyone else with Allah); surely committing shirk is the worst iniquity. We have enjoined man concerning his parents – his mother carries him in her womb while suffering weakness upon weakness and then weans him in two years – (That’s why We commanded him): “Give thanks to Me and to your parents, (and keep in mind that) to Me is your final goal. If they argue with you to commit shirk, of which you have no knowledge, then do not obey them; however you should still treat them kindly in this world, but follow the way of that individual who has turned to Me. (After all), to Me is your return; then I will inform you about (the reality of) all that you have done. (Luqmān further said) “O my son! Allah will bring all things to light, be they as small as a grain of mustard seed, be they hidden inside a rock or high above in the heavens or (deep down) in the earth. Allah is well aware of all things to their finest details. O my son! Establish Salah, enjoin good and forbid evil. Endure with patience whatever befalls you, surely this shows your determination in conducting the affairs. Do not speak to the people with your face turned away (with pride), nor walk proudly on earth; for Allah does not love any self-conceited boaster. Be moderate in your pace and lower your voice; for the harshest of voices is the braying of a donkey”.

(Luqmān, 31:12-19)

In this series of lectures in the Selected Syllabus of the Study of the Quran, we looked in the first lecture at Surah Al-‘Asr, and in the second we looked at Āyatul Birr. Now we are commencing the third lecture, which will examine the second section of Surah Luqmān. Surah Luqmān is found in Juz 21 and there are eight verses in its second rukū‘ (section). The English translation of this second section is presented above. Please go through this translation. Let us first understand why this piece has been selected as the third lecture in this sequence.

When considering the translation, you may have realised that in this passage, the same four factors have been narrated (albeit in a new style and with a different sequence) that were mentioned before in Surah Al-‘Asr and Āyatul Birr. This is so because the main guidance and the straight path is the same, and the milestones are also the same. The difference is, according to a poet, that ‘the fragrances are different of the flowers’.

In other words, the main purpose of the Quran is to elaborate the ‘path of guidance’ in different rhetoric and styles. The difference arises from changed topics, with different texts and contexts, resulting in a variety of discussions.

1.                 TAWHĪD

We learnt in the previous lecture that Islam is based on belief in three doctrines:

(a) ‘Imān billāh’ (Belief in Allah);

(b) ‘Imān bir Risālah’ (Belief in Prophethood); and

(c) ‘Imān bil Ākhirah’ (Belief in the Hereafter).

Of the three doctrines, the topic of ‘Imān billāh’ has been dealt with here elaborately in both a positive and a negative sense.

The positive aspect of ‘Imān billāh’ is to pay homage and thanks to Allah, and the negative aspect is not to join anyone else with Allah in worship. Thus if a person attains both characteristics of being properly thankful to Allah and avoiding polytheism, then the person has achieved ‘Imān billāh’ and its required manifestations with perfection.

2.                 RISĀLAH

Contrary to the above, you will not find ‘Imān bir Risālah (Belief in Prophethood) anywhere in this section. So there is no description about any apostle or any prophet; nor is there mention of the angels or even of any divinely revealed book. The reason is that the basic discourse of wisdom, and the fundamentals of Quranic philosophy, have been expressed on behalf of Luqmān, a person who was not an apostle or a prophet, nor the follower of any apostle or prophet. The purpose of referring to Luqmān here is to make clear the reality that if any person employs his or her mental aptitude under the guidance of human nature and right intellect, and sincerely searches for the truth and reality, the person will eventually attain ‘Imān billāh’. Hence there is no mention of apostleship or prophethood in this section.

3.                 HEREAFTER

Yet, ‘Imān bil Ākhirah’ (Belief in the Hereafter), by virtue of being the retribution and final outcome of our worldly deeds, is mentioned here in a very eloquent manner. ‘Imān bil Ākhirah’ reminds the believer that the deeds and actions of every human being will not be in vain. Rather, the full recompense of good and evil will be given in the Hereafter. So the honourable Luqmān’s admonitions to his son include the important precept:

يَا بُنَيَّ إِنَّهَا إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُن فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ (31:16)

“Luqmān further said: “O my son! Allah will bring all things to light, be they as small as a grain of a mustard seed, be they hidden inside a rock or high above in the heavens or deep down in the earth. Allah is well aware of all things to their finest details”.

(Luqmān, 31:16)

This is actually the quintessence of ‘Imān bil Ākhirah: “Don’t ignore the reckoning of deeds; Definitely the deeds will have an outcome!” But here again, the Day of Resurrection, punishment and reward, and hell and paradise are  not mentioned literally in this section. This is because people can only be informed of the details of these matters through apostleship and prophethood. Thus, this section deals only with that aspect of ‘Imān Bil Ākhirah that can be ascertained directly through human nature and correct intellect, without requiring the guidance of wahi (revelation), apostleship or prophethood.

4.                 THE BASE (FOUNDATION) OF WISDOM

Allah has entrusted in every human heart and mind the recognition of the Creator and Rabb. But this recognition has been entrusted in a dormant condition. The main base of hikmah (wisdom) is to enlighten this dormant recognition of one’s Rabb within one’s heart and mind.

A person’s recognition of his or her Real Rabb is an inevitable outcome of the person’s having sound intellect and correct vision. Similarly, if a person has sound ideas and an amiable disposition, the inevitable consequence is that the person will possess the quality of ‘shukr’ (thankfulness).  In other words, if a person has wisdom, the essential demand of that wisdom is that the person’s passion of thankfulness be directed firmly towards the person’s real Owner, Master and Rabb. Then, such thankfulness to Allah makes it imperative upon such a person to totally avoid shirk (polytheism), and to carefully adhere to tawhīd.

So, Wise Luqmān, upon whom Allah bestowed intellect and wisdom, recognised his Rabb and was filled with the passion of thankfulness towards Him. Thus, he advises his son very lovingly and attractively:

وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ (31:13)

“When Luqmān, while advising his son, said to him: “O my son! Do not ever commit shirk (associating anyone else with Allah); surely committing shirk is the worst iniquity.”

(Luqmān, 31:13)

5.                 THE FULFILMENT OF THE RIGHTS

In Surah Āl-‘Asr and Āyatul  Birr, we found that the first thing after Imān was ‘Amal Sāleh. But in this section, the first directive after avoiding polytheism is to ‘fulfil the rights’, and of these rights, the first is the right of the parents. In the Quran Hakeem, the directives begin with the right of Allah as the exclusive One to be worshipped, and the directive to totally adhere to tawhīd (Oneness of Allah) and totally abstain from shirk (polytheism). Then, in many places in the Quran Hakeem, immediately after the directive to worship Allah alone, comes the directive to fulfil the rights of the parents. So it is in this section too: after the two verses, one of thankfulness to Allah and the second one the directive to adhere to tawhīd and avoid shirk, Allah informs us:

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَى وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ (31:14)

“We have enjoined man concerning his parents – his mother carries him in her womb while suffering weakness upon weakness and then weans him in two years – (That’s why We commanded him:) “Give thanks to Me and to your parents, (and keep in mind that), to Me is your final goal.”

(Luqmān, 31:14)

Similarly in other places, we find the same style of directive:

a)         Surah Al-Baqarah:

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لاَ تَعْبُدُونَ إِلاَّ اللّهَ وَبِالْوَالِدَيْنِ إِحْسَاناً (2:83)

“Remember, We took a covenant (firm commitment) from the Children of Israel: You shall worship none but Allah; be good to your parents”.

(Al Baqarah, 2:83)

b)        Similarly in Surah Al-An‘ām:

قُلْ تَعَالَوْاْ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلاَّ تُشْرِكُواْ بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَلاَ تَقْتُلُواْ أَوْلاَدَكُم مِّنْ إمْلاَقٍ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ وَلاَ تَقْرَبُواْ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالْحَقِّ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ (6:151)

“O Muhammad, say: “Come, I will recite what your Rabb has forbidden to you: not to commit shirk with Him, to be kind to your parents, not to kill your children making the excuse of inability to support them – We provide sustenance for you and for them – not to commit shameful deeds whether open or secret, not to kill any soul forbidden by Allah except for the requirements of justice. These are the things which He enjoined you so that you may learn wisdom”. (Al An‘ām ,6:151)

c)         Similarly in Surah Bani Isrāīl (Al-Isrā):

وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاَهُمَا فَلاَ تَقُل لَّهُمَآ أُفٍّ وَلاَ تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلاً كَرِيمًا (17:23)

“Your Rabb has decreed to you that: You shall worship none but Him, and you shall be kind to your parents; if one or both of them live to their old age in your lifetime, you shall not say to them any word of contempt nor repel them and you shall address them in kind words.”

(Al Isrā, 17:23)

6.                 SPECIAL RIGHTS OF THE MOTHER

In this section under study, after mentioning the rights of parents, Allah gives prominence to the rights of the mother. Following this, Allah emphasises thankfulness to the parents, together with thankfulness to Him as well.

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَى وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ (31:14)

“We have enjoined man concerning his parents – his mother carries him in her womb while suffering weakness upon weakness and then weans him in two years – (That’s why We commanded him): “Give thanks to Me and to your parents, (and keep in mind that), to Me is your final goal.”

(Luqmān, 31:14)

Nice behaviour with the parents is a comprehensive issue. It emerges from the fact that a person’s living in this world gives rise to many rights of various people that the person must fulfil. In Shari‘ah, this is called ‘Huqūqul ‘Ibād’, the rights of the fellow beings, and undoubtedly the most important of all these rights is the right of parents.

The greatest favour upon us is definitely the favour of Allah (swt) who is our Creator, Master and Real Rabb (Provider). Then after Allah, we are obligated to our parents who nourished us, took care of us, and underwent all kinds of troubles and hardship for us. In particular, the right of the mother is most superior. Hence, after mentioning the parents, the mother has been specifically given importance. The mother carried the burden of the child in her womb for a long time. Then after this, for a period of up to two years, the child sucked the mother’s milk from her breast and thereby obtained energy and strength from her. Hence, the right of parents, especially of the mother, is considered most important, and most deserving of being fulfilled earnestly.

There are two famous ahadeeth about the rights of the mother. One is: ‘Paradise is under the feet of the mother’. This hadeeth means that, by serving one’s mother and having nice behaviour towards her, a person can achieve paradise after death. The second hadeeth is that once a companion (rah) asked the Prophet (saw), ‘Who deserves the best behaviour and dealing from me?’ The Prophet answered, ‘Your mother.’ The companion asked a second time, ‘And then after that?’

The Prophet said again, ‘Your mother.’ The companion asked a third time, ‘And then after that?’ The Prophet repeated again, ‘Your mother.’ When the companion asked again for the fourth time, then the Prophet answered, ‘Your father.’ This hadeeth shows that the mother is three times superior to the father in respect of the fulfilment of her rights.

7.                 AN EXQUISITE (ELEGANT) POINT

One point that we should pay attention to is that Wise Luqmān advised his son about the rights of Allah (swt)  (‘O My son! Do not ever commit shirk’), but he did not think it proper to advise his son about his (Luqmān’s) own rights as a father. So Allah supplemented Luqmān’s advice Himself by including information about the rights of parents.

Here an issue crops up:  If these two rights – the right of Allah and the right of the parents – clash with each other, what should be done? That is, if the parents compel their adult child to commit shirk, what should the person do? This situation arose at the time of the Prophet (asws). There were a number of youth who embraced Islam in the Prophet’s presence. Two of these youth, Sa‘d bin Abi Waqas and Mus‘ab bin Umair (rah), had to face this problem. Both of their mothers were pagans, and they were compelling their sons, on the basis of their parental rights over their sons, not to leave the religion of their ancestors: ‘Return back to shirk’. Both mothers threatened to go on a hunger strike until they died from starvation. Now these noble, obedient and wise youth were in a dilemma. Naturally, they became confused because of their mothers’ obstinacy.

The Quran Majeed prescribed the solution in clear terms in this very long text.

“If they argue with you to commit shirk, of which you have no knowledge, then do not obey them;…………..”

(Luqmān, 31:15)

But Allah did not state that all the rights of such parents are forfeited. It is not so. Rather, their order about shirk is not to be obeyed, but the order to behave nicely to the parents is still valid. Therefore, this verse continues.

“……..However you shall still treat them kindly in this world………”

(Luqmān, 31:15)

But again, Allah warns that nice behaviour does not include following all the orders of one’s parents. We should follow only the orders of those people who have turned their face toward Allah.  Thence the verse ends.

“…..But follow the way of that individual who has turned to Me….”

(Luqmān, 31:15)

To obey polytheist parents or to imitate their actions is neither acceptable rationally, nor obligatory as a divine directive.

8.                 SIGHT OF RECAPITULATION

Alhamdolillah, we have conducted so far a bird’s eye exploration of the first half of this section – that is, the first four verses. Before proceeding further, let us review the content of the section as a whole.

The first verse contains an introductory statement about Wise Luqmān. The second verse starts with his advice, of which the first and most important advice is an emphatic instruction to abstain from shirk (polytheism). These two verses confirm the knowledge that exists instinctively in human disposition and that has been confirmed through revelation. In the next two verses, Allah (swt) revealed on His own behalf advice about conduct towards parents. This completes the first half.

Then the advice of Luqmān continues with his second advice about the recompense of deeds, i.e. Ma‘ād (Hereafter). Then there is some advice from Wise Luqmān on a few practical matters.

Now we will compare the content of this section with Surah Al-‘Asr and Āyatul-Birr, and then present a few suggestions.

As we discussed, Surah Al-‘Asr contains a comprehensive terminology of Imān, and Āyatul Birr goes into a little detail about the beliefs. In comparison, in this section Imān billah has been described in the form of thankfulness of Allah and abstinence from shirk, and ‘Imān bil Ākhirah has been discussed with reference to the Mukāfāt e-‘Āmal (recompense of deeds).

In relation to ‘Amal Saleh’, Surah  Al-‘Asr only mentions the comprehensive topic without any detail, while three important aspects of ‘Amal Saleh’ are presented in Āyatul Birr.

This section takes a similar approach to the one taken in Āyatul Birr. Just as human sympathy came before ‘Iqāmat-e-Salah’ (establishment of prayer) in Āyatul Birr, here the rights of parents have been prescribed before ‘Iqāmat-e-Salah’. Then the last two verses of this section mention other aspects of ‘Amal Saleh’ (virtuous deeds), dealing with the matters of politeness, modesty and humility. The literal meaning of the word ‘Sā‘r’, used in the second-to-last verse to refer to arrogant conduct, is the name of a disease affecting the neck of a camel. It causes the camel’s neck to become crooked. When people attain grandeur, their pride and vanity are generally manifested in their walking, disregard for others and ill-manners in their way of talking. Luqmān advises against adopting these evil practices, as Allah does not like self-conceited boasters and proud people. Moreover, Luqmān stresses adopting balance and moderation in practical life.

The third factor in Surah Al-‘Asr is Tawasi  bil Haq. In this section Tawasi  bil Haq is dealt with by the use of a specific terminology, ‘Amr bil Ma‘rūf, Nahī anil Munkar’, after the admonition for ‘Iqāmat-e-Salah’:

“………Enjoin good and forbid evil……”

(Luqmān, 31:17)

‘Amr bil Ma‘rūf, Nahī anil Munkar’ is of the most important obligations in Islam. It is important to the extent that Allah (swt) has mentioned the following verse in the Quran Kareem.

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللّهِ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَّهُم مِّنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ (3:110)

“You are the best nation which has ever been raised for the guidance of mankind. You enjoin good, forbid evil, and believe in Allah. Had the People of the Book (Jews and Christians) believed, it would surely have been better for them; among them some are believers but most of them are transgressors”

(Āl-e-‘Imrān, 3:110)

The last factor in Surah Al-‘Asr is Tawasi bis Sabr. In the advice of Wise Luqmān, this factor has been mentioned as follows:

“………………. Endure with patience whatever befalls you, surely this shows your determination in conducting the affairs.”

(Luqmān, 31:17)

Believers have been ordered to perform goodness, and persuade others towards righteousness, as well as to prevent evil and admonish others for doing evil. But, generally, people do not tolerate being advised towards good and admonished against evil. Hence the believers who carry out this obligation of advising others have to face ridicule, mockery, insults, and even tribulations and suffering of various kinds. So advising others is one of the most difficult tasks to perform.

This concludes the brief explanation of this section at glance. Let us pray to Allah (swt) that He bestows upon us wisdom and forbearance. Moreover, we should not limit ourselves to merely thinking and talking about this section of Surah Luqmān. Rather, all these matters should penetrate deeply in minds and hearts to become an integral part of our personality.

Āmeen Yā Rabbal ‘Ālameen.

9.      STUDY OF THE BLESSED ĀYĀT WITH CONTEMPLATION

In the very beginning of these lectures, we explained that there are two aspects of Quranic understanding. One is Tazakkur bil Quran – to grasp the real lesson and the gist of the content by the overall study of the Quran. The second is Tadabbur bil Quran – to study the verses and the surah more deeply by searching and analysing each word, discovering the relationship between the words, verses and surahs, and exploring the nazm (coherence) of the whole Quran. We have alhamdolillah already received guidance in short from the second section of Surah Luqmān. Now to obtain further guidance we have to carry out a deep study of this section.

This section is very significant for exploring the fundamentals of the Quranic Hikmah. Hikmah is generally considered to be a synonym for philosophy or wisdom. Wisdom is the method of exploring the truth, and philosophy is the outcome of that exploration. The source of both philosophy and wisdom is ‘aql’ (intellect), reason or logic. Philosophy follows the principles of logic. Hikmah is different to philosophy in the sense that hikmah is based on the principles of nature and is built on the foundations of universal truths and ‘aql-e-saleen’ (sound mind). In the same way, the Quran Hakeem mentions the mutual relation between ‘Kalimah Tayyibah’ and ‘Amal Saleh’:

مَن يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ (35:10)

“…Good words ascend to Him and good deeds are exalted by Him. (As for) those who plan evil deeds, they shall have severe punishment and their plots will be brought to nothing…….”.

(Fātir, 35:10)

There are some hidden realities in nature which can be felt at the lower level of our consciousness. We may not be able to present any evidence about them, but neither can we discard them. So, working with these axioms of nature, and working with the use of contemplation and intelligence, we can erect the elegant building of hikmah.

Let us now understand the Arabic word hikmah. It has the three root letters ha, ki, and ma, having a base meaning of strength and firmness. The word istahkām is derived from these root letters, and means very strong. Thus, hikmah is the firmness and stability of intellect and consciousness, by which a person is able to arrive at the correct conclusion by virtue of correct opinions and by virtue of differentiating between right and wrong. All such positive criteria, if they are attained by a person, are termed hikmah in collective sense. So Allah has declared ‘hikmah’ as His very great benevolence and reward in verse 269 of Surah Baqarah (no.2).

يُؤتِي الْحِكْمَةَ مَن يَشَاء وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَابِ (2:269)

“He grants wisdom to whom He pleases; and whoever is granted wisdom is indeed given a great wealth, yet none except people of understanding learn a lesson from it”.

(Al Baqarah, 2:269)

If a person has received hikmah, it is as if he received a very precious and rare treasure. Hikmah has a great value in Islam. So hikmah is a combination of a stable intellect; wisdom; ability to perceive the reality; forming a correct opinion; distinguishing between good and bad; and sharpness of mind to separate the evil from the good. So what a great favour and benevolence this is from Allah (swt) to the person upon whom Allah bestows His bounty of hikmah!

In a hadeeth about hikmah, the Prophet (asws) describes hikmah as follows:

The expression of hikmah is the lost asset of the believer”. He is the most deserving and true claimant. Hence he should get it from where he finds it.”

(Sahih Tirmizi, narrated by Abu Hurairah)

It is as if our precious treasure is lost and wherever we observe it, we should try our best to get hold of it, even at a great cost and with great effort and labour. A believer is the best and true claimant of hikmah and wisdom.

10.            THE FIRST BASIS OF QURANIC HIKMAH: GRATITUDE TO SOVEREIGNTY OF ALLAH

The talk on behalf of Wise Luqmān in this section has exhibited two fundamentals of Quranic hikmah. The first basis is gratitude to the Supreme Sovereign. Here it is appropriate first to understand ‘shukr’ thoroughly. Although this Urdu word is in common use, when anyone is asked its meaning, it is difficult to explain clearly.

‘What is ‘shukr’?’  has been elucidated nicely by Imam Raghib Isphahani. He says: ‘Shukr means the perception and comprehension of obligation and reward, and their disclosure and recognition.’

Contrary to this exhilaration is ‘kufr’. The first verse of this section declares:

وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ أَنِ اشْكُرْ لِلَّهِ وَمَن يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ حَمِيدٌ (31:12)

“We gave wisdom to Luqmān so that he may be grateful to Allah. The one who pays thanks, does so for his own good; and the one who denies His favours, should know that Allah is certainly free of all wants, worthy of all praise.”

(Luqmān, 31:12)

Generally, ‘kufr’ means to deny. For example, if one denies any basic teaching of deen; denies tawhīd; or denies any perfect attribute of Allah (swt); or denies risālah (prophethood), end of prophethood, end of paradise and hell, such a person is a ‘kāfir’. This statement is very correct, but literally kufr is the antonym of ‘shukr’. ‘Shukr’ is the realisation of divine blessings and also its proclamation, while ‘kufr’ is concealment or suppression of the divine blessings. When ‘kufr’ is spoken in contrast with ‘shukr’, it is called thanklessness or ingratitude.

Pondering a little, you may conclude that ‘shukr’ is an inseparable part of the upright and undistorted human nature. This axiom is not limited to humans but is found in animals as well. You may have observed that when a hungry and thirsty animal is offered food and water, and he has quenched his thirst and fed himself, then he will raise his neck and head to see his benefactor. If you carefully examine his facial expression, you will find a passion of thankfulness in his eyes. This is in the nature of the animal. The true indication of nobility by nature, in animals as well as in humans, is a passion of thankfulness. If this response is somewhat absent, then such a person is ungrateful in the sense that he has been treated nicely and he does not even realise the favour done to him. He is not even conscious of the fact that someone has treated him kindly in an excellent manner. For such a person, it will be construed that his mentality is perverted, or in other words the nerves of his nature are dried up.

The Arabs call a boiling spring ‘al-Ainush Shukrā’, i.e. the spring from which boiling water is coming out. And ‘Dābbatun Shakuru’ is the name given to the animal that becomes plump by being provided with nice food and being carefully looked after. Thus, ‘shukr’ is refers to the passion that emerges from inside a person in response to a bounty given to him or her. This natural feeling is further developed through sound mind and intellect. What is the role of intellect? It is to recognise the true benevolence that is done to a person and so fill the person’s mind and heart with the passion of thankfulness and gratitude for that benevolence.

Just think on! When a person is in her teenage years, her mental horizon is limited to the extent that she considers her parents as her cherishers, her care-takers. ‘My parents are the ones who realise my problems, my needs and my troubles and they are definitely going to solve all my issues and requirements’.  Hence her conscious sentiment of thankfulness concentrates around her parents. As her level of thinking evolves, and her intellect also develops, her consciousness is elevated and her mind becomes broadened. Then the person realises that she is obligated to so many folks. ‘My country, my community, my family and relatives, all of them are my well-wishers. They think for my betterment. I owe their obligations in ranks.’ Thus the passion of thankfulness expands.

The person then starts thinking: ‘The earth from which I am receiving my food, the sun which is maintaining the whole system of life, the harvest, the rain that brings life to the dead land – I am indebted to all these which are fulfilling my needs. Hence almost every item in the universe is assisting me to fulfil my needs.’ So her thankfulness expands to include the vastness of the universe.

By taking this thought one pace forward, and taking a further leap in intellect, the person can conclude that all the numerous manifestations of the universe exhibit a coordination and coherence. She will realise that definitely there is one source and fountain-head, the One, that creates, governs and controls all occurrences. The heat in the sun is not owned by itself. There is someone else who has placed the characteristics of warmth and heat in it. No characteristic in anything is attained by the thing itself, but bestowed upon it by the One Who is one Creator, one Rabb (Sustainer, Provider), one Benefactor whose bounties, generosities and benevolence are scattered in the whole universe. Then what further?

The intellectual journey commenced above, starting from the thankfulness to one’s parents and expanding up to the universe, reaches its final destination, ultimately ending with the focus on the One Being. The traveller will grasp the truth that the real source of her bounties, and to whom she must pay the homage of thankfulness, is the True Allah. So the ultimate secret explored and formed by the combination of intellect and human nature is the understanding of Tawhīd resulting in thankfulness to Allah. This has been narrated by Allah (swt):

“…… The one who pays thanks, does so for his own good; and the one who denies His favours, should know that Allah is certainly free of all wants, worthy of all praise.”

(Luqmān, 31:12)

Here, the Arabic word ‘an’ is used for guidance toward the inevitable logical outcome of the intellect and hikmah (wisdom). In other words, the intellect that does not generate the characteristic of thankfulness to Allah can in no way be acknowledged as wisdom (hikmah).

Moreover, there are three stages of thankfulness. Imam Raghib (rah) has discussed this issue in a very excellent manner. According to him, the first stage of thankfulness is to perceive and understand the blessings that one has received. Quite obviously, if the Koh-i-Noor diamond is placed on the palm of a small child, he will not realise what it is. He will think that it is just a piece of glass. So, the child will not feel thankful for the Koh-i-Noor diamond, because the child is not conscious enough to realise what a great favour has been done to him. Hence, the first stage of thankfulness is proper sagacity and comprehension of the bounty.

The second stage of thankfulness is Shukr bil Lisān (thanks by tongue). It means to express praise for the benevolence of the benefactor by words: ‘Thank you’ or ‘Shukran’ (‘thanks’ in Arabic). In a civilized and cultured society, such words are very commonly used, almost constantly repeated words.

The third stage of thankfulness is Shukr bil Jawārih (thanks by limbs). This means to pay homage for one’s thankfulness by becoming personally involved in the activity related with the bounty. For example, a father purchased a nice book and presented it to his son. The polite son expressed thanks to the father verbally (Shukr bil Lisān), and put this book on the shelf. He did not read or use it to guide his actions. This is an insult and thanklessness to his father. Hence, to make use of the favour or bounty is also the demand of gratitude, and the proper expression of thankfulness for it.

In short, thankfulness is a natural response of a person. The outcome of a sound mind and intellect is to recognise and believe the Creator and Rabb (Sustainer) is the real benefactor and provider to all people in this world. By combining the natural response and sound intellect, the fountain of passion for thankfulness to Allah (swt) sprouts from the deep depth of the heart, and the music of His praise and thanksgiving are chanted by the tongues of the people at large.

Then also the required response to Allah’s Benevolence is to fulfil His rights. The greatest right of Allah is what has been disclosed in the verse of the first advise of Wise Luqmān.

“When Luqmān, while advising his son, said to him: ‘O my son! Do not ever commit shirk (associating anyone else with Allah); surely committing shirk is the worst iniquity’.”

(Luqmān. 31:13)

Thankfulness for the boundless privileges, bounties and blessings of Allah (swt), and the showers of His favours upon humankind, demands that the thankful person fulfils Allah’s rights over the humans. So this right, ‘The Commitment to Tawhīd and the Abstinence from Shirk’, is a very important topic.

11.            THE SECOND BASIS OF QURANIC HIKMAH: THE OUTCOME OF VIRTUE AND VICE

Now let us ponder over the second fundamental basis of Quranic Hikmah in this section: the concept of ma‘rūf and munkar, the virtue and the vice. The Quran tells us that Allah (swt) has placed in human nature the ability to recognise virtue and vice. A person can distinguish naturally between the two and there is no need to tell people that speaking truth is a virtue and telling lies is a vice. Human nature is well acquainted with the fact that truthfulness is a virtue and lying is a vice; that promise-fulfilment is a virtue and breach of trust is a vice; that honesty and fidelity are high values while embezzlement and lying are evils; that nice behaviour with one’s neighbour is a virtue while annoying and making trouble for the neighbour is a vice. Hence, the Quran has used the terminology ‘ma‘rūf’ for all the actions and manifestations of virtues. Ma‘rūf means identified and well-recognised actions.

Contrary to this is the terminology for evil, munkar. Munkar means actions that are unidentified and unrecognised. These are the behaviours which the human temperament detests and dislikes.

It is a miracle of Quran Hakeem that just by using these two words, it has taken off the veils from these very pertinent issues of hikmah (wisdom) and has exposed their reality.  By using these words, the Quran explicitly informs us that a human being knows about the virtues and vices, and about the goodness and evil, by virtue of human nature. The use of these words also gives the verdict that the leaning of human nature is towards virtues, which are well-identified characteristics. Human liking is towards goodness and not towards evil, rather people instinctively dislike evil. There is another phenomenon, which is that when a person is influenced by a wrong environment and extraordinary circumstances to become involved with an evil action, her nature goes on warning her and her conscience carries on reprimanding her that she is treading the wrong path. This will occur in every case, except in the case of her nature itself being totally mutilated or metamorphosed.

Know it please! This second basis of Quranic Hikmah is associated with Imān bil Ākhirah.

During this selected study, it will further be made clear that if the virtue is genuine, it will eventually be rewarded, and if the vice is also a vice in the real sense, it will also result in punishment.

“Wheat is harvested from wheat and barley from barley.”

As the above axiom is very true, how can it be possible that there is no reward for righteousness and there is no punishment for evil? Impossible!

But there is another phenomenon that generally this axiom does not operate in this world –  that is, every virtue is not rewarded and every vice is not punished in this world. So logic demands that there must be another world or life after this world ends. Some may draw another inference that virtue and vice are the same and there is no difference between the two, but this idea can never be acceptable to proper human nature and sound intellect. There can be one and only one decree, both by nature and by intellect, that virtue and vice are two distinct characteristics, and the eventual outcomes of virtue and vice are eventually, the former a reward and the latter a punishment.

This very principle of the retribution of action has been expressed by Wise Luqmān:

“Luqmān further said: ‘O my son! Allah will bring all things to light, be they as small as a grain of a mustard seed, be they hidden inside a rock or high above in the heavens or deep down in the earth. Allah is well aware of all things to their finest details”.

(Luqmān, 31:16)

Thus, human actions are not going to be destroyed in vain.

These are the affairs classified by Quran as ‘hikmah’ which can be found and concluded by any human being after deep deliberation. If the word ‘philosophy’ is used for ‘hikmah’ in English, then we can claim that the structure of Quranic philosophy is laid on the basis of these two fundamentals.

12.            CLARIFICATION OF SOME MATTERS

It is essential to clarify some matters in relation to the bases of the Quranic Hikmah.

1)               Thankfulness to Allah is obligatory on a human being. If a person adopts the practice of thanking Allah, then the habit of thanking other benefactors will also definitely be inculcated in his nature. So the Prophet (saws) said:

“The one that does not thank the humans, will not even thank Allah.”

(Sunan At-Tirmizi, Kitabul Birr Wassilāh)

When a well is dried up, any bucket that is lowered down in the well will not be drawn up with water. So if the inlets of one’s disposition are dried, the passion of thankfulness cannot be traced in him, neither for other people nor for Allah.

2)               If the root of gratitude exists in the nature of a person, and he cultivates the feeling of responsibility for the obligations upon him, his personality will develop in the right direction. Allah-forbid, He doesn’t need any thanksgiving. Whether He is praised and glorified or not, He is above requirement. He is Hameed (Praiseworthy), Mahmoud (the Praised One), and being of High Attributes. He is not in need of any gratitude. The human, himself, is in need of being thankful. If this exists in a person, his personality will progress in the right direction and on sound footings.

3)               In the context  of ‘Amr bil Ma‘rūf’ and Nahī ‘anil Munkar’ (enjoining good and forbidding evils), a person must keep himself in anticipation. We must not preach to others to be righteous, while not acting upon righteousness ourselves. Often, we criticise others, but neglect to look upon our own evils and do not care to remove them. The charge against Bani Isrāīl in this respect mentioned in Surah Al-Baqarah is a serious one.

أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ أَفَلاَ تَعْقِلُونَ (2:44)

“Would you ask others to be righteous and forget to practice it yourselves? Even though you read your Holy Book? Have you no sense?”

(Al-Baqarah, 2:44)

Hence, a person should have both characteristics together at one time. We should make efforts for our own betterment, and we should persuade others as well. Both these two simultaneously support each other.

4)               It is also important to understand that in Arabic, the word ‘amr’ is used as an order in the imperative form, but it is also used for preaching, persuading and consultation. Its exact meaning is fixed with reference to its text and context.

5)               In the ahadeeth of the Prophet (pbuh), great emphasis is given to Nahī ‘anil Munkar (eradication of evils). The wisdom of this is easy to ascertain. If evils are tolerated in a society, and avoiding and eradicating those evils is neglected, then the social atmosphere will become unfavourable for initiating and developing virtues in that society. This can be further understood through a simile. If a gardener does not remove the weeds and rubbish strewn around the orchard, all the fertilizers and minerals of the soil will be utilised by the rubbish stuff, and the fruit bearing plant will not be able to grow and develop.

6)               In ahadeeth, three stages have been mentioned for eradicating evils. The Prophet narrated as mentioned in the hadeeth compilation book; Muslim Shareef:

“If one observes an evil, the first stage is of instantaneous response, which is to stop it by force. If he doesn’t have the ability to apply force, he should persuade verbally through tongue to leave the evil and to come back to goodness. Maybe the situation is worsened to the extent that the tongue cannot be used for this purpose, then there should be the strong feeling of the loss of the wrongness in society, causing a constant agony and distress in his heart. This is the last stage.”

The Prophet further said:

‘And this is the lowest level of Imān.’

This clearly shows that if there is no care in the heart, it becomes an evidence of not having any ray of faith in the heart. Iqbal says in his couplet:

Ah failure! All the assets of the caravan have been robbed.

The hearts of the people  have lost the feeling of failure.

13.            TYPES  OF POLYTHEISM

Alhamdolillah, the quintessence and the real consequence of the section has been described in summary, with reference to the two basic fundamentals of Quranic Hikmah found in the second section of Surah Luqmān. Now we have to ponder upon the second verse of this section, which is a very peremptory order to commit to Tawhīd of Allah, together with the emphasis on abstaining from polytheism. Every Muslim knows that the main root of our deen is Tawhīd. Therefore the first advice of Wise Luqmān states:

وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ (31:13)

“When Luqmān, while advising his son, said to him: “O my son! Do not ever commit shirk (associating anyone else with Allah); surely committing shirk is the worst iniquity.”

(Luqmān, 31:13)

In this connection, the first and most important fact is that according to the Quran, shirk (polytheism) is the greatest sin and an unforgiveable crime. Twice it has been stated in Surah An-Nisā’.

إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء وَمَن يُشْرِكْ بِاللّهِ فَقَدِ افْتَرَى إِثْمًا عَظِيمًا (4:48)

“Surely Allah does not forgive shirk (associating any partner with Him); and may forgive sins other than that if He so pleases. This is because one who commits shirk with Allah, does indeed invent a great sinful lie.”

(An-Nisā’, 4:48)

In verse 116 of Surah An-Nisā’, this matter has again been splendidly revealed. The first portion of this verse 116 is exactly the same as the first part of verse 48, with a slight change in the second part.

إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء وَمَن يُشْرِكْ بِاللّهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا (4:116)

“Surely Allah will never forgive the one who commits shirk (worship anyone other than Him) and may forgive anyone else, if He so pleases. One who commits shirk has indeed gone far away from the Right Way…….”

(An-Nisā’ 4:116)

So here also it has been made clear that the person involved in polytheism proceeds so far off the Right Way that there does not remain for that person any possibility of forgiveness and salvation.

The second important fact about shirk explained by the study of Quran Hakeem is that this sin is of an all-embracing nature, and is so prevalent that a majority of believers in Allah commit it consciously or subconsciously. Thus in Surah Yūsuf, it is mentioned:

“And most of them believe not in Allah except that they attribute partners unto Him.”

(Yūsuf, 12:106)

Many people believe in Allah, but only a few of them are fortunate enough to accept and believe in Allah with genuine Tawhīd. Allamah Iqbal has pointed out this kind of all-encompassing shirk:

‘Most difficult to cultivate Brahimic Vision.

Lust carves and hidden images in hearts’

The third important thing is that there are many different types of polytheism, and this ailment gets manifested in various forms. It should also be known that there is a special polytheism for every period. If a person does not identify the polytheism of her times, she might have been saved from other types of polytheism of the past eras, and may consider herself to be a great believer in Tawhīd, but unknowingly she has become involved in the polytheism of her times.

In my opinion  the shirk of this period, spread most commonly and most widely is that of materialism. In the present world, there is full faith and belief in ‘matter’ and its effects, but generally people do not have even that minimum level of confidence, faith or belief in Allah (swt) that is required for real faith.

Hope from idols, despair from God:

Tell me then blasphemy is what?

(Iqbal)

Faith, in reality, is the confidence, reliance and trust upon Allah (swt), and their denial is kufr and shirk.

A Persian poet says:

“Whatever colour you have of your dress and whatever guise you adopt for yourself, I shall recognise you by your height”.

This expression works for shirk also. In whatever form and in whatever society the disease of shirk is manifested, a person should be smart enough to identify shirk in all its forms. This is the only way in which a person will be able to avoid shirk.

The fourth important fact is the logical conclusion of the above three realities: “It is not an easy task to save oneself totally from shirk.”

Wherever Ibrahim (a) is mentioned in the Quran Majeed, at the end of the passage mentioning him, the Quran states: ‘He was not one of the polytheists’. Think about his great honour.  He is the ancestor of the last Prophet (saws), the arch prophet, leader of humanity and khalilullah (friend of Allah). We Muslims supplicate for him in our prayers. This is the most high and honoured certificate given to any servant from Allah (swt). It is the most precious testimonial from Allah: ‘This servant of mine is undefiled from any trace of polytheism.’

Now we have to understand thoroughly the reality of shirk or Ishrāk billah (to have some partner to Allah), which is denounced in this blessed verse as Zulm-e-Āzīm (a cruel tyranny). In Arabic, the literal meaning of zulm (tyranny) is to displace a thing from its assigned place and place it somewhere else, and ‘adl is to place each thing at its assigned correct place. So inevitably one or other of the following two actions will be carried out in polytheism: 1) the person, in his mind, displaces Allah from His Exalted position to the lower level of Allah’s creation, and assigns to Allah certain characteristics which belong exclusively to created beings; or 2) the person, in his mind, elevates a created being to the level of Allah, and associates the special characteristics of Allah (swt) with some created being. Both these situations depict tyranny. To lower down the position of Allah is the greatest act of tyranny, and to elevate the position of helpless creatures so that the created being becomes equivalent to the Unique Allah is against justice and therefore becomes tyranny.

14.            SHIRK FIZ ZĀT (POLYTHEISM WITH PERSONALITY)

Let us understand the types of shirk. There are different ways of classifying shirk,  but I hope you will find this classification comprehensive and perceptive. There are three broad types:  1) Shirk fiz Zāt (Polytheism with Personality);  2) Shirk fis Sefāt (Polytheism with Attributes); and 3) Shirk fil Huqūq (Polytheism with Rights). Let us discuss them one by one.

Shirk fiz Zāt means to make someone a partner in the Personality of Allah. There are two kinds of Shirk fiz Zāt: one is most makrūh (abominable) and most disgusting. Strangely people have initiated this kind of shirk with reference to the prophets. The Jews considered the prophet ‘Uzair (a) to be the Son of God. The Arab polytheists who associated themselves with Ibrahim (a) considered the angels to be the daughters of God. The Christians concocted the story of ‘Eesā (a) as the Crucified Son of God. The wrath of Allah flares up on such oppressions. Allah states in Surah Maryam:

وَقَالُوا اتَّخَذَ الرَّحْمَنُ وَلَدًا (19:88) لَقَدْ جِئْتُمْ شَيْئًا إِدًّا (19:89)تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الْأَرْضُ وَتَخِرُّ الْجِبَالُ هَدًّا (19:90) أَن دَعَوْا لِلرَّحْمَنِ وَلَدًا (19:91) وَمَا يَنبَغِي لِلرَّحْمَنِ أَن يَتَّخِذَ وَلَدًا (19:92)

“Those who say: ‘The Compassionate (Allah) has begotten a son,’ certainly preach such a monstrous (falsehood), that the very Heavens might crack, the earth might cleave asunder and the mountains might crumble to pieces – at their ascribing a son to the Compassionate (Allah), It is not befitting to the Compassionate (Allah) that He should beget a son”.

(Maryam, 19: 88-92)

The second kind of Shirk fiz Zāt was introduced through philosophical ideologies. The myths of holūl (transmigration) and tajassum (incarnation) came into existence. Holūl means that Allah is permeated in the universe, or in other words Allah has taken the form of the universe and hence everything in the universe has been transformed as the Being of Allah. This is the worst kind of polytheism. Then faith in incarnation was developed, that is, the belief that God manifests in the form of a human body or enters into a human body. This myth of incarnation is also the worst of polytheism.

15.            SHIRK FIS SEFĀT (POLYTHEISM WITH ATTRIBUTES)

Shirk fis Sefāt is of a somewhat academic nature. In human language systems, many words that are used for personal characteristics are the same both for Allah as well as for creatures. For example, Allah exists, we humans also exist. Allah is alive and we are also alive. Allah sees, we also see. Allah hears and we also hear. Because of this similar usage of words, a misunderstanding may arise. But the fact is that these characteristics when applied for Allah have different connotations than when applied for we humans.

We will consider three ideas in this connection in order to remove this misconception. First, the fact is that Allah exists independently of everything and His characteristics are also intrinsic, while the existence and characteristics of every entity other than Allah is bestowed by Allah. All creatures exist or will exist by the kindness of Allah. The characteristics of the creatures are also gifted to them by Allah. The second fact is that the existence and characteristics of Allah are unlimited, while the existence and characteristics of created beings (all entities or beings other than Allah) are limited. The third fact is that the living of Allah is eternal and will never die. Allah has existed since eternity, while creatures are temporary; creatures exist and vanish. The characteristics of the creation are also not permanent; they are subject to change. If a person always keeps these three basic differences in mind, he will never have a misconception about the attributes of Allah. But if there is a slight doubt or forgetfulness, the chance of polytheism will arise.

16.            SHIRK FIL HAQUQ (POLYTHEISM WITH RIGHTS)

Let us now discuss the third type of polytheism, which is to make partners with Allah in His rights. If we start counting the rights of Allah, it would be difficult to enumerate them. According to the proverb, ‘All feet are in the foot of an elephant’, all rights can be summed up in one Arabic word ‘ibādah’ (worship). So in the worship of Allah, no one else should be included as an object of worship. To understand this point well, it would be better to elucidate it a little more. Here the honourable readers are requested to count and instil five components of worship in their minds.

A.              Itā‘ah (Obedience)

Tawhīd fil Itā‘ah (Oneness with Obedience) demands that obedience to Allah should dominate over all other obedience in the world. If any obedience becomes equivalent to the obedience of Allah, it would be considered as Shirk fil Itā‘ah (polytheism with  Obedience).

The Prophet stated:

“There is no obedience to any creature if it is associated with being sinfulness to Allah”.

(Sunan At-Tīrmizī, Kitabul Jehād)

Obedience to parents, teachers, people of authority and rulers fall under the obedience to Allah. No obedience is allowed to be free from the obedience to Allah. If this occurs, then it will be construed as Shirk fil Itā‘ah. We should also note here that obedience to Allah has been bestowed upon humankind through the Prophet Muhammad (pbuh) and the Quran has also reached us through the Prophet (pbuh).

B.              Muhabbah (Love And Affection)

All love and affection should be submerged inside the Love of Allah. No love should be equivalent a person’s love of Allah. The Love of Allah should rule over us by occupying the throne in our hearts. The moment any love or affection has occupied the same position as the Love of Allah, then be alert! It is shirk. These two characteristics ‘obedience’ and ‘love’ are extremely important. There is no need to go in detail, but just realise that, in essence, these are the principles that a person can apply to himself. If a person strictly follows these principles, he can solve all his problems. Also please note that both characteristics, obedience and love, are due to both Allah and His Prophet (pbuh). Tawhīd is the obedience of  Allah and His Prophet dominating over all other obedience. Any other obedience or love, if made equivalent to, or if it surpasses over, obedience to Allah (swt) and His Prophet (pbuh), these would be termed as Shirk fil Itā‘ah or Shirk fil Muhabbah.

C.              Du‘ā (Benediction)

The third component of worship is du‘ā (benediction). The Prophet said:

“Du‘ā is the essence of ‘Ibādah”

(Sunan At-Tirmizi, Kitab Dā‘wah)

There is another hadeeth:

“Du‘ā is the real ‘Ibādah”. So du‘ā should not be made to anyone other than Allah.”

(Sunan At-Tirmizi, Kitab Tafseeril Quran)

Benediction is the true worship. Hence benediction should not be offered to anyone other than Allah.

It is stated in the Quran:

وَلَا تَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ (28:88)

“Invoke no other god besides Allah. There is no god but Him”.

(Al-Qasas, 28: 88)

Call Him and only Him. Ask from Him and only from Him. This is Tawhīd fid Du‘ā. If you are calling and asking from Allah as well as from anyone else, it is then Shirk fid Du‘ā.

D.              Ikhlās (Sincere Attachment)

If there is any resemblance with hypocrisy – a pretence in performing any of the above three components – this is also considered to be shirk (polytheism).

The Prophet stated:

“Whoever offered prayer for show, he committed shirk; whoever kept fast for show, he performed shirk and whoever spent for charity and gave alms for show, he committed shirk.”

(Masnad Ahmad, Kitab Masnad Asshmeen, Bab Hadeeth Shaddad bin Aus)

This is termed shirk khafī (hidden polytheism), the shirk that is not observed. Iqbal’s saying ‘Lust carves out hidden images in hearts’ implicitly refers to this component of shirk.  The Prophet stated that a person may be praying salah and feels that some person is observing him.  So he prolonged his prostration on the ground, and thus he committed shirk khafī, because then there were two different reasons for his prostration: one is that he is prostrating for Allah and the other is the prostration for the person who is observing him. Thus we come to know that hypocrisy or show – i.e. to worship in order to make others listen or see – is Shirk bil Ikhlās. Free obedience to one’s baser self is also shirk. The Quran narrates at two places.

أَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ أَفَأَنتَ تَكُونُ عَلَيْهِ وَكِيلًا (25:43)

“Have you ever seen the one who has taken his own desires as his god? Would you take the responsibility of guiding him?”

(Al-Furqān, 25: 43)

أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَى عِلْمٍ وَخَتَمَ عَلَى سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَى بَصَرِهِ غِشَاوَةً فَمَن يَهْدِيهِ مِن بَعْدِ اللَّهِ أَفَلَا تَذَكَّرُونَ (45:23)

“Have you considered (the case of such an individual) who has made his own desires as his god, and Allah having knowledge lets him go astray, and sealed his hearing and heart and drew a veil over his sight? Who is there to guide him after Allah (has withdrawn His guidance?) Will you not learn a lesson?”

(Al-Jāthiyah, 45: 23)

Here, the Arabic word ‘ilāh’ is used, which is also in the first part of our  Kalimah Tawhīd.  This clearly indicates that it is not only the covered idols placed in front of a person that are worshipped; rather the covered desires can also be worshipped.

The Prophet (pbuh) said:

“Be killed (or had been killed), the servant of Dinar and Dirham”.

(Sunan ibn Mājah, Kitabuz Zahad)

The Prophet (pbuh) used the Arabic word ‘abd’. If a person cultivates so much love for wealth in his heart that, irrespective of halāl or harām, proper or foul means, rightly or  wrongly, the greed and love of money is his end, then wealth is his deity even though he is not worshipping  the goddess Lakhshmi like Hindus. The desire for wealth by neglecting the limits and conditions of the Shari‘ah is also shirk.

E.               Sajdah (Prostration)

The fifth and last component of ‘ibādah (worship) is prostration. There are some customs of worship that are particularly assigned only for Allah (swt). There is no sajdah for anyone other than Allah (swt).There are two kinds of prostration: prostration on the knees, which is called rukū‘,  and prostration on the forehead , which is called sajdah. So both prostrations, rukū‘ and sajdah, are especially allowed only for Allah and not for anyone else. If this rule is not followed, the action will be considered as ‘Shirk fil Ibādah’.

We have explained here the broad types of polytheism. This explanation should have impressed upon the readers how exhaustive and serious is the issue of shirk (polytheism). Every follower of Islam should take care to totally abstain from shirk. The only effective way to do this is to have unequivocal  belief in Allah (swt). The more that we develop trust and confidence in the Oneness of Allah and His Rububiah, the more we will rescue ourselves from the evils of shirk. Allamah Iqbal says:

One Sajdah that is unbearable for you

Relieves a person from thousand Sujūd.

(Iqbal)

If we attain the auspiciousness (felicity) of the Commitment to Tawhīd and the Abstinence from Shirk, it would be sufficient for our success in the Hereafter and for our success and welfare in this world as well.

WA ĀKHIRO DA ‘WĀNA

ANIL HAMDO LILLAHE RABBĪL Ā ‘LA,MĪN

QUESTIONS

1.          What are the three doctrines on which AD-DEEN (the deen given to all humans by Allah as the only one divine deen-Islam)? Explain with examples?

2.          What in the basic wisdom bestowed upon the humans by Allah? Give its rationale?

3.          Why is Islam, for the fulfilment of human rights, the first preference is given to the parents and even then much preference is given to female (mother) over the male (father)?

4.          Define the term intellect (aql), wisdom, philosophy and hikmah with their inter-relationship giving examples?

5.          Explain ‘Quranic Hikmah’ with reference to this lecture, describing its true bases in detail?

6.          Analyse the directives delivered to the human-beings as the orders of Allah to be acted upon strictly?

7.          Why Tāwhid (Oneness of Allah) and Ma’ād (the Hereafter), the two doctrines are mentioned in detail while the third important doctrine of the Resalah (Prophethood) has not been mentioned?

8.          What is the relationship between Tāwasi-bil-Haqq and Amr-bil-Mā ‘ruf wa Nahī ‘anīl Munkar? Explain the Amr and Nahī in detail?

9.          What is Polytheism.  Explain the verse “INNASH-SHIRKA LAZULMUN AZEEM in detail?

10.     What are three types of Polytheism? Explain in detail. At present which type is most common in which, because of ignorance, most Muslims are involved in contemporary world atmosphere.

Lecture 2 Āyatul-Birr.doc

LECTURE 2:

THE REALITY OF  RIGHTEOUSNESS AND THE

QURANIC STANDARD OF TAQWA (PIETY)

IN THE SHADE OF ĀYATUL-BIRR

(No. 177, SURAH 2, AL-BAQARAH)

لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـكِنَّ الْبِرَّ مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ أُولَـئِكَ الَّذِينَ صَدَقُوا وَأُولَـئِكَ هُمُ الْمُتَّقُونَ (2:177)

“Righteousness is not whether you turn your face towards East or West; but righteousness is to believe in Allah, the Last Day, the Angels, the Books and the Prophets, and to spend wealth out of love for Him on relatives, orphans, helpless, needy travellers, those who ask for help and on the redemption of captives; and to establish Salah (prayers), to pay Zakah (charity), to fulfil promises when made and (particularly), to be steadfast in distress, in adversity, and at the time of war. These people are the truthful and these are the pious”.

(Al-Baqarah, 2:177)

In the first lecture in the continuing series of the Selected Syllabus for the Study of the Quran-e-Kareem , we studied  Surah Al-‘Asr. This second lecture deals with Āyah 177 of Surah 2, Al Baqarah, which is sometimes called Āyatul Birr. This Āyah is inscribed in the Mushaf at the beginning of the sixth Ruku‘ of the second Juz. We have presented above a simple literal translation of the Āyah, following the Arabic text of the Quran Hakeem.

Now in the light of this translation, we can note the following points:

1)   This is only one Āyah, while the first lecture dealt with a complete Surah. But this Āyah is many times longer than the Surah we studied previously. Remember, the Surahs in the Quran Hakeem are short and long. Surah Al-‘Asr is very short, while the longest Surah is Surah Al-Baqarah, having 286 verses occupying two and a half Juz of the Quran Hakeem. Similarly, an Āyah may be very short – sometimes having only one word, as in ‘Wal-‘Asr’, which is a complete Āyah. Sometimes an Āyah (verse) comprises of hurūf-e-muqatti‘at (unconnected letters). Other verses are long, like the one we are studying now. All these variations are taufeeqi (divinely guided). They are not based on human innovation or intervention. We have come to know them through the Prophet (saw) guided by Allah through the Archangel Jibrail.

2)   When we consider the text of this verse, we find a deep relationship and similarity between this Āyah and Surah Al-‘Asr. In Surah Al-‘Asr we came across four ingredients for the success and welfare of a human being:  a) Imān; b) ‘Amal Saleh;  c) Tawāsi bil Haqq; and d) Tawāsi bis Sabr. In comparison to the comprehensive term Imān which was an ingredient in Surah Al-‘Asr, here five beliefs are mentioned in the beginning of the Āyah. This comparison can be presented as a metaphor of a flower bud with concealed leaves all tightly wrapped. When this bud blossoms, it becomes a flower, and the leaves can be clearly seen. Similarly, the word ‘Imān’ in Surah Al-‘Asr is like a closed bud. But when we read this  Āyah of Surah Al-Baqarah, we come to know that the bud of ‘Imān’ has transformed into a flower with five petals. In other words, this Āyah clearly spells out that ‘Imān’ consists of:

a) Belief in Allah (swt);

b) Belief in the Mala’ikah (Angels);

c) Belief in the Yaum-e-Akhir (the Day of Resurrection);

d) Belief in the Kitab (Messages of Allah); and

e) Belief in the Anbiya’ (the Prophets of Allah).

The second comprehensive ingredient in Surah Al-‘Asr was ‘Amal Saleh. But the details about this ingredient were not given there. This broad topic of ‘Amal Saleh’ can be divided into three sub-topics:

1. Service to Humanity: A person should spend his hard-earned money, that he loves earnestly, to fulfil the needs of his fellow-beings in spite of his natural desire to keep the money for himself.

2. Worship and the Rights of Allah: This deals with Salah (Prayer), Zakah (Charity), Saum (Fasting) and Hajj (Pilgrimage).

3. Human Affairs: This deals with the fulfilment of promises. All human transactions, such as loans or business or leases, are types of agreements. Similarly, marriage is also a social contract. Thus the foundations of all human affairs depend upon promise and agreements. If the fulfilment of promises is strictly observed in any society, then human relations work smoothly.

In Surah Al-‘Asr, ‘Amal Saleh’ was a comprehensive terminology. In this Āyah, three sub-topics have been dealt with. It is as if from the trunk of a tree, three thick and large branches have emerged. ‘Amal Saleh’ (mentioned in Surah Al-‘Asr) is the trunk, and the three thick and large branches generated from it are: Service to Humanity; Worship & the Rights of Allah; and Human Affairs.

Tawāsi bil Haqq has been mentioned at the end of Surah Al-‘Asr and in this Āyah the following equivalent words are mentioned in the end.

“…….to fulfil promises when made and (particularly), to be steadfast in distress, in adversity, and at the time of war. These people are the truthful and these are the pious….”.

(Al-Baqarah, 2:177)

In relation to Sabr, here also three sub-topics are mentioned similar to the three sub-topics under ‘Amal Saleh. The first sub-topic is ‘Al-Ba’sā’’ which means poverty, hunger and straitened circumstances. The second sub-topic is ‘Ad-Darrā’’. This Arabic word is derived from ‘ad-darar’ meaning tribulation, whether physical or mental. The third category, the ultimate trial and test of perseverance and endurance as well as of ‘sabr’ (patience) and ‘musāberah’ (convincing patience), is the battlefield, where the mujāhid puts his life at stake and partakes in the battle at the cost of his life.

Thus there is a deep relationship between the texts of this Āyah and Surah Al-‘Asr. This is why we have selected this Āyah for the second lecture of this Selected Syllabus.

3)   The next point is to ascertain the theme of this Blessed Āyah. This Āyah starts with:

“Righteousness is not whether you turn your face towards East or West”

(Al-Baqarah, 2:177)

This indicates that the discourse begins with the negation of a limited concept of virtue. Then immediately after this, the Āyah paints a vivid and comprehensive portrait of virtuous action.

“..………but righteousness is to believe in Allah, the Last Day, the Angels, the Books and the Prophets, and to spend wealth out of love for Him…..”

(Al-Baqarah, 2:177)

Thus the theme of this Āyah is ‘the total portrait of Virtue’.

1. THE IMPORTANCE OF THE TEXT

Let us now discuss the importance of this theme. Since we have a material existence in this world, we have certain basic requirements without which we cannot continue living: for example, air, water, and food.

Similarly, there is another intrinsic (intellectual) aspect of life, and in order for this aspect to continue existing, our ego or self must be maintained. For a person to maintain his ego, he must adopt some concept of virtue and satisfy his conscience through it, though he may be an evil person in other aspects of life. To satisfy his conscience, every person inevitably adopts the strategy of keeping an apparent account of some virtue: ‘In spite of my being a bad person in some aspects, I also perform certain virtuous actions as well’. In addition to this, he rationalises his evil-doings on the basis that he is helpless to avoid doing that evil. He continues to make excuses for his vices and to publicise his virtues. Hence, we find that even in those classes of our society which are considered the most degraded, they also have some concept of virtue within themselves. The robbers, thieves, pick-pockets and even the prostitutes have some concerns of virtues and vices in their minds.

So if even those classes who are considered degraded have a concept of virtues and vices, then what about the case of the noble people? These can be broadly classified into three classes, having different concepts of virtues.

One class belongs to the tradesmen and business people. These are religious people and they are at the forefront in the activities of prayers, fasting, alms-giving, Hajj/Umrah, financial support of the Madrasas, service to the religious scholars and so on. But, Masha Allah, with some exceptions, people of this class also carry on some other undesirable activities: for example, avoiding tax payments, maintaining fictitious accounts; trading in black-markets; indulging in smuggling; fraud, corruption and hoarding; and also they conduct transactions involving interest. Thus we see that on one side they offer their five-times daily prayers, they perform pilgrimage, they are pious. But on the other hand, they are hard-hearted without any sympathy for others. Thus they are a fulsome mixture, having nobility combined with goodness on the one hand and being excessively amoral and irreligious on the other.

There is another class of people with modern education who are of the opinion that the real virtue is that one should fulfil his duties towards others punctually and properly. As far as prayer, fasting and other religious duties are concerned, these are personal and private matters not to be scrutinized and questioned. If one performs these, well enough for him, and if he doesn’t perform them, no one should worry. It is his own personal business. So this concept of virtue is quite contrary to the one presented above in the first case.

The third class of people has an unbalanced attitude: they are very particular to investigate the evident or outward rituals of the religion. They are very sensitive about religious performances, not willing to tolerate minor negligence. But they do not care about the essence of deen, which is the real taqwa (Allah-consciousness). All these three kinds of thinking about virtues can be found in society.

This Blessed Āyah starts by addressing the thinking of the third class of people mentioned above. The Salah (prayer) has a form of expression that one stands facing toward Qibla (that is, facing the Ka‘ba). Facing the Qibla is one part of the overall form of expression of the Salah. But there are some people who give importance only to the form of expression of the Salah, and they neglect the real essence of Salah (prayer). So an unbalanced situation arises.

Allamah Iqbal, the poet philosopher says:

‘If Thy love does not lead my supplications

My prostration and standing both are deterrents.

(Iqbal)

and:

Love is the best guide of intellect and passion

Without love the laws and rules are conceptual idols.

(Iqbal)

The text of this Āyah starts by negating the concept of virtue held by this third class of people. Then immediately after this comes the positive aspect of the Āyah, that being the disclosing of the real concept of virtue so that the clear distinction is brought into the limelight.

So this Blessed Āyah starts with the negation of a superficial and limited concept of virtue, and then elaborates on the comprehensive and overall concept of virtue. This means that the style of this Āyah is the same as the style of our Kalimah Tayyibah. The Kalimah Tayyibah starts with the negation and then emphasises the positive: first the negation in La Ilaha and then the positive statement of Illa-Allah. It is exactly the same in this Blessed Āyah. The negation starts with ‘Laisal Birra’, and then from  ‘Wa Lakinnal Birra’ ….. to ‘Humul Muttaqun’, the standard of virtue and taqwa (righteousness) is mentioned in a positive way.

2. THE LITERAL MEANING OF ‘BIRR’.

Now let us concentrate on the Arabic word ‘birr’, which is expressed in English as ‘virtue’. Let us ponder over the real essence of this word ‘birr’, and its relationship with ‘virtue’. The root letters of this word are b, r and r. Let us take two words, formed by these root letters, ‘birr’ and ‘barr’. ‘Barr’ means dry land or solid ground – that is, the solid part of the earth’s surface; ground as distinct from the sea or a river or other body of water. In the Urdu language, dry land is called ‘khuskkee’. So first let us find the common threads between birr and barr.

When a person is in the ship or boat in the ocean (bahr), he/she gets worried. On the wet surface, even though he is in a boat, a person does not feel himself to be totally safe. He doesn’t have the security and contentment he feels on the dry surface, i.e. barr. As soon as he gets down, and his feet are on dry land, he attains a feeling of peace and contentment. This peace and contentment is the spirit and main feeling that is also attained by having birr or virtue.

Hence, virtue can be understood as the action that provides peace and contentment to a person and ends his anxiety and the worry of his conscience. It is virtue that provides this full inner contentment. In an English poem, ‘Charity’, this concept has been expressed truly and very beautifully:

“Charities that soothe and heal the bless.

Are scattered over the feet of men like flowers.

No Mystery is here no special boon.

For the high and not for the low.

The smoke ascends as high from the hearth of a humble cottage.

As from that of a haughty palace.”

Thus in performing virtues, goodness, service to humanity, giving to others, a person gets a soothing feeling of contentment as if an ointment has been applied to his painful wound. This is the common factor between the words ‘birr’ and ‘barr’.

3. THE MUTUAL RELATIONSHIP BETWEEN BIRR AND IMĀN.

When contemplating this Blessed Āyah, we immediately notice that the word Imān is placed as the first manifestation of ‘birr’. This seems unconnected, a little away from our common sense. Virtue is related with actions and Imān is not an action. And again, we find not only ‘Imān billah’, but there are also other articles of belief mentioned. Thus the main thing to ponder is the logical and rational relationship between virtue and belief.

The philosophy of morality is an important part of sociology. There are two main enquiries in the philosophy of morality. We will discuss them one by one.

a) What are moral values? Are these of a permanent nature or do they change with changes in time and social conditions?

About this issue, the philosophy of Quran Hakeem reveals that the basic consciousness of virtues and vices exists in human nature. Allah (swt) has bestowed upon humans some obvious capabilities, such as hearing, seeing, speaking,  intellect and so on. Similarly, there are latent capabilities which are given to humans. One of these hidden capabilities is that people know virtues and vices as natural instincts.

وَنَفْسٍ وَمَا سَوَّاهَا   فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا (91:7,8)

“By the soul and Him Who perfected it and inspired it with knowledge of what is wrong for it and what is right for it”

(Ash-Shams, 91:7,8)

Also the Quran uses the term mā‘rūf (well-known) for virtues and another strange term, munkar (unfamiliar), for vices. A vice is strange in the sense that human nature doesn’t absorb it and dislikes it. mā‘rūf and munkar are permanent qualities from the Quranic point of view. Speaking the truth has been considered a virtue from the beginning and until now it is still considered to be a virtue. The person speaking lies feels that he is performing an evil deed. Though he may rationalise his actions based on his circumstances, he realises in the heart that he is committing a bad action. Thus these are permanent and self-evident values. The following couplet of Allamah Iqbal portrays a wholesome concept of virtue and vice.

‘Time one, Life One and is the Universe One

Short sight prevails along old and new.’

(Iqbal)

Material conditions change on the surface, and civilisations and cultures evolve. But the imminent and self-evident truths of human nature are unchangeable and permanent.

b) The second basic question: What is that motivating force that can keep a person following the virtuous path, even if the person would face temporary loss and trouble by doing so?

Poets are sensitive and express their ideas more artistically. Mirza Ghalib says in this context:

‘Know I the reward of piety and surrender

Alas! my temptation betrays over’

(Ghalib)

And another famous poet Hali has taunted the piety and virtue performed by compulsion without inner motive.

‘Evil unavailable, I became pious

As if lack of evil opportunity is piety.

(Hali)

So the question is: having the temptation to perform evil for fun and other benefits, what can divert a person to perform good and act on virtue? For example, a person knows it is bad to speak a lie but he finds that there is a gain in lying. Now what is that way which can keep him away from speaking a lie,  and compel him to speak truth, even at the cost of some loss to himself?

For the answer to this question, I will refer to Kant, the Western philosopher. First he wrote a book, Critique of Pure Reason, in which he argued that all the lines of reasoning given by people of logic for the existence of God can be nullified by other lines of reasoning against God’s existence given by opposing people of logic. Then he wrote another book, Critique of Practical Reason. In this book, he advocated very strongly that there is no basis for human morality for the one who doesn’t believe in God.

There is no foundation for morality without God. If a person is to adopt moral behaviour despite temptations to the contrary, he has to believe in God. Without God, a person cannot attain a moral character and position.

Thus the real matter has been stated in this Āyah that Imān billah and Imān bil Akhirah provide the motivating force for goodness and virtue. The Quran directs all people:  ‘Behave righteously and perform good and noble deeds as Allah (swt) loves righteous persons.’ Also, a Hadeeth narrates: ‘All people are like the family of Allah’. Hence, just as one can please a person by being kind to that person’s relatives, all those who are in search of the Love and Pleasure of Allah should be ready at all times for service to Allah’s family, which is all humanity. So Imān billah is the source and fountain-head of the virtues. Be clear that this Imān billah is a motivating force, as obtaining somebody’s love and affection is positive and desirable, and the outcome of having Imān billah is that a person will obtain the Divine Love of Allah.

But all know that people are not equal in their level of intellect and consciousness. There are some who have no enthusiasm for love. They need some other motivating force which is more severe. This alternate motivating  force is Imān bil Akhirah: the perception of accountability; the belief that the Day has to come for taking account of all deeds, as everyone has to account for each and every deed. If you desire, you may conceive  Imān billah as the positive motivating force while this Imān bil Akhirah is the negative motivating force because it is based on the fear of accountability on the Day of Resurrection.

4. INNAMAL Ā‘MĀLO  BIN-NIYYĀ T.

The logical outcome of the above discussion is that any action that is not based on the above two motives is not an action of virtue according to the Quran and Hadeeth, however major or important it may be.  In such an action, there is some other interest – perhaps some worldly self-interest – in its performance.  ‘According to the saying ‘No business trade, only the servitude to God’, righteousness should not be treated as if it was trading, and should not be carried on for worldly gain. Righteousness should not be performed to get its benefits in this world’.

All righteous actions carried with a wrong intention will become invalid according to the Quran.  In religious terms, no action is accepted by Allah unless it is performed for sincere and pure intentions, and not for getting any worldly gain. There are certain Ahadeeth (Prophet’s sayings) that cause us to shiver on thinking about them. The most comprehensive Hadeeth is the one narrated by Hazrat Omar Farooq (ra). Most of the Muhaddatheen’s compilations of Ahadeeth books start with the Hadeeth:

‘The deeds depend upon the intentions for their performance. A person shall get the reward of deeds having proper intentions’.        (Sahih Bukhari, Sahih Muslim)

If a person performed a righteous action with a bad intention, then that righteous action will be considered a bad action, with a bad outcome for the person performing it. However, it does not follow that if a person performs a bad deed but makes a good intention, he will get rewards for that. In Hadeeth, the Arabic word ‘’A‘māl’ is used for righteous deeds, while the Arabic word ‘’Af‘āl’ includes both righteous and evil deeds.

The matter of ‘niyyah’ (intention)  is dealt with only by Allah. Since we can only see the deeds in this world without knowing their intentions, we humans can judge another person’s deed based only on whether it is apparently righteous or evil. If a person is trapped by a problem and is therefore compelled to behave wrongly in appearance, we may judge the action to be wrongful, without true knowledge. Here, we end the discussion of the relation of virtue with Imān billah and Imān bil Akhirah.

5. IMAN BIR RISALAH AND USWA’E  HASANAH (BELIEF IN ALLAH & PROPHET’S PRACTICE)

Excluding these two above beliefs, the three remaining beliefs mentioned in this Āyah are the beliefs in the Angels, the Books and the Prophets. These three may all be bracketed together as one and named ‘Imān bir Risalah’ (Belief in Prophethood) as the angels are the agents for bringing the wahi (divine message) to the prophets and apostles, and their messages are recorded in the books. Thus these three go together, as the message is delivered to the humans by the rasuls (the recipients of the divine messages from the angels). Now let us understand the relation between Imān bir Risalah and righteousness.

Just like other sentiments and motives, righteousness is also a passion. We know that all sentiments, passions and motives may go astray, and they have a natural tendency to cross the limits. Hence there is danger also in the passion of righteousness: sometimes being overpowered by emotion, people cross the limits of moderation (uswa’e hasanah) and thereby in fact indulge in some form of evil in place of virtue. For example, a person became extremely overpowered by emotion and left the society, and remained living in the caves or the caverns of hillocks to meditate upon God. Similarly, the institution of monastic life came into existence because the People of the Book exceeded moderation. It is quite obvious that this tradition is a revolt against human nature. It is fighting against human instincts. So, if such excess is adopted, the human instincts and motives will defeat the humans in the form of reactionary manifestations against this excessiveness.

Now it is well known what evil events had occurred as the result of the worshippers’ instinctive reactions against the unnatural way of life in the Christian monasteries, though monastic life was started with a very pious motive.

The negation of the monastic life has been described vividly in a Hadeeth. It has been narrated in both Ahadeeth Compilations, ‘Sahih Bukhari’ and ‘Sahih Muslim’:

‘During the pious life of the Mercy of Mankind Prophet Muhammad (saw), three companions of the Prophet (saw) approached his wives (ra) and enquired about his non-obligatory prayers and the non-obligatory fasting days in a month. The Prophet’s life was an open book and nothing was artificial in it. The wives didn’t exaggerate anything and informed the Companions of the facts. The Companions convinced themselves that: ‘The Prophet is infallible, and he can perform no wrong thing, and thus he is in no need of offering surplus worships other than the obligatory ones. But we are persons that got indulged in some wrong things. We should perform surplus worships in the nights.’ One pledged to keep the non-obligatory continuous fasting; the other pledged for praying the whole night and the third pledged not to marry and not to indulge in sexual relations, which are an obstacle to pondering deeply about Allah. The Prophet (saw) came to know about their pledges. He didn’t like it and called them. He addressed them:

“I am the most God-fearing among you but still I observe fast and break it; I offer non-obligatory night prayer and I sleep in the night; and I have wives with me. Now listen carefully!

“Whoever leaves my sunnah and life style does not have any relation with me.”

(Sahih Al-Bukhari, Kitabun Nikah)

Hence, the Prophet Muhammad (saw) is the perfect standard to follow in performing virtuous acts.

It is essential that we keep following his frame of reference as a model and a perfect example for our righteousness. This frame of reference must contain all the virtuous deeds in the most perfectly behaved and moderate manner. This should be our criterion to which we should always refer back and with which we should compare our deeds. This can only be fulfilled through Imān bir Risalah. We learn this kind of character and conduct – our frame of reference – from the lives of the prophets, and the most superior and upmost in this list is Prophet Muhammad (peace be upon him).

Thus the philosophy of morality is closely associated with these three constituents of Imān. Imān has inevitably been mentioned in this Āyah because it is the root and foundation of righteousness. Its mention here should never be understood as a benediction or a memoir in the limited ritual sense.

After this short discourse on the starting expression of this Āyah, we are going to discuss now how the Quran sets out the sequence of, and explains the interaction between, Imān, the intrinsic spirit of righteousness and the practical behaviour, character and conduct of humankind.

For this, let us keep before us the simple meaning of this verse in English again:

“Righteousness is not whether you turn your face towards East or West; but righteousness is to believe in Allah, the Last Day, the Angels, the Books and the Prophets, and to spend wealth out of love for Him on relatives, orphans, helpless, needy travellers, those who ask for help and on the redemption of captives; and to establish Salah (prayers), to pay Zakah (alms), to fulfil promises when made, to be steadfast in distress, in adversity, and at the time of war. These people are the truthful and these are the pious”

(Al-Baqarah, 2:177)

Until now we have dealt briefly with the five constituents of Imān in their relation with righteousness. Now we shall look at the practical manifestations of specific virtues in people’s personality, character, conduct and daily living by virtue of the real Imān being penetrated into their hearts as mentioned in this verse of the Quran Hakeem.

6.   SERVICE TO HUMANITY

In this blessed Āyah, the first manifestation of righteousness after the description of the beliefs is to perform ‘Service to Humanity’.

You may have known, and it is also very correct, that after the first pillar of Islam ‘Kalima-e-Shahadah’, the next pillar, which is the main pillar also known as ‘Imād -ud-Deen’ (the Central Pillar of Islam) is the ‘Iqāmat-e-Salah’, (the establishment of Salah). But in this Āyah, Salah is placed later in sequence than the emphasis upon using money to remove human suffering and fulfil people’s requirements and help them in their tribulations.

This is a serious issue but it is the fact. Whenever the religious texts deal with righteousness, the sequence is the same as mentioned in this Blessed Āyah. But where the pillars of Islam are being described, the sequence is different as mentioned in the renowned Hadeeth:

‘The foundation of Islam has been laid upon five pillars: ‘Kalima-e-Shahadah;Salah;Zakah; Saum-e-Ramadan and Hajj’.

(Sahih Bukhari; Sahih Muslim, narrated by Abdullah bin Omar (ra))

But here, due to the theme of righteousness in discussion, the sequence has been replaced, with ‘Human Sympathy’ as the first practical manifestation of righteousness. How much the Quran emphasises this change of sequence can be easily ascertained by verse 92 of Surah Al-e-‘Imran.

لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ وَمَا تُنفِقُواْ مِن شَيْءٍ فَإِنَّ اللّهَ بِهِ عَلِيمٌ (3:92)

“You can never attain righteousness unless you spend in the cause of Allah that which you dearly cherish; and whatever you spend, surely it is known to Allah.”

(Al-e-‘Imran, 3:92)

Be careful! This verse very emphatically warns you that true righteousness does not lie in discarding the things which you have become tired of or which you can’t use properly; in short, not those things that are now redundant for you. But you should give those things which are very dear to you, which you feel sorry to separate from, and which you give for the sake of receiving a reward from Allah as compensation for your righteousness. Giving or spending any thing or any wealth that does not provide ease for others by solving their problems is not the righteousness for which we can be counted among the abrār (pious) or muttaqeen (Allah-loving).

Please know this also! Every word or terminology has a sense, and some also have antecedents and demands that cannot be excluded. There are particular words, which become the special terminology, that attain a particular connotation. For example, if it is declared that a person is a scholar (ālim), the word ālim has its own special meaning. Similarly, the words zāhid (pious) or ābid (worshipper) have their own exclusive connotations. A person may be ālim, ābid and zāhid, but according to the Quranic point of view he will not be considered among the virtuous or righteous (abrār) people unless and until he cultivates a passion for removing the suffering and troubles of others.

This above view-point becomes crystal clear from the blessed words of this Āyatul Birr, but because of its importance, this very view-point has been expressed in the Quran Majeed at other places in different styles.

The Quran Majeed functions as mentioned in the following saying: ‘A variety of fragrances is brought on the surfaces in different ways’. Thus, when expressing this view-point of human sympathy as the first practical manifestation of righteousness, the Quran gives the following explanations:

a)    Allah (swt) declares in Surah Al-Lail:

إِنَّ سَعْيَكُمْ لَشَتَّى (92:4)

“surely your efforts are directed towards various ends”

(Al-Lail, 92:4)

Then Allah (swt) has mentioned two diametrically opposite outcomes in the same Surah:

فَأَمَّا مَن أَعْطَى وَاتَّقَى (92:5)

وَصَدَّقَ بِالْحُسْنَى (92:6)

فَسَنُيَسِّرُهُ لِلْيُسْرَى (92:7)

“So for him who gives in charity, fears Allah and testifies to goodness, We shall facilitate for him the easy way”

(Al-Lail, 92:5-7)

So the outcome is the one which starts with the very first step of ‘’A‘ta’ (gives in charity): i.e. generosity and munificence (large-heartedness). This way leads to easiness and convenience in following the path of righteousness lovingly. Contrary to the above there is another outcome, which has as its first step miserliness and parsimony:

وَأَمَّا مَن بَخِلَ وَاسْتَغْنَى (92:8)

وَكَذَّبَ بِالْحُسْنَى (92:9)

فَسَنُيَسِّرُهُ لِلْعُسْرَى (92:10)

“As for him who is stingy and considers himself independent of Allah and rejects the goodness, We shall facilitate for him the hard way”

(Al-Lail, 92:8-10)

So this opposite outcome is the way of narrowness and stiffness.

b)   Allah (swt) explicitly explains His Benevolence upon mankind in Surah Al-Balad:

أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ (90:8) وَلِسَانًا وَشَفَتَيْنِ (90:9) وَهَدَيْنَاهُ النَّجْدَيْنِ (90:10)

“Have We not given him two eyes to observe? One tongue and two lips to control it? Then shown him the two high ways (good leading towards paradise and evil leading towards hell)?

(Al-Balad, 90:8-10)

But such a human proved himself being close-hearted and behaved as a coward and ungrateful:

فَلَا اقْتَحَمَ الْعَقَبَةَ (90:11) وَمَا أَدْرَاكَ مَا الْعَقَبَةُ (90:12) فَكُّ رَقَبَةٍ (90:13) أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (90:14) يَتِيمًا ذَا مَقْرَبَةٍ (90:15) أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (90:16)

“Yet he does not attempt to tackle the Aqabah (steep path)! And what will explain to you what the Aqabah is? It is the freeing of a neck (slave) from bondage; or the giving of food in a day of famine to an orphan relative, or to a needy person in distress; besides this, he should be of those who believe, enjoin fortitude, encourage kindness and compassion.

(Al-Balad, 90:11-16)

First the Arabic word ‘the ‘Aqabah’ (steep path) is mentioned in verses 11 and 12. Then onward, the ‘steep path’ is described as meaning the spending of money and wealth for public service and human sympathy.

فَكُّ رَقَبَةٍ (90:13) أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (90:14) يَتِيمًا ذَا مَقْرَبَةٍ (90:15) أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (90:16)

“It is the freeing of a neck (slave) from bondage; or the giving of food in a day of famine to an orphan relative, or to a needy person in distress;”

(Al-Balad, 90:13-16)

The expression ‘freeing of a neck (slave) from bondage’ seems redundant in the present era as there is no slave-trade in existence in the present times. But this expression can be applied to the innocent persons imprisoned, or to war-prisoners. Its meaning can even be considered to include relieving a poor person from a loan which is to be paid at a fixed time.

The expression ‘giving of food in a day of famine or to a needy person in distress’ can be applied to the poverty among the poor nations of Africa and South America. Even in India, Pakistan and Australia there are inhabitants who are deprived of health, education, and food. Providing these essentials to such people can be considered tasks of righteousness.

So the difficult path, the Aqabah, means the performance of all the services mentioned above, specifically by the believers:

ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (90:17)

“….besides this, he should be of those who believe, enjoin fortitude, encourage kindness and compassion.”

(Al-Balad, 90:17)

Thus the four characteristics mentioned in Surah Al-‘Asr are also mentioned explicitly in Surah Al-Balad.

For further comprehension of this blessed Āyatul Birr, we should remind ourselves with the treasure of knowledge and wisdom present in the Ahadeeth of the Prophet (asws).

The Prophet has reminded his followers of the same concept in short comprehensive expressions:

“The person devoid of the softness of the heart becomes deprived of goodness.”

(Sahih Muslim, Kitabul Birr was Sila wal Ādab)

(Sahih Muslim, Kitabul Fazāil)

“Allah does not bestow His Mercy upon the one who is not merciful to the people (in general irrespective of cast and creed).

“The human beings are the family members of Allah (SWT)”

(Mishkatul Masabih, Kitabul Ādab)

So if we earnestly and sincerely love Allah (swt), then should we not also love His family i.e. all the human beings?

As narrated by Abu Hurairah (ra), the Prophet (saw) addressed the Companions (ra):

“Allah (swt) will address the people on the Day of Resurrection: ‘O Children of Adam! I became sick and you didn’t come and nurse me.’ One will say: ‘O My Rabb! How could I nurse You, as You are the Rabbul-‘Alameen? Allah (swt) will reply: ‘Don’t you know that so and so servant of mine became ill and you never helped him in looking after him/her? Don’t you know that if you had been there with the patient, you must have found me there near him/her?’

‘O Children of Adam! I asked food from you and you never provided food to me.’ One will say: ‘O My Rabb! How could I feed you as You are the Rabbul-‘Alameen!’ Allah  (swt) will reply: ‘Did you not know that so and so servant of mine asked food from you and you didn’t feed him/her? Don’t you know that if you had fed him/her, you must have found that food near me there with him/her?’

‘O Children of Adam! I asked water from you and you never gave me water.’ One will say: ‘O My Rabb! How could I give you water as You are the Rabbul-‘Alameen?’ Allah (swt) will reply: Don’t you know that so and so servant of mine asked water from you and you didn’t give water to him/her? If you would have given water to him/her, you must have found that water near me with him/her’.”

Just imagine the importance of fulfilling the needs of the needy people!

7.      SEQUENCE AMONG CHARITY AND OFFERINGS

See the sequence in the following blessed words:

“……..on relatives, orphans, helpless, needy travellers, those who ask and on the redemption of captives……..”

(Al-Baqarah, 2:177)

This is a very natural sequence. Your relatives – the close family members who are in distress and trouble are the most deserving of your nice behaviour and treatment. The next ones are then the orphans in your society who are without any support. Then after them are the miskeen.  Miskanat is cowardliness. Miskeens are those who have lost courage, have given up and cannot stand on their own two legs: they are not self-sufficient. Then the next one in this list is the person in the condition of travelling. Maybe he is having to travel because of some necessity. The last but one is the Sā’ileen (those who ask for something). The Sā’il person is sacrificing his self-respect and honour by asking help from you. Now the last one is the Fir-Riqab (imprisoned captive).

He is the one who is in some trouble. In olden days during slavery, the slaves were treated very badly. Therefore, to spend money for freeing a badly treated slave was a great righteous deed. Nowadays, spending on Fir-Riqab can mostly be applied to the people who have taken out a loan when in distress, and are not in a position now to repay the loan. This is also the last but not the least act of righteousness.

The above list is for the non-obligatory charities at the beginning of this Āyah. The obligatory charity is called in Arabic Zakah (Alms), which is mentioned in this Āyah near the end. The detailed list of the items to be covered by Zakah is found in Surah At-Taubah (no.9).

Fatimah bint Qais (ra) narrated that, when somebody asked the Prophet (asws) about Zakah, he informed the questioner: and further said:

‘O People! Don’t have the fallacy that only the payment of Zakah is required from your wealth in Islam. Zakah is obligatory. There is also the right of needy persons in your money as the non-obligatory sadaqah (charities)’

Then the Prophet recited this verse Āyatul Birr (2:177).

We should keep in mind that the main purpose of the items mentioned in this Blessed Āyah is to generate a passion for human sympathy and service to humanity. Once this passion has been generated, then the issues arise of when and how much to give, and the sequence of preference in these items. It is quite obvious that a person can spend only to his/her limitations. So the first preference should be given to the person’s close relatives. Once their rights have been fulfilled, the person can spend further in the sequence given in this Āyah until his limit is exhausted.

8. SEQUENCE AMONG CHARITY AND OFFERINGS OF WORSHIP

“…..and to establish Salah and to pay Zakah”

We will not discuss here about Salah, Zakah, their literal meanings and their status in our deen. We will deal with these at the relevant places in this series of lectures. Here we will note the deep relation and interaction of these two with righteousness.

Until now, two main concepts have emerged. One is the intrinsic spirit of righteousness, i.e.  Imān, and the second is the prominent manifestation of the intrinsic spirit, i.e. the service to humanity – to give away one’s wealth to eradicate the suffering of others. Now Salah and Zakah are mentioned as items that are complementary to each other.

The Salah irrigates and refreshes the intrinsic spirit of righteousness. It is performed to maintain the bond with Allah (swt), establish His remembrance and to be reminded of the worry of the Akhirah (Hereafter). Salah is the most important and best of all techniques for these virtuous outcomes. Hence it is a pillar erected to keep Imān strong and flourishing.

The Zakah eradicates greed and the temptation of wealth from the heart, and encourages the heart towards Infāq (wealth-spending). It prompts the heart to spend wealth in the ways specified for righteousness. Thus Zakah functions as the starter for non-obligatory charities.

Zakah is  an obligation on us. It must be paid every year in every condition according to the prescribed amount. If a person does not wish to pay, the Islamic State will forcefully take the Zakah from him/her. The principle of physics known as ‘static-friction’ applies to the obligatory Zakah. This principle states that if an object is stationary, more force is required to move it in order to overcome the ‘static-friction’. Once the object starts moving, movement can be maintained by lesser force. To move on the path of Infāq, the initial impulse is supplied by Zakah. Zakah is the entity that breaks the seat of the desire and love for wealth. Once spending has been triggered by Zakah, it becomes easy to continue spending, now as non-obligatory charities. There is no limit for sadaqāt-e-nāfilah (non-obligatory charities). Following is the relevant verse regarding it:

يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا وَيَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ كَذَلِكَ يُبيِّنُ اللّهُ لَكُمُ الآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ (2:219)

“……..They ask you what they should spend; tell them: “Whatever you can.” Thus Allah makes His revelations clear to you, so that you may reflect upon them.”

(Al-Baqarah, 2:219)

The believers asked the Prophet (saw) about the upper limit of spending. In answer to their question, Allah (swt) directs us to spend whatever is surplus to our needs.

Regarding this issue, we must keep clearly in mind that Zakah is not a voluntary deed like sadaqah. Rather, it is a legal entity which is an obligation both in law as well as in worship.

9. PROMISE-FULFILMENT: KEY FOR THE REFORM OF INTER-HUMAN AFFAIRS.

Let us proceed! In the beginning I mentioned that fulfilling one’s promises is of great importance in the affairs of life. All our dealings depend upon agreements or contracts. To appoint a labourer for eight hours on the basis of a settled wage is a contract. Similarly, if a person is employed on a monthly salary, this is also a contract. The contract states that the person must perform particular duties, and in return the person will receive a stipulated  reward. Nowadays most tasks are completed on the basis of contracts: the supply of materials, construction work, manufacturing, and so on, all these are carried on based on contracts, even though these contracts may not be written. Marriage is also a social contract. In the discussion on righteousness, there is a great importance attached to Īfa’e-‘Ahad (Promise Fulfilment). From the religious point of view and the point of view of accountability in the hereafter, the fulfilment of promises has been mentioned as an order from Allah in Surah Al-Isra:

وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُواْ بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْؤُولاً (17:34)

“You shall not go near the property of an orphan, except with the good intention of improving it, until he attains his maturity. You shall fulfill your pledges; surely you shall be held accountable for your pledges”.

(Al-Isra, 17:34)

10. STEADFASTNESS AND PERSERVERENCE

Now we are going to deal with the last directive in relation to righteousness in this Ayah.

“……….to be steadfast in distress, in adversity, and at the time of war……”

(Al-Baqarah, 2:177)

Here the word As-Sabirun is not mentioned, but rather As-Sabireen. This is a grammatical issue which we will not discuss at this time. For this change in style, I have used an additional word, ‘particularly’ in translation, i.e. ‘particularly about the people of steadfastness’.

The following ‘affairs of steadfastness’ have been mentioned here: distress, adversity and at the time of war. So one thing must have become clear to you! There is a fundamental difference between a monastic concept of righteousness and the Quranic concept of righteousness mentioned in this Āyah. In the monastic concept, the pious person leaves the battle fields or the region of war, as well as society, and flees to the caves and caverns or dense forests for prayers and meditation. Islam, on the other hand, prompts people towards righteousness by keeping themselves in the midst of society and civilization. Moreover, righteousness is not defeatism or escapism; rather righteousness is to combat the evils face to face, eye to eye, boldly and squarely. According to Islam, to undergo suffering, to be steadfast in distress, and even to sacrifice one’s life for the success and prosperity of righteousness in this world, these actions are the pinnacle of righteousness.

11. HIGHEST GOOD: SUMMUM BONUM

All the systems of morality prevalent in this world discuss the ‘Highest Good’, the superb virtue. So, according to the Quran Hakeem, the highest, the loftiest and the superb virtue is to give your life for the propagation of righteousness, for persuasion towards goodness, for the establishment of a social system of justice and equity, and for the domination of Truth. Hence, the Quran declares:

وَلاَ تَقُولُواْ لِمَنْ يُقْتَلُ فِي سَبيلِ اللّهِ أَمْوَاتٌ بَلْ أَحْيَاء وَلَكِن لاَّ تَشْعُرُونَ (2:154)

Do not say about those who are slain in the cause of Allah (martyrs), that they are dead. Nay, they are alive, but you do not perceive it.

(Al-Baqarah, 2:154)

And the passage setting out this viewpoint ends with:

الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ (2:156)

“…who, when afflicted with calamity, say: “We belong to Allah and to Him we shall return.”

(Al-Baqarah, 2:156)

Allamah Iqbal presents a couplet:

‘My affection is to the Youth

Throwing sealing ladder upon stars’

(Iqbal)

In my opinion, Iqbal has been inspired by Surah As-Saff to compose the above couplet:

إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُم بُنيَانٌ مَّرْصُوصٌ (61:4)

Indeed Allah loves those who fight for His Cause in battle array as if they were a solid wall.

(As-Saff, 61:4)

12. SUMMING UP: CRITERIA OF DEVOTION AND RIGHTEOUSNESS

“…….. and particularly Righteousness is not whether you turn your face towards East or West; but righteousness is to believe in Allah, the Last Day, the Angels, the Books and the Prophets, and to spend wealth out of love for Him on relatives, orphans, helpless, needy travellers, those who ask for and on the redemption of captives; and to establish Salah (prayers), to pay Zakah (alms), to fulfill promises when made, to be steadfast in distress, in adversity, at the time of war”

(Al-Baqarah, 2:177)

At the end of the Blessed Ayah,  we see that the idea of Tawāsi bil Haqq has been used in this lecture although this expression does not exist verbally in this verse.

The persons having the light of Imān in their minds and hearts are the servants of humanity who:

“Mīr! We become restless at any atrocity

Our bosoms feel pain for the sufferings of others”

(Mīr)

So such persons who punctually act upon Salah and Zakah, who fulfil their promises fully, their quarrel or conflict can neither be for their personal gain nor for occupying some territory, but only in the cause of Allah to finish evil. Allamah Iqbal says:

The Believer desires not position nor fame

Neither he seeks wealth nor land.

(Iqbal)

“………..These people are the truthful and these are the pious”

(Al-Baqarah, 2:177)

Here is the style of reckoning. In their claim of being truthful in Imān, only those people are counted whose hearts are absorbed with real belief and whose actions depict the manifestations of the characteristics of virtues mentioned in this Blessed Āyah. And only such people deserve to be categorised as real muttaqeen.

The study of this Blessed Āyah covers all the four factors of Surah Al-‘Asr. Those four requisites of success and welfare mentioned in that Blessed Surah have been explained as a new discussion in another context with a new style, new presentation and another frame of reference. The Reality is one and the same, the same Reality that was revealed in Surah Al-‘Asr. In this Blessed Āyah, we are comprehending it in another attractive manner.

This exalted Āyah makes clear the Quranic criterion of the Reality of Righteousness and Piety. But knowledge of this criterion will become truly beneficial for us only when we pledge with devotion and firm determination that we will fully utilise the knowledge we acquire through this Quran and the Hadeeth to transform our actions and our performance to our utmost.

MAY ALLAH (SWT) BE OUR HELPER AND GUIDE!

WA ĀKHIRU DA ‘WĀNĀ

ANIL HAMDO LILLAHE RABBIL ĀLAMĪN

QUESTIONS

1.          What is the Theme of this lecture? How has it been analysed throughout its content? Give details.

2.          What is the literal meaning of ‘BIRR’? Explain the mutual relationship between BIRR and IMĀN.

3.          What is the motivating force that can keep a person following the virtuous path, even if the person faces temporary loss and trouble by doing so?

4.          What is the relation between Imān bir Risalah and righteousness?

5.          In some Quranic verses, Iqāmat-e-Salah and in other Quranic verses ‘service to humanity are considered to be the topmost manifestations of righteousness. Why is it so and how will you take both of them for yourself?

6.          What is the importance of the sequence among charity and offerings maintained in this verse? Give the logic behind it?

7.          Why is the Promise-Fulfilment the most important line of action for the reform of inter-human affairs?

8.          Explain how steadfastness and perseverance are the key-actions for the inter-human affairs after promise-fulfilment.

9.          What is the ‘Highest Good’, the most important virtue in this worldly life?

10.     This one āyah elaborates Surah Al-‘Asr. Prove it by comparative analysis between the two?