THAFSEER
How Tafsir is Performed
Author: Shaykh ul-Islam ibn Taymiyyah
Excerpted from 'An Introduction to the Principles of Tafsîr'
If you ask what is the best method of tafsîr, the answer is that the best way is to explain the Qur'ân through the Qur'ân. For, what the Qur'ân alludes to at one place is explained at the other, and what it says in brief on one occasion is elaborated upon at the other. But if this does not help you, you should turn to the Sunnah, because the Sunnah explains and elucidates the Qur'ân. Imâm Abû 'Abdullâh Muhammad Ibn Idrîs ash-Shâfi'î has said: "All that the Prophet, peace be upon him, has said is what he has derived from the Qur'ân." Allâh has said:
We have sent down to you the book in truth that you may judge between me, as Allâh guides you; so do not be an advocate for those who betray their trust. [al-Qur'ân 4:105]
We have sent down to you the message that you may explain clearly to people what has been sent to them, and that they think over it. [al-Qur'ân 16:44]
We sent down the Book to you for the express purpose that you should make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe. [al-Qur'ân 16:64]
This is why the Prophet sallallâhu 'alayhi wa sallam said:
Know that I have been given the Qur'ân and something like it. [Ahmad, Musnad, Vol. IV 131; Abû Dâwûd, Sunan, Sunnah, 5]
Namely the Sunnah. In fact, the Sunnah, too has been given to him through wahy as the Qur'ân, except that it has not been recited to him as the Qur'ân. Imâm ash-Shâfi'î and other scholars have advanced a number of arguments in support of this point; but this is not the place to quote them. [For discussion see ash-Shâfi`î, ar-Risâlah]
In order to understand the Qur'ân, you should first look to the Qur'ân itself. If that does not help, then turn to the Sunnah.
The Prophet sallallâhu 'alayhi wa sallam sent Mu'âdh radiallâhu 'anhu to
This hadîth has been reported in the Musnad and Sunan collections of hadîth with a good isnâd. [Ahmad, Musnad V:230, 236, 242; ad-Dârimî, Sunan, Muqaddimah, 30; at-Tirmidhî, Sunan, Ahkâm, 3; Abû Dâwûd, Sunan, Adhiyah, 11.]
When you do not get any help from the Qur'ân or the Sunnah, turn to the words of the companions. For they know the Qur'ân better: they have witnessed its revelation, and passed through the situations in which it was revealed: and know it and understand it fully. This is particularly true of the scholars and leaders such as the four righteous caliphs and 'Abdullâh ibn Mas'ûd. Imâm Abû Ja'far Muhammad ibn Jarîr at-Tabarî reports: Abû Kurayb narrated to us, saying: Jâbir ibn Nûh informed us that: al-A'mash informed us from Abû Duhâ: from Masrûq that 'Abdullâh ibn Mas'ûd said: "By the one besides whom there none having the right to be worshipped, there is no verse in the Qur'ân about which I do not know in whose case and at what place was it revealed. If I were aware that anyone knew the Qur'ân more than me, and I could reach him, I would certainly have gone to see him." [Ibn al-Athîr, Jâmi' al-Usûl fî Ahâdîth ar-Rasûl, 1392/1972, Vol. IX p. 48.] Al-A'mash has also reported through Abû Wâ`il that Ibn Mas'ûd said: "When anyone of us learned ten verses of the Qur'ân, he did not proceed further unless he had known what they meant and what action they demanded."
Another great scholar is 'Abdullâh ibn 'Abbâs radiallâhu 'anhumâ, the nephew of the Prophet sallallâhu 'alayhi wa sallam and the commentator of the Qur'ân. He attained that stature in virtue of the Prophet's prayer: "O Allâh! Give him knowledge of Islâm and teach him the meaning of the Qur'ân." [Ahmad, Musnad, Vol. 1: 266, 314, 328, 335]. Muhammad ibn Bashshâr narrated to us, that Wakî` informed us, that Sufyân informed us from al-A'mash: from Musim (ibn Sabîh Abî Duhâ) from Masrûq: that 'Abdullâh ibn Mas'ûd radiallâhu 'anhumâ said: "What a good interpreter of the Qur'ân Ibn 'Abbâs is!" Ibn Jarîr has also reported this hadîth through Yahyâ ibn Dâwûd, from Ishâq al-Azraq, from Sufyân, from al-A'mash, from Muslim ibn Sabîh Abî Duhâ, from al-Masrûq with slightly different words: "What a good interpreter Ibn 'Abbâs is of the Qur'ân!" He has also reported the same words through Bundar, from Ja'far ibn 'Awn from al-A'mash. These words are, therefore, the actual words of Ibn Mas'ûd radiallâhu 'anhumâ which he said about Ibn 'Abbâs radiallâhu 'anhumâ. Ibn Mas'ûd radiallâhu 'anhumâ died, most probably, in 33 A.H. Ibn 'Abbâs radiallâhu 'anhumâ lived for thirty six years after him, and added a lot to the treasury of Islâmic knowledge.
Al-A'mash quotes from Abû Wâ'il that Ibn 'Abbâs radiallâhu 'anhumâ was appointed leader of the Hajj by 'Alî radiallâhu 'anhu; he delivered a sermon and read from Sûrah al-Baqarah, or Sûrah an-Nûr according to another report, and explained it in such a way that had the Romans, Turks and the Dalamites heard it, they would have embraced Islâm. This is the reason why most of what Ismâ'îl ibn 'Abd ar-Rahmân Suddî has written in tafsîr consists of the explanations of these two scholars: Ibn Mas'ûd and Ibn 'Abbâs radiallâhu 'anhum.
It is a third of the Quran
Author: Muhammad b. `Abd Allah al-Qannas
Abû Sa`îd al-Khudrî relates that the Prophet (peace be upon him) asked his Companions: “Would any of you be unable to recite a third of the Qur’an in the course of a single night?”
They were troubled by this question and asked: “Who would be able to do that, O Messenger of Allah?”
He said: “(The chapter of) ‘Allah is the One… the Needless…’ is a third of the Qur’ân.” [Sahîh al-Bukhârî (5015)]
This hadîth indicates the virtue of reading the chapter of the Qur’ân entitled Sûrah al-Ikhlâs.
Some people of knowledge have explained that it is third of the Qur’ân in consideration of what it conveys of the total meaning of the Qur’ân. We need to consider that the Qur’ân comprises legal rulings, narrations, and discussions of the principle of monotheism. This verse comprises monotheism, which is the best and noblest of all knowledge. It is a third of Qur’ân on this basis.
This is understanding is supported by another hadîth. The Prophet (peace be upon him) said: “Allah has divided the Qur’ân into three parts. ‘Say: he is Allah, the one and only’ is one of these parts.” [Fath al-Bârî: (9/61)]
Someone asked Abû al-`Abbâs b. Surayj about the meaning of the Prophet’s (peace be upon him) saying that this chapter of the Qu’rân equals a third of the Qur’ân. Abû al-`Abbâs replied: “The meaning of this is that Allah sent the Qur’ân in three parts: a third of it is comprised of legal rulings, a third is comprised of exhortations of promises and warnings, and a third is comprised of discussing Allah’s names and attributes. This chapter brings together within it those names and attributes.” [Majmû` al-Fatâwâ (17/103)]
Imam al-Qurtubî writes [Al-Mufhim (2/441-442)]:
This verse mentions two names of Allah which together indicate all the attrbutes of perfection. They are not mentioned in any other verse: “al-Ahad” and “al-Samad”. These two names indicate the oneness of the Sacred Being who possesses all the attributes of perfection.
“Al-Ahad” indicates the singularity of existence that cannot be shared by another entity.
“Al-Samad” implies all attributes of perfection. It means: “the One whose dignity and sovereignty reaches the extent where all other things in existence depend on for all their needs.” In other words, all needs are brought before Him. This attribute cannot be for other than the One who truly possesses complete perfection in al qualities. This cannot apply to anyone other than Allah. He is al-Ahad and al-Samad. And He “begets not, nor is He begotten. And none is like unto Him.”
This explanation makes clear that these two names possess a comprehensiveness in their indication of Allah and His attributes that are not found in any other names. And these names are not mentioned in any other chapter of the Qur’ân. This shows the special value of this chapter, and why it is regarded as a third of the Qur’ân.”
The virtues of this chapter also mentioned in other hadîth.
For instance, the Prophet sent an expedition under the command of a man who used to lead his companions in the prayers and would always finish his recitation with Sûrah al-Ikhlâs. When they returned, they mentioned this to the Prophet. He said to them: “Ask him why he does so.”
They went and asked him and he replied:” “I do so because it mentions the qualities of the Beneficent, and I love to recite it (in my prayer).”
The Prophet; said to them: “Tell him that Allah loves him.” [Sahîh al-Bukhârî (7375) and Sahîh Muslim (813)]
By reading this blessed chapter, the Muslim will receive blessings equal to that of reading a third of the Qur’ân. However, no one should read it in lieu of reading the rest of the Qur’ân. No one should assume that reading it thrice is equal to reading the whole Qur’ân. This is because the because the rewards and blessings of reading different verses of the Qur’ân are unique and varied.
Moreover, the Muslim needs to read about the other rulings and accounts related by the Qur’ân in order to get benefit thereof. A Muslim needs to read and follow the commands, refrain from sins, and heed the instructions so that he can worship Allah truly and correctly. In this way, the Muslim will be guided to correctness.
Imam Ibn Taymiyah writes [Majmû` al-Fatâwâ (17/138)]:
If a Muslim reads Surah al-Ikhlâs, he will be rewarded to the same degree as if he had read a third of the Qur’ân. However, that does not mean the reward is the same as that of actually reading a third of the Qur’ân.
He may needs the particular rewards and blessings attained by reading the commands, prohibitions, and stories. Therefore, Sûrah al-Ikhlâs will not bring those particular blessings and, consequently, it cannot not stand in lieu of the rest of the Qur’ân…
The Muslim will still be in need of what completes his faith, by knowing the commands, the prohibition, the promises and warnings, even if he already complies with what is obligatory on him. This is because the knowledge that it achieved by reading the rest of the Qur’ân cannot be obtained by reading this chapter only. Thus, the one who reads the full Qur’ân will be better than the one who reads this chapter three times, because the blessings are varied
Even if the one who reads this chapter three times receives an equivalent degree of blessings and rewards, it is only of one type only while the other types of blessings which he also needs, are not being received.
It is the same as a person who has three thousand gold coins and someone else who has food, clothing, real property and currency equal to the value of three thousand gold coins.
This latter person will have what he needs for all of his various purposes, while the former person is still in need of what the other one has, though he possesses the same amount of value.
For another example, consider a person has food of the highest quality to the value of three thousand gold coins. He will still be in need for clothes, real property, and something to ward off harm like weapons, medicine and the like. Food will not be everything.
And Allah knows best.
Tafseer - The Interpretion of the Qur'an
Author: Yasir al-Qadhi
The topic of tafseer is the most important topic of 'uloom al-Quraan, since in many ways it is the primary goal of 'uloom al-Quraan — to understand and implement the Qur'aan properly. This has also been the first topic of 'uloom al-Quraan to have been written on, and without a doubt the one in which most of the works in this field have been written about.
I. The Definition of Tafseer and Ta'weel
The word 'tafseer comes from fassara', which means, 'to explain, to expound, to elucidate, to interpret.' The word tafseer is the verbal noun of fassara', and means 'the explanation or interpretation of something.'
According to another opinion,[1] the word tafseer is a transposition from s-f-r, which means, 'to expose, to uncover.' Thus, a woman who uncovers her face is called a 'saafirah', and the act of uncovering her face is called 'sufoor.' Therefore, according to this definition, 'tafseer would mean uncovering the meanings and exposing the secrets of the Qur'aan. However, the stronger opinion is the first one, even though both of these meanings are correct.
In Islaamic sciences, tafseer is defined to be: The science by which the Qur'aan is understood, its meanings explained, and its rulings derived.[2]
Another common word that is heard in this subject is the word 'taweel'. What, then, is the difference, if any, between tafseer and taweel?
The word 'ta'weel' is from a-w-l, which means 'to return, to revert,' which implies going back to the original meaning of a word to see what its meanings and connotations are. The meanings of the word 'ta'weel' were given earlier, and are repeated here.
The word 'taweel' has three meanings:
1) To understand a word in light of one of its connotations, despite the fact that this connotation is not the primary intent of the word.
2) To explain a word or phrase.
3) The actuality of an event.
With these two definitions in mind, there are five main opinions as to the difference between tafseer and taweel, as follows: [3]
1) They are equivalent in meaning. This was the opinion of at-Tabaree (d. 310A.H.), as his commentary of the Qur'aan uses these two terms interchangeably.
2) Tafseer is used in explaining a word which carries only one meaning, whereas taweel is used in choosing one of the connotations of a word that possesses many connotations.
3) According to al-Maatureedee (d.
4) Aboo Taalib at-Tha'labee held the view that tafseer was the explanation of the literal meaning of the verse, whereas taweel was the actual intent behind the verse. For example, the tafseer of the verse,
| | "Verily, your Lord is ever-Watchful" [89:14] | |
is that Allaah is aware of all that man does, but the ta'weel is that the verse is a warning to man not to lapse into sins or to belittle the commandments of Allaah.
5) Tafseer is meant to give the meanings of the individual words in a verse, whereas taweel gives the meaning of the verse as a whole.
There is no one correct opinion amongst these five, since various authors use these two words in all of these meanings. However, the most common understanding in modern usage of the two words is the second one, namely that tafseer is used to explain the meaning or intent of a verse which has only one connotation, whereas taweel is used when one of the possible connotations of a verse or word is chosen over the others due to external factors.
II. The Necessity and Importance of Tafseer
The question arises: Why is there a need for tafseer? After all, does not Allaah say in the Qur'aan:
| | "Verily this Qur'aan leads to the path that is most right" [17:9] | |
and thus everybody can find the Straight Path through this Book? And is not the Qur'aan a complete source of guidance in and of itself, as it says,
| | "And We have sent down the Book to you as an explanation for everything, a guidance, a mercy and glad tidings for Muslims" [16:89]: | |
Indeed, it is true that anyone who approaches the Qur'aan with a pure heart, seeking the guidance of Allaah, will find it. As Allaah says,
| | "This (Qur'aan) is a declaration for mankind, a guidance and an admonition for those who ward off evil" [3:138] | |
But this in no way implies that a person who is unaware of the numerous hadeeth of the Prophet (SAW) in explaining the Qur'aan, and of the reasons behind the revelation of specific verses, and of the intricacies of Arabic grammar and principles of rhetoric, and of the various qiraaat, and of the knowledge of the abrogated rulings, and of all of the other topics of 'uloom al-Qur aan will benefit from the Qur'aan to the same degree that a person who does know these facts will. For example, an Arabic linguist or grammarian might be able to see a certain wisdom behind the phrasing of a verse that the average person may not. A person specialised in the topics of 'uloom al-Qur aan will be better able to grasp the intended meanings of a verse, and derive rulings from it, in contrast to the average layman, who is not qualified to derive rulings from the Qur'aan.
As-Suyootee also discusses the necessity of 'tafseer in his al-Itqaan.[4] He begins by stating that it is a known fact that Allaah communicates with man in a way that the will be able to understand. This is the reason that every messenger has been sent in the language of his people. However, there are three basic reasons why tafseer is necessary despite these facts. First of all, Allaah uses the most clear, eloquent and concise language, and in doing so the meaning is clear to those who are well-grounded in the Arabic language, but not so clear to those who are not. Secondly, the Qur'aan itself does not always mention the events or references for which each particular verse was revealed, and these must be known in order for the verse to be fully and totally understood. Lastly, some words may have multiple meanings, and it is the job of the person that does tafseer to explain what is meant by the word.
It can be said that the purpose of tafseer is to elaborate the principles which the Qur'aan came to clarify:[5]
1) The elaboration of a perfect set of beliefs with regards to the Creator, and the relationship of the created with the Creator.
2) The perfection of personal conduct and good morals.
3) The establishment of a set of laws and code of conduct to govern individual and familial relations.
4) The establishment of laws governing societal and political dealings between com munities and nations.
5) The narrations of the history of the previous nations, so that the pious among them may be followed, and the impious to act as a warning.
6) To give the good news of
7) To prove the truthfulness of the Prophet (SAW), and this is done by explaining the miraculous nature of the Qur'aan (i'jaaz).
Therefore, the job of a mufassir is to explain all of the above points to mankind. From the above discussion, the importance of tafseer should become apparent. The science of tafseer is meant to explain to mankind the Book that has been revealed to them from Allaah. The Qur'aan is like a treasure trapped in a glass receptacle; mankind can view and benefit from this treasure, but they are in need of tafseer, for tafseer acts like the key that unlocks the treasure, so that mankind can benefit from it to the greatest possible extent. Iyaas ibn Mu'aawiyah (d.
As-Suyootee said,
(The science of tafseer) is the most honourable of all sciences for three reasons. The first reason is with respect to its topic. It deals with the Speech of Allaah, which contains every kind of wisdom and virtue. It contains pronouncements about what has passed, reports of what will happen and judgements concerning what happens between the people. Its wonders never cease. The second reason is with respect to its goal. Its goal is to lead mankind to the firm handhold of Allaah, and to the true happiness, one that does not end. The third reason is with respect to the great need for this science. Every aspect of this religion and this world, in the near or distant future, is in need of the sciences of the sharee'ah and knowledge of the religion, and this knowledge can only be obtained through the understanding of the Book of Allaah. [7]
Apart from these reasons, the Qur'aan itself commands its readers to ponder over it, and to reflect upon its meanings, for it says,
| | "(This is) a Book which We have sent down to you, full of blessings, so that they may ponder over its verses, and that men of understanding may remember) [38:29] | |
It is the science of tafseer which is the fruit of 'pondering over its verses.'
1 az-Zarkashee, v. 2, p. 147.
2 as-Suyootee, v. 2, p. 223.
3 cf, as-Suyootee, v.2, pps. 221-2, ar-Roomee, pps. 8-9, Zarabozo, p. 14.
4 as-Suyootee, v.2, p. 223.
5 cf. Ik, pps. 64-66.
6 Both quotes taken from Zarabozo, ibid., p. 12.
7 as-Suyootee, v. 2, p. 224; c£ Zarabozo, p. 12.
Extracted from “The Sciences of the Qur’aan” published by Al Hidaayah
The Message of Surah Al-Asr
Author: Shaykh Salman al-`Awdah
Allah says: “By time! Surely the human being is at loss. Except for those who have faith and do righteous deeds and exhort one another to truth and exhort one another to patience.” [Sûrah al-`Asr]
Love for the sake of Allah is the elixir that dissolves barriers and binds the hearts of people together. It does not matter how far apart those people might be, or how much their activities and concerns lead them down different paths. Let us always raise the banner of love whenever the tempest of hate and anger begins to swirl up around us.
The age in which we live is one where oppression, injustice, killing, and violence are sometimes perpetrated in the name of freedom, or in the name of democracy, or in the name of peace, or in the name of Islam. We can only overcome this by raising the banner of love between us built upon our love for Allah and our love for His Messenger (peace be upon him).
This type of love is a particular quality of the believers. Allah says: “O you who believe! If any of you turn back from his faith, soon will Allah produce a people whom He will love as they will love Him – having humility among the believers but mighty in front of those who reject faith, striving in the way of Allah and never fearing the reproaches of those who scoff. This is the grace of Allah which He bestows upon whom He pleases. And Allah encompasses and knows all things.” [Sûrah al-Mâ’idah: 54]
We should realize that the hardships of life are transient, preceded and followed by times of ease. Allah says: “Verily with hardship comes ease; verily with hardship comes ease.” [Sûrah al-Sharh: 5-6]
Just like life is filled with obstacles, it is also filled with opportunities. Indeed, the message given by Sûrah al-`Asr is one of glad tidings of love, relief, and ease brought by Allah.
When the Companions of the Prophet (peace be upon him) used to meet one another, they would not depart until one of them recited Sûrah al-`Asr to the other and they bid peace upon one another. [Awsat al-Tabarâni (5124) and Shu`ab al-Îmân (8639)]
The Companions used to remind one another of Sûrah al-`Asr because of the fundamental issues that this small chapter of the Qur’ân addresses and that all Muslims should be concerned with. We can acquire wisdom from the fact that the Qur’ân pays such careful attention to major and important issues, since we too often focus our attentions on minor issues that should be very low on our list of priorities. Our limited energies get distracted from what is important.
Becoming preoccupied with insignificant matters while forgetting what is really important is a major pitfall. The Companion Ibn `Umar once said to the people of
We have another example of such an imbalanced focus in the executioners who flogged the great scholar Ahmad b. Hanbal. They used to ask him about the blood that splattered on their clothes and they used to question his praying seated while his arms and legs were bound in irons.
We will, in this article, focus on three major topics: time, the human being, and deeds. These three topics are the key to success in this world and salvation in the Hereafter. We will discuss these topics one at a time.
1. Time
We must realize that though time is innocent, people so often wrongly accused it of all the hardships and wrongs that they experience. Time is a mere receptacle for these happenings. It is neutral. This is why the Prophet (peace be upon him) prohibited us from censuring the course of time. He related that Allah said: “The son of Adam does me wrong when he curses the course of time. I am the course of time, for the affair is in My hands as I turn the day and night over one another.” [Sahîh al-Bukhârî (4826) and Sahîh Muslim (2246)]
The statement “I am the course of time” is telling us that what people attribute to time is only by the will and decree of Allah, the wise and all-knowing. Allah is the Creator of everything and nothing that happens in His Creation happens in vain.
In Sûrah al`Asr, Allah swears an oath by time, indicating its seriousness and importance. Time is the receptacle within which our deeds are carried out. It is a factor in our success in this world and the Hereafter. Allah says: “He it is who made the night and the day to follow each other for such as have the will to remember Him or to give thanks.” [Sûrah al-Furqân: 62]
Ibn `Abbâs said: “Whoever missed performing any of the deeds of the night should make them up during the day, and whoever missed performing any of the deeds of the day should make them up at night.”
Allah says regarding the unbelievers in Hell: “Therein they will cry: ‘Our Lord! Bring us out. We shall work righteousness, not the deeds we used to do.’ Did We not give you long enough lives so that he who would receive admonition could do so? Moreover, a warner came to you. So taste what comes to you. For the wrongdoers there is no helper.” [Sûrah Fâtir: 36-37]
The Prophet (peace be upon him) said: “A man has no excuse if Allah extends his life until he reaches sixty years of age.” [Sahîh al-Bukhârî (6419)]
Allah swears an oath by time because, in the course of time, changes and transformations take place. Summer turns to winter. Cold weather replaces heat. Strength turns to weakness. Victory turns to defeat. A person goes from rags to riches. Hardships are replaced by ease. Sicknesses are cured.
History is a testimony to this changeability. Today, the Muslim world is weak and divided and subdued by its enemies. Its intellectual life is superficial. It is wracked with despair and hopelessness. This can be remedied if the Muslims become forward thinking and work towards constructive change. We should not assume that the present circumstances are forever etched in stone.
Allah says: “Did you not swear aforetime that you would never suffer decline?” [Sûrah Ibrâhîm: 44] I used to wonder who could possibly believe that they would never suffer decline. Must not everyone realize that their lives must inevitably come to an end? Who could possibly swear such an oath?
I got my answer to this question when I read Francis Fukuyama’s book entitled The End of History. The book was written in celebration of the fall of Communism. He declared that the West had won and that Western democracy was the victor. The long-awaited event had happened that marked an “end point of mankind's ideological evolution” and the “final form of human government” and deserved to be called “the end of history.”
Allah says: “Did you not swear aforetime that you would never suffer decline? And you dwelt in the dwellings of men who wronged their own souls. You were clearly shown how We dealt with them and We set many examples before you.” [Sûrah Ibrâhîm: 44-45]
The word for time used in Sûrah al-`Asr is the Arabic word `asr which refers to the current time or age, as opposed to some more eternal and abstract notion of time. By swearing an oath by this aspect of time, Allah is indicating to us the importance of being up to date, of living in the present, and of understanding the contingencies of the era in which we live. We need to understand the age in which we live and actively engage the changes and challenges that it presents to us.
The epitome of virtue is to respond to these changes and challenges appropriately while remaining completely within the limits set down by Allah. We see that the Prophet (peace be upon him) offered the following supplication to Allah: “O Allah! Lord of Gabriel, Michael, and Ariel, Creator of the heavens and the Earth, Knower of the Unseen and the evident! You judge between your servants in what they differ about. Guide me, by your grace, to the truth in what they differ. Truly, You guide whom you please to a path that is straight.”
This is why Allah commands us to say in every unit of prayer that we perform: “Guide us to the Straight Path”. This shows us that there will always be new matters for which we will need guidance. We need to always beseech Allah to guide us in all matters and never assume that what we presently know is sufficient for us. We cannot assume that we have arrived at the final, immutable truth for every matter. We must understand that we will always need to learn how to respond to changing times and circumstances without compromising the immutable truths that our religion teaches us.
Some people are rigid in their adherence to a narrow set of ideas and opinions, though what they adhere to is not above reproach or criticism. Such people treat their ideas as if they were immutable, absolute truths, and sometimes even go so far as to reject an authentic Sunnah that had previously been unknown to them.
By contrast, there are others who begin to doubt the truly eternal and immutable teachings of our faith. When we review what is being said about Islam on the air and on the Internet, we can find people who call into question the most fundamental teachings of Islam. We can even find them disputing about Allah, the Qur’ân, revelation, the Prophet (peace be upon him), and the relationship between religion and politics. We hear people who advocate secularism and wholesale Westernization. There are those who wish to wholly adopt American culture and values.
Faced with these extremes, we must recall Allah’s words: “Those who, when they spend, are neither extravagant nor niggardly, but maintain a just balance between those (extremes).” [Sûrah al-Furqân: 67]
The American Muslim, Muhammad Ali, once said: “If I say today at forty what I said when I was twenty, then I have wasted twenty years of my life.”
Changing circumstances brings to the surface the true mettle of people. It shows who has the ability to move forward. There are those who are held captive by their lusts and desires. Others are held captive by their rulers or by their follows. A free person is one who can escape all of that.
Allahs’ Messenger (peace be upon him) said: “The slaves of gold, silver, and finery are wretched. If they are given what they want, they are pleased. If not, they become discontent and bitter and sink into wretchedness. If they come to any harm, they do not recover.” [Sahîh al-Bukhârî (2887)] The Arabic word “Asr”, that Allah swears by, has another connotation. It refers to the time at the end of the day, in other words the late afternoon. It is also used for the end of the harvest season. Our late afternoon prayer is called the `Asr prayer, that Allah often refers to in the Qur’ân as the “middle prayer”.
The time of Muhammad’s followers is like the late afternoon of human history. It is the last period before the end of the world. The Muslim nation is the last and greatest of all nations. It is the most preferred nation with Allah and it will be the first nation in the Hereafter to be admitted into
The Prophet (peace be upon him) said: “Our relationship to the people of the two previous scriptures can be likened to a situation where a man hires a number of laborers. He asks: ‘Who will work for me from morning until midday for a certain sum?’ The Jews are the ones to work at this time. Then he asks: ‘Who will work from midday to the late afternoon for the same sum?’ The Christians are the ones to work at this time. Then he asks: ‘Who will work from the late afternoon until sunset for double that sum?’ You are these people. This angers the Jews and Christians who say: ‘Why did we have to work more to receive less?’ He replies: ‘Have you been deprived of any of your right?’ They answer: ‘No.’ He says: ‘This is my favor that I give to whom I please.’” [Sahîh al-Bukhârî (8622)]
Since we are the nation of the late afternoon of the Earth, we must be witnesses over humanity. We should therefore be the most knowledgeable of people as well as the best in character. We should be the most civilized and most acquainted with what is best for humanity in both their worldly and spiritual lives. However, today, we are a wasted, exploited nation, with a number of lands and countries under foreign occupation.
Of the worlds poor, 65% are Muslims. Likewise, Muslims comprise 80% of the world’s refugees. In spite of the fact that Muslims make up from one-fifth to one-fourth of the world’s human population, they collectively possess no more that a 6% share of the world’s economy. Moreover, Muslims are seriously maligned in the world media.
A young Muslim woman today will know about hundreds of actresses, singers, dancers, fashion models, and even nude models, but we find it difficult to produce a contemporary wholesome role model for women to emulate. We end up having to speak about the Prophet’s wives.
Why, when we are the nation of Earth’s late afternoon, does our society not have good role models for its men and women? The answer is that, in spite of the poverty, weakness, and all the problems that we face, we seem to be working very hard to destroy one another.
In our desperation and our desire to run away from our problems, some of us turn to fancies and dreams. We must be wary of this. Many quite unscholarly books are being written about the end of time and the signs of the Hour, some even specifying when the end of the world is supposed to be. It may be that these books are being written with the best of intentions, but they speak without knowledge about the Unseen. They also lull people into a state of inaction and bring about a lot of negativity.
2. The human being
When Allah says: “Surely the human being is at loss”, He is speaking about every human being. In the Qur’ân, the human being is often threatened with loss. Allah says: “Verily, We have created the human being in the best of molds. Then We have brought him to the lowest of the low, except for those who have faith and do righteous deeds, for they shall have an unfailing reward.” [Sûrah al-Tîn: 4-6]
Allah created the human being, chose him, taught him, and even had the angels prostrate themselves before him. When the angels said: “Will you create therein who will spread mischief therein and spill blood while we celebrate your praises and glorify your holiness?” Allah says: “I know what you know not.” [Sûrah al-Baqarah: 30] This is a clear commendation for humanity and a clear statement of the uniqueness of the human being and the special responsibility that he carries.
Allah says: “We have honored the descendants of Adam, provided them with transport on land and sea, given them for sustenance things good and pure, and favored them above a great part of Our Creation.” [Sûrah al-Isrâ’: 70]
We must keep in mind, however, that our possible abasement and punishment are directly proportional to this responsibility.
People will be at loss to varying degrees. Some, like the unbelievers, are completely at loss. Their works will profit them nothing on the Day of Resurrection. Allah says: “And in the hereafter theirs will be the greatest loss.” [Sûrah al-Nahl: 5] Others will be partially at loss with little or no profit to their credit. Some on that Day will have debts to others.
Life is a form of business and trade. Allah says about some of the Unbelievers: “Those are the ones who purchased misguidance with guidance, so their trade did not profit them and they were not of those who were guided.” [Sûrah al-Baqarah: 16]
The Prophet (peace be upon him said): “Every person goes forth in the morning trading in his own self. He either earns its freedom or consigns it to perdition.” [Sahîh Muslim (322)]
The human being is by nature a creature of action and of concern. He does not sit idle. Every person is going forward, but not every person is headed in the same direction. Some people are headed towards greater perfection and towards salvation, while others are headed towards their own ruin.
Source: www.islamtoday.com
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