The Excellence Of Knowledge
20. THE EXCELLENCE (AND DANGERS) OF KNOWLEDGE/LEARNING
63. Knowledge is the life of Islam and the supporting pole of faith. If one teaches something to some one its reward keeps growing until the Last Day. If one learns something and acts on it Allah undertakes to teach him what he does not know (ibn Abbas RA, Abu Shaikh)
C: Which means the extremely poor condition of Muslims today is due to their ignorance. They are extremely ‘anaemic’ and therefore can only crawl instead of walking let alone running. Ignorance is such an illness that its first victim can be a valid faith itself. The ignorant often lap up whatever is served them by other ignorants or spiritual conmen and the derailment of all religions before Islam is a witness to this fact. All the same, Muslims have their own derailments.
If one teaches some true knowledge to somebody that knowledge sparks more curiosity in the recipient which then puts him on a knowledge gathering spree. As a result the original giver of the knowledge finds his reward increasing on account of what it set into motion. On the other hand, if one cares to act on what he knows, Allah then takes on Himself to give him more true knowledge to act on
64. Knowledge is the lost property of the believer, he takes it wherever he finds it (Anas RA, al Askari)
C: By this the Messenger of Allah sws is giving us blank licence to acquire any useful piece of knowledge we come across. The kind of knowledge is unimportant so long as it is useful to the pious Muslim. No other religion has ever been so conscious and appreciative of knowledge outside itself. Instead they often discouraged acquiring knowledge which could enable their subjects to think for themselves of challenge the status quo. Islam being very self-confident, positively encouraged the acquisition of all useful knowledge whether worldly or spiritual
65. Knowledge is two: knowledge settled in the heart and this is the useful knowledge. Knowledge just on the tongue and this becomes Allah’s prosecutor’s proof against His servant (Anas RA, Abu Naim)
C: The first is also called ‘ilm al qalb’, the knowledge of the heart. This is acquired automatically without any instruction from anybody when the servant acts on what he already knows for sure about Islam and in fact is nothing other than the pre-eternally given knowledge of his soul when it proceeded from Allah’s creative grace and generosity. In other words sincerely and ardently acting on knowledge already given works like a chemical used in developing a photographic negative. As the process is continued the latent shapes and colours come out to never go back. Amen
66. Knowledge is a treasure. Its key is question. Probe knowledge with questions and Allah will show you mercy. Four classes of people are thereby rewarded: The questioner, the teacher, the listener and one who loves these (Ali RA, al Halabi)
C: Which encourages academic meetings of Muslims in which both the active participants and the general audience each benefit in their own way. No wonder as soon as Islam expanded and Muslims prospered all sciences flourished
67. Learning is better than mere acting, the strength of religion comes from pious caution (abandoning the dubious). Real knower is the one who acts on his knowledge (Ubada RA, Abu Shaikh)
C: Had people really known a truth they could act on it. Since most Muslims cannot practice what they preach they really don’t know but have parrotised. One’s religion is strong when he is very careful not to commit a mistake by taking courses of action the legitimacy he is unsure of.
68. Knowledge is better than mere acting. The best acting on is acting reasonably: The Sublime Allah’s Way is between the too much and the too little of every good act. Goodness is the middle point between these two bad extremes and finding that (middle point) is by Allah’s help (some sahaba RA, ibn Hibban)
C: Ignorant action is dangerous. Mere knowledge without action is at least safe. What is more if knowledge is genuine it will lead to good action sooner or later. When it comes to action however the crucial thing is acting in a way adequate for the situation concerned or bearable and maintainable by the actor. Both over-acting and under-acting are bad. When and how much to act is a question which only Allah’s help can inspire the answer of. And that is to the believer’s heart
69. Show respect to those who teach you and show respect to whom you teach (ibn Umar RA, ibn Najjar)
C: Both teacher and pupil should respect each other in appropriate ways. The pupil should keep his teacher in high esteem and behave towards him with appreciation and help him in any way needed and possible. In actual fact a teacher is something like a parent and he is entitled to honour and consideration both when alive and after death. Similarly a teacher should not abuse or insult let alone physically hurt his pupils. Unfortunately it has been more the Muslim practice to do the opposite notwithstanding the Prophet’s sws example of politeness and non-violence
70. Whoever acquires a branch of knowledge in order to correct and improve himself or teach it to others (for the same reason) Allah writes as much reward as the sand grains in the desert (Aban RA, ibn Asakir)
C: “Knowledge to correct and improve himself”, that is to say, to attain higher and higher moral perfection! Since this is the very aim of true faith the reward can only be infinite
71. If one acquires learning in order to overpower the knowledgeable (ulema) or to show off to the weak-minded will not get even the smell of the Garden (Muaz RA, Tabari)
C: Unfortunately some Muslim learning enthusiasts gain knowledge for the wrong aims. To beat other scholars and win acclaim as well as to scare and dominate the simpler souls which make up the polulace
72. Whoever goes out to learn a branch of knowledge which enables him to repel untruth from truth and separate guidance from misguidance he acquires a reward like the reward due to a worshipper for forty years (ibn Mas’ud, Y)
C: Here we are again: Worthiest knowledge in the Sight of Allah is that which enables His servant to tell apart right from wrong and do the right. How can one neglect that and hope to please the Lord?
73. Just reading the Qur’an is not Qur’an nor just transmitting knowledge is knowledge but the Qur’an reading is real when it causes right guidance and knowledge is real when understood and taken on board (Anas RA, Y)
C: Rather depressing news for those who love reading the Qur’an a lot but would not care less what it means let alone act on it. A single verse acted upon is more saving than memorising the whole Qur’an but doing nothing much with it. Again, a transmitter of knowledge gains nothing unless he himself has acted on it
74. Learn as much knowledge as you want. By Allah, unless you act on it you acquire no benefit from accumulating it (Anas RA, Abu-l Hasan)
75. Acquire knowledge! Learning done for Allah’s Sake imparts one awe. Seeking knowledge is a form of worshipping. Discussing it is glorification of Allah. Talking about it is jehad. Teaching it is alms-giving (Muaz RA, Y)
C: Do you want to find out if an enterprise in acquiring knowledge will be rewarded by Allah? Look if it is increasing the learners awe of Allah and accordingly compelling him to obey Allah more. If it is so that his learning activity has been a form of worship as good as salat and zakat although no substitute. When such pious learners debate what they learnt they are in actual fact glorifying Allah by it. Sparing time and perhaps wealth to talk about knowledge cannot be other than a form of struggling in the way of Allah. No bloodshed is necessary
76. Stabilise knowledge by writing (Anas RA, Tabari)
C: Another example of Islam’s priority for literacy and its encouragement of academic effort. No wonder in the golden age of Islam even the medium prosperous Muslims boasted of private libraries running into thousands of volumes and all big towns and their markets were dotted by only too many bookshops filled with many browsers and eager buyers. Major Mosques boasted of truly massive book stocks and a walk into any imperial Ottoman mosque, like the Bayazid or Suleymaniye in Istanbul will overwhelm any book enthusiast with the size of their libraries- hundreds of thousands leather and often also gilt volumes on every subject both religious and mundane, scientific or literary, dating from very many centuries
21. ON PATIENCE
77. Patience is at the first strike (Anas RA, D)
C: What is meant here is that patience is at its highest level if it can keep one from reacting negatively to a sudden disaster- may Allah protect us from such calamities which will test our patience! The lesson for us humble believers is this: Be always on your guard never to object to Allah’s Will if it comes to pass in a way to hurt you. In the meantime fear Him as you should and take refuge in Him lest you are hit by any calamity. Those who are hit by a calamity they cannot accept but object to may well be those who did not do enough to prepare themselves for any eventuality by way of both fearing Allah and taking refuge in Him. Allah knows best
78. Allah’s help is joined with patience, salvation follows tribulation and indeed hardship is followed by ease, indeed hardship is followed by ease (Anas RA, Abu Naim)
C: So long the servant keeps patience Allah’s help keeps coming to him. When Allah tests us we may be sure that salvation will follow provided we are patient and trusting. Whatever the hardship, for a believer ease must and will follow. These are mighty secrets which become actual experiences once we show faith
79. I am not going to hide from you any good I have: Whoever wants to remain chaste Allah keeps him chaste; whoever wants to remain free from asking anything from anybody Allah helps him to need nobody. Whoever wants to be patient Allah gives him patience. Nobody has been given any good higher and more spacious than good patience (Abu Said RA, B)
80. Sense of Shame bejewels. Piety is nobility at its realest. Best mount is patience. Awaiting from Allah delivery from suffering is worship (Jabir RA, Hakim)
81. The status of patience within faith is like the status of the head within the human body (Anas RA, Y)
82. Full patience (with a state of affairs) is full pleasure with Allah (Abu Musa RA, Y)
83. Patience is half of the faith and certainty in faith is the whole (ibn Mas’ud RA, ibn Hibban)
22. HADD- ATONING LEGAL BODILY PUNISHMENT
84. Shun the application of hadd by making peace and waiving grievances among yourselves. Once you bring a case to me (the government) I have to implement it (ibn Shuaib RA, Baihaqi)
C; Which means hadds are implemented to the extent that Muslims are less merciful than they should be. More the level of humanity among a Muslim people less such punishments. Certainly nil is the best.
85. They brought a man to Ali RA, saying that he had stolen a camel. Ali said to the man “I don’t think you stole anything”. “No” the man replied “I did steal”. “Perhaps you confused it with yours and led it away” said Ali RA. “No” said the thief “it wasn’t like that”. Ali RA said to his servant Kanber “O Kanber, take this man, tie up his fingers and call the executioner to chop his hand off. But tell him not to cut before I come”. He then approached the man and said “Did you really steal?”. The man relied “No, I did not”. Ali RA released him. Those around asked “O the commander of the faithful, why did you set him free?”. Ali RA replied “We had arrested him on his word; we accordingly released him on his word”. He then added “They had brought a man who had stolen to the Messenger of Allah sws and he had let his hand be cut off but then began to weep. “Why are you weeping o Messenger of Allah sws?” they asked. “How can I not weep while before my eyes the hand of one of my nation is being cut off? Some enquired “Why did you not forgive him then?”. The Prophet sws said “only bad rulers will not implement punishments Allah prescribed. Except that you could forgive each other and waive grievances among yourselves and thus avoid such punishments (Abu Matar RA, Abu Ya’la)
C: Which means it is most desirable for Muslims to come to an agreement among themselves so as to abandon all hadd punishments for humane, merciful reasons and instead tackle and punish crimes with more civilised and kinder methods. As the Prophet sws demonstrated it saddens him very much to see one Muslim suffer such punishments and also that he would prefer a between-brothers cover-up and less drastic remedying. Should we really cause grief to our Prophet sws?
Additionally it must also mean that a Muslim government (exemplified by Ali RA above) should try to avoid inflicting hadd punishments and NOT be too eager. In a modern context suspension of all such punishments, provided the citizenry are not still heavily in favour of them (in which case only fitna is caused), is the way forward seeing that Allah and His Messenger sws did not really like and mean such terrible retributions but just conceded to then reigning barbarism
23. ON ‘DUNYA’- THIS WORLD PER SE
86. This world is a curse except for four things: Keeping Allah in mind (zikrullah), good deeds beloved to Allah, the religiously knowledgeable (alim) and the one who pursues (such pious) learning (Abu Said RA, M)
C: “This world is the sowing ground for the crops needed in the hereafter” said the Prophet sws. The first and most important to be sown is the as constant as possible remembrance of Allah. All else flows from that and from that alone. It should lead to good deeds beloved to Allah, i.e., most pleasing to a perfect sense of decency and charity. An almost indispensable help is available from an alim who is worthy of his title. In any case pursuit of religious learning is worth every effort and expense. Outside these there is no real good in this world.
87. There is no servant who desires a raise in rank in this world and gets it but Allah shall demote him in the hereafter with a demotion greater in magnitude than gained by the worldly rank (Selman RA, T)
C: Helping oneself to the legitimate blessings of this world with a view to thank and serve Allah is not only innocent but also positively good. Islam does not encourage self-imposed, innovated strictures but encourages thankful if reasonable enjoyment of Allah’s gifts. What Allah hates is being greedy for this world and more especially lusting after its powers obtainable by social and political climb. If one lusts after such elevation and works towards it what he gains will more than be deducted from his standing in the hereafter. That is as it should be simply because a heart messed up with this world’s filth can absorb far less light than Islam offers in this life to all. The world worshipper is a kind of polytheist and service rendered to a false god can only cause loss
88. If the love for this world stirs up in the heart of a servant Allah inflicts him with three calamities: Unattainable ambitions, insatiable need, hard work whose (bottomless) pit is never filled (Ramuz al Ahadith)
C: When a Muslim finds his heart swollen with lust for this world and pursues the lust Allah punishes him with the above in the hope that he sees his lapse and returns to piety. The first calamity is the materialisation in his heart one or more ambitions which are too big for him even if he was given several lifetimes to achieve. This burdens him with such a back-breaking load that he can barely walk let alone advance towards his aims. The second calamity is a swelling catalogue of real or imaginary needs which he thinks must be met for him to achieve his aims. In a bad case these may force him to resort to illegal and criminal acts. But whatever he gets by whatever means fail to shorten the shopping list. It can only grow like a super-hormoned cucumber. The third is the constant demand for more and harder work his ambitions call for. But the more he works the less effective his work seems to get. The more he works, more work seems to crop up and demand attention. His only relief will come when he is suddenly visited by the Angel of Death and reaped. We take refuge in Allah from becoming such tragic fools
89. What a nice place is this world to earn merits for the hereafter until the pleasure of Allah is obtained. What a bad place is this world for those who fail to accumulate provisions for the hereafter and the obtainment of Allah’s pleasure (ibn Ushaim RA, Mustadrak of Hatim)
C: Without living here and now there is no living in the hereafter. So, this world must be lived in to begin with. But it can be lived in either of two ways. One is a life of spiritual growth and moral prosperity paralleling a reasonable degree of material growth and prosperity, depending how much Allah sees fit to provide to his pious servant for his own good. The other way is more emphasis on material growth and prosperity with or without success but less if not nil effort on spiritual and moral growth. The more God-oriented a life the more enjoyable and easy it is and therefore the world looks to the really pious an excellent place of profit to be. The more ego-oriented a life the more painful the existence of the liver and the darker and drabber a place the world looks to him no matter what corporeal joys he may indulge in. It must not be for nothing that most tragic things occur to the too powerful and too prosperous, royal families being particularly bad examples. Other celebrities and worldly ‘luckies’ follow suit.
90. Leave this world to its worshippers. Whoever takes from this world what is more than enough he unknowingly takes the seeds of his ruin (Anas RA, Y)
C: A hadith says “Allah created this world and the people who are for this world. He also created the hereafter and the people who are for the hereafter”. With a little bit of careful observation we may notice that there are people who are so unconcerned with and immovable towards spiritual aims that it is impossible to worry or motivate them with religious preaching. They simply look at both prophets and preachers on their behalf as mad if not also bad. It is this kind of person who, if equipped with high enough intelligence can compete and climb in this world. Sometimes these stray into the ranks of the religious, even the Sufis and may create a passable if poor impression of piety, but their actual aims are anything but pious. They come into their own once worldly assets and prizes come on offer in the religious community they are transplanted to. They usually go for the high office and get it simply because they have all the unscrupulousness and natural predatory intelligence to secure them. If challenged they can defend their turf and what is worse they may create such cobwebs of control that even the leader of the spiritual group end up their hostage. If such people can even hijack and command pious groups what can they not do within the context of the ordinary majorities which make the the bulk of all societies, including the Muslim society after the Prophet sws and all Muslim societies to this day and beyond. If rebelled and fought against such men of world almost always not only win but also often destroy the pious rebels. It was so that Yazid put down our master Hussein Alaihissalam, it was so that Muawiya RA had won against Ali before, Muawiya RA being the more worldly one. After the Umayyads the Abbasids also beat the Family of the Prophet sws at the worldly game and to this day the proportion of really pious occupants of higher offices among Muslims has been a fraction of the impious. That must be why the Messenger of Allah sws is advising those with pious aims to shun worldly competition; they have little chance of winning against the far more wolfish and it is wiser for them to stay away from the filth altogether and lead worldly unpretentious lives with almost exclusive emphasis on spiritual growth.
91. One who loves this world harms his hereafter. One who loves the hereafter harms his (impious prospects in) this world. Prefer the lasting to the passing (Abu Musa RA, H)
C: Loving this world for itself is such a sin/shortcoming that the lover feels no motivation towards or energy for activities which could nurture his soul. He wants to live as a physical body and his spiritual life is a dwarf confined to the minimum necessary rules of social morality and manners, and those with dubious sincerity, in order to claim his place among the worldly competitors. This minimal spiritual concern is hardly adequate for building up capital for the hereafter and when he is transferred there he finds his bank account in devastated overdraft. Accordingly he won’t be receiving anything but be liable to pay great debts.
As for the pious alternative, this pious person has such scruples that he is no match for the unscrupulous in the competition for this world’s prizes and he finds that he has to make with few assets and grosser enjoyments of this world. But he has then all the time and motivation to invest into his spiritual future. Once this brief worldly life is over the pious investor can look to a bursting bank balance at Allah’s Bank, to which balance a mountainous bonus will be added by the Generous Banker. Amen. Mind you, usury is haram in this world but Allah will pay us exorbitantly usurious interest rates on our accounts with Him!
92. Whoever Allah employs in relieving the distress of a Muslim Allah saves him from the distresses of this world and the next (Ali RA, B)
C: NO DOUBT! We must be alert to all opportunities for relieving the distress of our fellow Muslims and I definitely am sure that relieving the distress of any non-Muslims when we have the opportunity is equally profitable. Not only human beings but relieving the distress of any animal should also be very meritious. Showers of such compassion can only be the true servants of Allah the Most Compassionate and Allah will not wait the hereafter to save such servants from their any distress in this world as well. Which means: Do you want a distress-free life? Then, seek and use every opportunity to remove the distress of others!
93. Do not swear at this world: What a nice mount it is for the believer- he attains all good riding it, he escapes all evil riding it (Ibn Mas’ud RA, Y)
C: Who can win the Paradise without first living in this world? This world is so precious, so indispensable. It is like a mount, e.g. a horse for you. To tread its terrain and locate opportunities to please the Lord you must ride and steer this world and let it not ride you. Riding this world means acquiring enough assets from it to enable you to guard your life and honour and also contribute to any good in it when you can afford. Abject poverty and powerlessness is NOT an option in Islam although they may be silly favourites in other traditions. A deliberately dirt-poor and deliberately power-shunning person is just another candidate for living at others’ expense and any pious devotions they may then do will hardly be enough to return the kindness of his donors. Islam wants every able anough Muslim to earn an honest living and extend charity to the less fortunate if possible. When a Muslim had saved some means for emergencies, it will be this share from this world that will help him to see any pests off and retain his livelihood and honour. So: We MUST acquire some assets from this world to ride over its bumps and jump over its pits.
24. ON THE QUR’AN
94. Each banquet-giver desires attendance at his banquet. Allah’s banquet is the Qur’an- do not ignore it (Samura RA, Y)
C: If a gracious neighbour launches a sumptuous banquet out of his love for his neighbours who can be ruder than the neighbour who will spurn the invitation? Allah is always the closest neighbour of all men and He is so Kind that not everyday but every moment his banquet tables are laid out and overflowing with infinite delicacies. His messengers are always out inviting us to come and help ourselves to the most delicious, nutritious and healing foods on offer. This banquet is none other than the Qur’an and it needs the discernment of a spiritual connoisseur to appreciate the matchless excellence of this banquet. That expertise is part and parcel of FAITH- a man with genuine faith in Allah will INSTANTLY recognise the incomparable excellence of the Qur’an without any prompting from another. Those Muslims who are unable to appreciate the Qur’an in real terms (for all say that they do appreciate) and therefore never feel like to study it at any length should put their heads between their hands and think how come they lack the appetite! Sure, there is some interest in the Qur’an but sadly this is more in its ARTISTIC recitation by skilful reciters with beautiful voices and musical ability; also great interest lies in the Qur’an as an artistic work of calligraphy and bookbinding. But when it comes to actually read it or a translation of it with enough interest and diligence the ranks of the admirers is suddenly emptied. No wonder we are in the situation we are! Those who don’t want to go to the Banquet of Allah but instead feed themselves at small corner restaurants and pubs cannot blame anybody for their poor health and paltry performance as Muslims.
95. The best among you is the one who learns and then teaches the Qur’an (Ramuz al Ahadith)
C: Sure! Who can do a better act than the one who first fills his batteries with the infinite powers of the Qur’an? Once so ‘Qur’anised’, if the coinage will be kindly allowed, the man becomes an unstoppable, insatiable charity loving agent, doing all sorts and amounts of charity he can to all he can at all times. When he teaches the same skills to others they also go out and fill the earth with blessings issuable from the Qur’an. Amen
96. If anyone reads the Qur’an and still thinks that Allah gave somebody something better than it he is guilty of belittling what Allah magnified and magnifying what Allah belittled. It behoves the carrier of the Qur’an (in his heart) not to indulge in things commonly indulged, not to act ignorantly as the ignorant do; instead he should forebear and forgive with the glory of the Qur’an in him (ibn Umar RA, B)
C: Some supposed admirers of Rumi said about his masterpiece Mathnawi: “He is not a prophet but He has a holy scripture, i.e, Mathnawi!”. They also said “It is the Qur’an in Persian”. In what way Mathnawi can compare with the Qur’an evades us. The whole of it is not even worth a billionth of the first verse of Allah’s Book, namely “BismillahirRahmanirRahim”. This is so sure that we are ashamed to waste more time by continuing with the issue. Yes, we know, the Persian habit is driving home a message by attricious exaggeration, which in fact the greatest literary device in the arsenal of Persian literature. But true Muslim mind will never feel itself at home with the pre-Islamic Persian literary tastes, especially when they are applied to Islamic expression. A lot if not most of the literary atrocities committed among Sufis originate in this Persian tradition and in fact almost all such expressions issued from Persian-speaking Sufis. The balance and realism so characterising both the Qur’anic verses and the reputable hadiths are nowhere to be seen in Persian spiritual statements which are in the incurable habit to shoot themselves in the foot as already indicated. Not even the highest Hadith al Qudsi can compare with the Qur’an and that remains non-negotiable
97. Qur’an lovers are from Allah’s Family (Anas RA, B)
C: Since the Qur’an is the greatest RIZQ (sustenance) ever gifted by the Creator to us His creatures those among us who consume that rizq most with all the respect, relish and appetite due to it are Allah’s among immediate dependants being fed by Him and therefore His Family members. May Allah also adopt us thus. Amen.
98. Carriers of the Qur’an are the professors of Allah’s Word and are wrapped in Allah’s Light. Whoever respects them respects Allah. Whoever shows disrespect to them shows disrespect to Allah (Ali RA, Mustadrak/Hakim)
C: The Light of Allah emanating from the Qur’an is so brilliant that it does not fail to cover the carrier of the Qur’an in its resplendence. Anybody with minimum piety of disposition will notice that resplendence and seek respectful access to its beneficiary. Only the heart-blind will fail to notice the glow and thereby starve himself.
99. The constant and understanding readers of the Qur’an are the spiritual elites of the residents of the Paradise (Anas RA, Al Mukhtar)
C: Sure. Only constancy can enhance the appreciation of the Qur’an and only understanding delivers its great benefits. The result is top and most truthful gnosis. Many mystics lose their way simply because their acquaintance with the Qur’an is wanting or their understanding of it is obstructed and distorted by the prejudices one or more pagan teachings brainwashed them with. One such brainwasher was Platonism which inspired such a false pompous spiritual cosmology that rather than correcting it by a look at the Qur’an the Qur’an was distorted by interpretations made by the aid of the silly grandiose cosmology. The spiritual elites are those whose diet has been purely Qur’anic which diet excluded the pagan food item the infective pork and the pagan mind-corrupting drink wine.
100. To the companion of the Qur’an is said when he enters the Garden: “Recite and rise!”. He then recites all he knows to the last verse. With each verse he soars to a higher rank (Abu Said RA, H)
C: Sure again: Each verse of the Qur’an is like another boosting space rocket. As each new and consecutive rocket is fired another soaring ensues. Can any book other than Allah’s do this?
101. The companions (ashab) RA said “O Messenger of Allah sws, when you recite the Qur’an we are overwhelmed by the Qur’an but when we recite ourselves we cannot find the same experience”. He sws replied “Yes, because I am reading it with understanding while you are just reciting. They asked “O Messenger of Allah, what is the difference between outward reading (zahir) and inner understanding (batin)?” He replied “When I read the Qur’an I am deeply contemplating and I am acting on it while you are reading just like this”, moving his hand in a sweeping like move (Umair ibn Hani, ibn Nasr)
C: Incontrovertible proof that the full and incomparable benefits of the Qur’an are obtained when it is read with full interest and attention and constancy and full attention is paid to its commandments which are then uncompromisingly put in practice by the reader. With this the reader becomes a carrier or container for the Qur’an and its light dazzlingly leaks from him and its wisdoms rules all his thoughts, words and actions. When he recites the Qur’an to an audience it then sears their hearts and brands its mark on them. Amen.
25. ON THE WRONGED (MAZLUM)
102. Beware of the prayer of a wronged person against you, even when he is an infidel. There is no veil between it and Allah (reaches Allah and is accepted instantly)
C: Let all who think lightly of hurting infidels (and dubious Muslim sinners sometimes arrogantly branded as disbelievers to justify a wrong against them) wake up. A Muslim is not entitled to commit an objective injustice to anybody whatsoever on any grounds however he may hate the person for however justified reasons. As soon as the irresponsible wrong is done and the victim is filled with aggrieved protest in his heart Allah responds by asking His angels to let off specified arrows of vengeance at the oppressor whoever he may be. The arrows hit him when they will be most hurtful (Anas RA, H)
103. When the servant is wronged and finds no help from anywhere and raises his hands to heaven and prays, Allah says to him “At your service I am o my servant, I will be helping you in this world and the next (Abu Darda RA, Mustadrak, Hatim)
C: So let a victim not be too depressed about his helplessness in the world. Let him just plead with his Lord and sooner or later help and excellent help at that, will come even from directions never known to exist. How kind and powerful is the Lord! Praise be to Him!
104. A man was put in his grave and two angels visited him and said “We are going to deliver you a terrible blow” and so did they whereupon his grave was filled with fire. When the man eventually recollected himself he asked “Why did you hit me?”. The angels replied”Because you had come across a wronged person but had not helped him” (Ibn Umar RA, Tabarani)
C: Perhaps nothing will shame and burn us more intensely than turning down an opportunity Allah sent our way to help a person victimised or facing victimisation.
Chivalry is an inseparable part of a true believers character and he is only too prepared to grab any opportunity Allah grants him to rescue innocent others.
105. Avoid the plaintive prayer of the wronged against you. It rises to heaven like an exploding fireball (Ibn Umar RA, Y)
C: Allah’s revenge will be only too soon and complete if an act of gross injustice is committed. Beware o believers!
106. Avoid the plaintive prayer of the wronged against you. That is because it is charged to the clouds and Allah says “By My Glory and Greatness, I will be helping you even if after a little while (Huzaima ibn Thabit RA, Taberani)
C: It is electronically programmed into the atmosphere which then in due course will discharge Allah’s wrath on the victimiser.
26. ON BROTHERHHOD AND FRIENDSHIP
107. When two brothers in Islam meet and hold hands they will not part but Allah will have forgiven them (Berra RA, ibn Shadid)
C: Allah seeks and grabs every small opportunity and pretext to forgive his believing servants. Therefore you also must not miss but use every opportunity and pretext to exchange love and care with fellow muslims.
108. If one of you is graciously given a gift by his brother let him accept it. That is because the gift is Allah’s gift. Do not turn down Allah’s gifts (Anas RA, Abu Naim)
C: Another excellent example of seeing the Unity of Being. Allah works all His Will through His servants and all His servants do is implementing His Will. Yet servants do have a personal freewill each, are responsible for their exercise of that will but like fish in the sea they cannot escape the law of the sea or the role of being part of the sea. This is not so mind-boggling as it looks but becomes clear over time as the mind matures and the heart purifies.
109. One who honours his brothers he honours Allah (ibn Umar RA, ibn Najjar)
C: Here we are again- the Unity of Being: Many mystics waste their times seeking Allah, seeking to ‘see’ him. Had they had their eyes of the heart functioning they would immediately and happily see that Allah is on every face and in every eye looking them in the eye and in every heart responding to their hearts and acts. Do you want to please Allah? Then you have nothing more and nothing less to do but please a brother or sister as regards their innocent needs or justified expectations from you. This extends to all innocent or innocently needy persons whatever their faith or status. Therefore did you show respect to a brother? You have shown respect to Allah. Full stop. Imaginary dialogues with and imaginary services to Allah like in Islamic devotions are very helpful but as precursors to real kind dialogues and real services to fellow human beings with Allah in mind.
110. So long as a believer wishes and does well for his believer brother he finds ease in his religion. If he stops, that the help from Allah is withdrawn (Ali RA, Y)
C: Do you know why religious obligations feel like a burden or deceives one with the belief that in themselves they mean much? It is because practical charity is not exercised enough. Go out and help your brothers and sisters whenever you can and suddenly your religious devotions will acquire a new flavour and ease and pleasure you never thought possible. That will be the sign that Allah is now accepting them.
111. Whoever nurtures a bad opinion about his brother commits an offence against his Lord. That is because Allah said “Shun most of opinion” (Aisha RA,B)
C: Had you been a real believer you would never suspect Allah betraying your trust and giving you a bad friend in somebody. True, He sometimes tests us with bad friends but that is for our converting that bad friend to a good one by our wise kindness and good example. Unless there is conclusive evidence never accuse in your heart anybody of causing or intending to cause you a harm. Reasonable caution is excepted and is part of the plan to protect our friends from doing wrongs.
112. If one visits his brother he remains in the gardens of mercy until he returns. If one visits a sick brother of his he dwells in Paradise until he returns (Safwan RA, T)
C: Absolute proof that in the hereafter we find exactly what we already did here or better still, what we do here sows a seed which will grow into a tree and even a forest in the hereafter. After all another hadith says “This world is the farming ground of the next”. So, happily realise that as you fondly sit with your friends or visit them to share their sadness as when they are ill is nothing but a preliminary experience of the rewards awaiting you in the hereafter beginning with your after death experience. Which means we can see all our good acts as part of our heaven and all our bad acts as part of our hell.
113. Whoever protects the honour of his brother in his absence then Allah undertakes to save him from hellfire (Asma b. Yazid, ibn Abi ‘d-Dunya)
C: Brotherhood is when mutual care is there. We need most help when we are absent and our assets are in danger. A believer in Allah will not suffer the interests of a brother of his to be harmed in the brother’s absence but will interfere. How can Allah bring Himself to burn such a good man in hell?
114. If one swallows his anger Allah spares him from His punishment. If one apologises to Allah He accepts the apology. If one keeps his tongue from harming others Allah covers up his defects (Anas RA, Abu Ya’la)
C: Allah cannot be outdone in kindness. If a man swallows his anger and will not hit out at an offender Allah can only treat him even better. Allah also will waive His anger and spare him. If one finds himself in a guilty position which only Allah knows then Allah is quite prepared to accept his apologies however thinly justified. This is partly a metaphor for a situation between two brothers one of whom offended the other but out of shame brings up a lame apology fearing for
the worst; it is then nobility of character to appear to be convinced by the apology and spare the ashamed brother of further embarrassment. What a superb standard of morality and charity Allah and His Messenger sws are teaching us through Islam!
115. Do not persecute Allah’s servants. Do not accuse them and do not research their hidden defects or mistakes. Whoever pries into the defects and mistakes of his brother Allah pries in his defects until He scandalises him in his home or even without him leaving his home (Thawban, H)
C: A bad man is a very unhappy person subconsciously disgusted with himself but instead of doing something about his badness he wants to get even with any happier looking more decent men. To quench this unholy thirst he busies himself on espying on them with a view to learn about their any private defects and mistakes hidden from others or even better, catch him red-handed at some badness and rejoice and feel relieved. A man who pursues this path will not go down it too long but Allah will expose him with his worst record even if he stays at home hidden from public view. For however bad, Allah sits in ambush in every man and will catch them red-handed and punish him if he takes a path of unkindness and treachery. The more the capture is delayed the more explosive and destructive the capture. Allah says “Inna rabbika bil mirsad”, i.e., “Thy Lord is ever lying in ambush (Q. 89: 14)
116. When one helps a brother to solve a problem Allah gives seventy rewards and cancels from him seventy sins for each of his steps until he returns to where he had started out. If the problem is in fact solved through his mediation he is freed from all his sins becoming as innocent as the day he was born of his mother. If he dies in the meantime he enters the Garden without any accounting (Anas RA, Abu Ya’la)
C: Grace and generosity at its peak! Glory be to Allah! What do you want o believer? Just be kind to and concerned about your brethren and Allah will not bother with putting your deeds on the Scales of Justice in the hereafter and He will just drop you into the middle of the Paradise! For you will be accumulating so much credit for every move you make towards helping your brother and be shedding off so much of your liabilities. If you happen to die mid-work no bother, you will be plunging into bliss
27. ON TRUE BELIEVERS
117. A believer is admirable and gracious. A sinner is nasty and abhorrent (Ka’b b. Malik RA, H)
C: Faith in Allah, Who is the Epitome of all the very best in noblest and wisest human estimation, shines forth from a Godly man so much so that not admiring him is impossible and finding anything but grace from him is hypothetical. A hardened, shameless sinner is a full incarnation of the Satan, his image is nauseating and his manners disgusting and horrible. I am sure you saw people like that. The lesson is: Avoid anybody whose general impression nauseates and horrifies you whatever he promises you.
118. A corrupt muslim woman’s corruption is as much as that of seventy corrupt men and a pious muslim woman’s piety is as much as seventy saintly men’s (ibn Umar, Abu Nuaim)
C: It befits and behoves women as the fairer sex endowed with the glorious and gracious motherly instincts to conduct themselves far better than men. If a woman is bad despite all her natural assets in kindness she will be uglier and nastier in her acts than seventy men- a figure of speech. In the contrary case a contrary high merit: A woman saint can command far more angelic respect than seventy men of equal effort. Wonderful news for women and another proof that Islam is entirely appreciative and eulogising of women.
119. On the tongue of a believer is an angel talking and on the tongue of an unbeliever is a devil talking. The believer is Allah’s darling (Anas RA, Y)
C: Could not be truer. A true believer is entirely taken over by Allah Who then inspires his every thought and runs his every act. This in fact is the meaning of the Sufi term ‘Fana fillah’ which means annihilation in Allah and not a mythical or esoteric secret. As such it is both practical and easier to understand and achieve with Allah’s help. Allahu Akbar and thanks to Allah for the insight.
120. The true believer is dearer to and nobler in the Sight of Allah than His Near Angels (Anas RA, ibn Najjar)
C: Sure: Were it not so, why should Allah command all His angels without exception to bow to Adam if he as not the candidate for Allah’s loveliest status?
121. If your good deeds are giving you joy while your any bad deeds are making you sad then you are a believer (Abu Umama RA, H)
C: Superb pious psychology and the gold standard of piety. Check yourself.
122. The believer who mixes with the public and bears with their hurts is better than the believer who does not mix because he cannot bear with them (ibn Umar RA, H)
C: A kind rebuke to those who, importing from inferior extra-Islamic traditions, think that social withdrawal and spiritual narcissism is more conducive to gaining merit with Allah. Nothing of he sort is the case but what the top expert the Prophet of Allah sws says. The reason is that, in line with the Unity of Being principle Allah is most immediate in His creatures and less so with a solitary man just imagining Allah and doing good to nobody. Mix and bless others if you want to please and find Allah and find Him fast indeed.
123. The believer is sweet in heart, loves sweetness in all things (Abu Umama RA, ibn Hibban)
C: Priceless jewel of wisdom: What can a heart filled with Allah’s Light be if not all sweet? How can a man so sweetened inside can seek in anything but sweetness? He will be happy to solve all disputes sweetly, give and take all favours sweetly and act sweetly and almost compel others to act sweetly.
124. A true believer’s place within a faith community is like the head within the body. Like the head in the body, he feels all the hurts coming to them (Sehl b. Saad, Tayalisi)
C: How true, how true! Man of God is the spritual head of the community he lives in whether they know it or not. This secret explains what does it mean to be a pole (qutb) or a ‘badal’ among people but it does not necessarily mean that such a good man is aware of his position. In fact non-awareness is more excellent for it means more innocence and sincerity which may be compromised when compliments run in. Allah knows best.
125. Shall I tell you who the true believers are? They are those from whom people feel safe as regards their persons and belongings. As for the muslim he is one from whom people feel safe from his tongue and hand. A mujahid (holy fighter) is who fights against his ego and a muhajir (emigrant to Allah and His Messenger sws) is the one who runs away from errors and sins (Fudala b. Ubaid RA, T)
C: A believer builds up such a distinguished record of good and honourable conduct that people feel they can absolutely trust him. A mere muslim on the other hand cannot project such an impeccable image, at least in the eyes of maturer people. Still people believe somebody to be a decent muslim when they instinctively feel that with some care they can basically trust him not to betray them. As for a mujahid or holy warrior. The ordinary definition is a muslim who participates in warfare on behalf of muslims, but the Prophet sws explains that in fact it is more demanding a challenge to fight and win against one’s ego, which is very true as the often appalling conduct of many muslims shows. As for a religious emigrant, moving from a less pious society into a more pious is indeed a meritious act but it is both easier and more difficult to change one’s inner climate from that a bad person’s that of a good person’s and that is in fact the real emigration for pious purposes. Great lesson which few learn!
126. Whoever treats a believer with grace or sees to his needs big or small, for this world or the next, Allah undertakes to appoint for him a servant to serve him his every need on the Day of Resurrection (Anas RA, ibn Abi d-Dunya)
C: Sure: Angels serve and minister on Allah’s faithful both in this world and the next but that is even more needed after death and at resurrection. Then Allah’s appointed angels come to the rescue of those who similarly cared for others in this lower world. This all-rescuing help in the hereafter is referred to in the Qur’an thus: Those for whom goodness preceded from us- they shall be far away from it: They shall not hear even a whisper of it (the Hell). The Greatest Terror shall not bother them- instead they shall dwell in what their hearts thirst after, the angels meeting them and saying ‘This is the Day you have been promised” (Q. 21: 101- 103)
28. ON GOODNESS (KHAIR)
127. One who guides to a good act is like the one who did the good. Allah loves to help the helpless (Anas RA, H)
C: Many a time one cannot do something good simply because one either does not know about it or if he knew about it he may not know how to go about it. When another fellow informs him of it and shows him and helps him do it than he sure must have a share in the spiritual rewards. We must never miss an opportunity to either do a charitable act or lead others do it if we cannot.
128. Those who always race to do good and those who stick to justice and moderation enter the Garden without an audit for anything else (Abu Darda RA, Hatim in Mustadrak)
C: What faith in Allah is for if not persuading us to do the most honourable and charitable under all circumstances. This is such a tall order that meeting it is enough merit to entitle us to Allah’s full forgiveness and rewards. This of course must not be misunderstood as a licence to abandon Islamic ritual obligations. No army can fight and win without regular exercises training and steeling them up.
129. When Allah desires goodness for a man He makes him understanding and insightful in religion (ibn Mas’ud RA, T)
C: Do not look far to decide who the best Muslim might be. Look at each muslim’s level of understanding Islam and his power of moral and spiritual insight both of which inexorably lead him to act excellently piously. Contrarily, however erudite or hard worshipping a man seems to be if he fails the behaviourial tests of attitude and conduct you may regretfully conclude that he has wasted his time and learned or performed almost nothing.
130. Whoever wants to have the learning of both past and future generations let him study the Qur’an in depth (Anas RA, Y)
C: ABSOLUTE GUARANTEE OF GREATEST PIOUS SUCCESS FOR ANYBODY. And also the least known and least practiced requirement for Islamic perfection. It is often the case that muslims, both alim and not alim, simply fail to muster enough interest and exercise enough will and mind in combing and penetrating the revelations and lessons so abundantly, prolifically and profoundly available in the greatest book ever, the Book of Allah and instead do their poor second best, if they will do anything, by making do with Islamic books other than the Qur’an itself. There must be a reason for this pathetic failure and it seems that those who minimally relate to the Qur’an are afraid of its implications which implications indicate the amount of colossal sacrifices they will have to make to satisfy the moral and behaviourial standards of the Qur’an. What is more, as these Hadith studies of ours show, the incomparable and unsurpassable excellence of the sayings and doings of the Messenger of Allah sws, namely the Hadith or the Sunna as they are collectively called, are entirely and squarely based on the Prophet’s complete mastery of the Qur’an which he both knew by heart and could comment on with highest and most complete authority and most profound and fundamental insight. As such only he sws could claim to contain all the gnosis of both the past and future generations and if we want to claim our share of it we also must concentrate on the entirety of the Qur’an all our lives as no other source of information as far as our spiritual advancement is concerned. All the failures and bankruptcies of muslims stem from their poor exploitation of the Qur’an before and above all else.
131. Shall I tell you those with most good in them? They are those who honour their pledges and purify their hearts. Allah the Dear and Great loves those who are pious in secrecy (Abu Said RA, Abu Ya’la)
C: Keeping a pledge and monitoring and purifying one’s heart as his primary occupation in life is such a great and high quality habit that no other habit can endow one with more real and plentiful good. The most sterling of all spiritual goods is that most elusive sincerity and sincerity is being frantically shy of leaking ones inner good under whatever circumstances.