Today's Reminder

February 29, 2024 | Shaʻban 19, 1445

Living The Quran

Al-Saff (The Ranks)
Chapter 61: Verse 4

Collective Work
"Allah loves those who fight in His cause in battle array, as if they were a solid cemented structure."

It is not enough for Islam's wellbeing that volunteering individuals should work separately and in scattered areas, though their efforts will be added to their balance on the Day of Judgment, for Allah shall not waste the effort of a man or woman, and everyone shall be rewarded for his deeds according to his intention and perfection of his work.

Individual work, under the contemporary circumstances of the Muslim Nation, will not be enough for bridging over the gap and realizing the aspired hope. Collective work is a must, and it is ordained by religion and necessitated by reality.

Religion advocates "the sense of congregating" and opposes "straying". Allah's hand is with collective effort, and he who strays shall stray into Hell. It is only the stray sheep that the wolf devours. A believer to another believer is like one firm brickwork - each part supporting the other. Cooperation in righteousness and piety is one of the obligations of religion; and the mutual teaching of truth and patience is one of the preconditions of saving oneself from loss in earthly life and the Hereafter.

The sheer state of affairs makes it impossible for a fruitful work to be done individually. It takes two hands to clap, and one is weak by himself, strong by his fellows. Great achievements are only made through concerted efforts, and decisive battles are won only through the unity of hands.

"Priorities of The Islamic Movement in The Coming Phase" - Yusuf Al-Qaradawi

From Issue: 468 [Read original issue]

Understanding The Prophet's Life


Imam Ahmad relates from Abu Hurairah that the Prophet (peace be upon him) said: "No one leaves his home but finds two banners waiting at his door: one of them in the hand of an angel and the other in the hand of a devil. If he intends to do what pleases Allah the angel will follow him with his standard, and he remains under the banner of the angel until he returns to his house, but if he sets out for what displeases Allah the devil with his banner follows him about, and he remains under the devil's banner until he returns to his house."

Muslim and Ahmad relate on the authority of Abdullah ibn Masud that the Prophet (peace be upon him) said: "There is none among you but has been assigned two companions: a jinn and an angel." Somebody asked: "Even you O' Messenger of Allah!" "Yes, even me," answered the Prophet, "but Allah helped me, therefore it can direct me only to good."

Both the angels and the devil play only a persuasive role, which on the whole has no practical effect on the human will as such, with the result that man remains free to choose whichever way he may want to move without any outside intervention or interference. In other words, he and he alone is responsible for all his actions. Nevertheless in some ahadith great emphasis is laid on good relations between believers and angels and the need to make these bonds still closer and stronger for noble and good ends. Concern about improving one's relations with angels leaves no room for the devil's machinations. The emphasis and the oft-repeated advice about fostering good relations with angels shows that it cannot be accomplished but through a voluntary effort by man: hence the need to warn him against the hazards of neglecting them in the course of his life.

Compiled From:
"Freedom and Responsibility in Quranic Perspective" - Hasan Al-Anani, pp. 83-86

From Issue: 802 [Read original issue]



Israf signifies extravagance and wasteful use of what is otherwise permissible. Three factors are used to identify actions that fall within the boundaries of waste: Firstly, permissibility in Shariah, which means that forbidden acts exceed the limits even if there is no extravagant monetary spending. Secondly, rational judgment, which proscribes spending considered as being wasteful and foolish—such as destroying one's wealth for no good purpose. Thirdly, societal norms, which indicate the limits of normal expenditure from that which is excessive and wasteful—and this can vary from individual to individual. Permissible levels of expenditure on the personal as well as family levels are consequently not the same for everyone in a given society. One individual may spend his money in a certain way that will be considered as israf, while another individual may do the same but will not be considered wasteful.

Imam Sadiq is also reported to have said: "Many a poor people might be more extravagant than the wealthy!" It was asked of him: How can this be so? The Imam replied: "The wealthy spends out of what he has but the poverty-stricken individual spends beyond his financial position."

Compiled From:
"The Middle Path of Moderation in Islam: The Qur'anic Principle of Wasatiyyah (Religion and Global Politics)" - Mohammad Hashim Kamali, p. 147

From Issue: 1004 [Read original issue]