September 21, 2020 | Safar 3, 1442
Al-Tahrim (The Prohibition) - Chapter 66: Verse 8 (partial)
God's limitless goodness and grace extend even to those faithless who have fallen into the temptation to commit the most heinous sin against God, the sin of idolatry, provided that they repent of their evil ways and return to the faith.
So all believers are strongly enjoined to turn to God in sincere repentance. It may be that God will forgive them their previous sins, committed consciously or unconsciously. A truly repentant heart merits even the reward of Paradise.
Throughout the Quran it is constantly emphasized that 'God turns (yatubu, from the same root as tawbah) towards who He will. It is interesting to observe that the same word tawbah, means 'repentance' on the part of man, and 'forgiveness' on the part of God. Man 'turns' towards God in repentance, and God 'turns' towards man with His grace. There is clearly a correlative relationship of 'turning' between God and man, and this is reflected in the semantic behaviour of the word tawbah.
The emphatic form from the same root, tawwab is also used very often. When applied to a man, it means 'one who repents very often'; when applied to God, it naturally means 'He Who is wont to turn to sinners in forgiveness, Who reverts very often from wrath to grace.'
"Ethico Religious Concepts in the Quran" - Toshihiko Izutsu, pp. 110, 111
From Issue: 797 [Read original issue]
Hasad is a kind of opposition or discontent with what Allah has decreed. After all, it is Allah who bestowed that bounty upon that other person. If a person dislikes what another person has received, then, in reality, he is showing his dislike for what Allah has decreed. He is practically declaring himself a better decision maker than Allah.
Hasad also entails a number of negative psychological effects upon the jealous or envious person. The jealous person may always be in a state of anger and discontent over the bounties that others receive. This is because there is no limit to the number of bounties that Allah bestows upon others.
When one realizes all of the negative aspects of hasad and how it is clearly a sign that there is something wrong in a person's heart, especially a person who claims to be a Muslim or a believer, it is not surprising to know that, in reality, hasad and iman cannot coexist in one heart. The Messenger of Allah (peace be upon him) said, "Iman and hasad do not gather together in the heart of a slave [of Allah]." [Al-Nasai]
"Commentary on the Forty Hadith of an-Nawawi" - Jamaal al-Din Zarabozo, pp. 1030, 1031
From Issue: 956 [Read original issue]
[... continued from previous issue]
The word ‘Awliya’ is plural of ‘wali,’ which means protector, guardian, supporter, and friend. In the Quran the derivatives of the word ‘wali’ is used for both Allah and His creation. The word ‘wali’ when used as an attribute of Allah usually means protector, guardian: “Allah is the protector and guardian of those who believe” [Al-Baqara 2:257]. The same word when used in reference to humans usually refer to close friends: ‘Know that the friends of Allah need not worry or be afraid” [Al-Yunus 10:62].
One may wonder what is the difference between an abd of Allah and a wali of Allah. Allah explains the progression in a beautiful hadith Qudsi that when Allah’s servants and admirers go beyond obeying all the commands of Allah and strive to get closer to Him through supererogatory acts then they become his friends and reach the station of Awliyaullah; consequently their ears, eyes, hands, and feet only do what Allah is pleased with [Bukhari, Book #76, Hadith #509]. They don’t do anything that is against the wish of Allah. They are indeed the true Ibadullah and only those who have reached the level of Ibadullah in every aspect of their lives can reach the station of Awliyaullah.
Those who do not feel any urge to enjoin what is good and stand up against what is evil in their societies through establishing a system of governance in light of the guidance from Allah cannot be the wali of Allah just through prayers, fasting and remembrance. This is evident from the hadith where Jibreel was commanded to destroy a city because of their disobedience and evildoing. When Jibreel inquired about a person living in that city that he thought never disobeyed Allah, Allah responded by saying, “Destroy him as well, because he was not offended by their evildoing.” [Muslim, Tirmidhi, Ibn Majah and Bahaiqi]
True remembrance of Allah is to always be active in serving the wishes of Allah and feel the urge to improve the condition of the society one lives in according to the guidance of Allah. When we do that and reach a state whereby all of our limbs act in accordance with Allah’s command only then we have truly reached the station of Awliyaullah.
[to be continued]
“Four Stations of Believers” - Ghulam Azam
From Issue: 773 [Read original issue]