Ta’leem and Tarbiyat Series #11
Ta’leem and Tarbiyat Series #11
Qur’aan and Tafseer
“Establish Salaat, pay Zakaat and be humble
together with those who are humble.”
(Surah Baqarah, 43)
The Canons of Islam, i.e. Islamic practices are classified in two branches, viz. external practices and morals. External practices are further classified into two: bodily acts of worship and monetary forms of worship. We thus have three principles here. One particular of each has been mentioned.
Salaat is a bodily act of worship, Zakaat is a monetary form of worship and humility pertains to the moral code of Islam. In view of the company of those who are humble being a catalyst in inculcating the ethic of humility, enjoining the company of those who are humble is of exceptional relevance here.
Apart from the above three practices being of major importance and merit they are most appropriate to the condition of the Bani Israeel and hence they were singled out for mention. Salaat produces aversion for love for fame, Zakaat curbs love for wealth and humility eradicates jealousy and other vices.
(Bayaanul Qur’aan)
Hadeeth and Sunnah
In the Hadeeth of Hazrat Hind Bin Abi Haalah (Radhiyallahu anhu) the awesome gaze and etiquette of Rasoolullah (Sallallahu alaihi wasallam) when looking, are mentioned as follows:
• When looking at something to his side he would turn his face fully towards it. (In other words, it was not his way to look askance at something.)
• His gaze used to be lowered.
• His gaze would be more to the ground than to the sky.
• His habit in general was to glance at a person. (Due to excessive modesty he would not look intently at anyone.)
(Nashrut Teeb)
Rasoolullah (Sallallahu alaihi wasallam) said:
“Verily amongst the things I fear for you after my life transpires is the lushness and charm of this world opening up to you.” (Bukhari, Muslim – Mishkaat)
Nabi Kareem (Sallallahu alaihi wasallam) feared that his Ummat’s abundant wealth when nations and countries are conquered by them prevents them [his Ummat] from righteous deeds and preoccupies them from acquiring beneficial knowledge [i.e. knowledge of the Deen]. The consequence foreseen by Rasoolullah (Sallallahu alaihi wasallam) was decadent morals, viz. hubris, vanity, haughtiness, love for wealth and fame and all the concomitant materialistic evils that ensue from the latter two, including aversion for preparation of maut [death] and the happenings of the Hereafter. (Mirqaat)
Fiqh and Masaail
• The Sacred Shariah has not left us loose. Carry out any injunction and see; the Shariah has regulated out affairs for our own needs and good. If anyone does not understand the good, then it is his dearth of understanding.
• When branded an outcast and accursed, Shaitaan vowed, inter alia, to make humans change the natural creation of Allah Ta’ala. Shaving the beard is included in this change of Allah Ta’ala’s creation.
(Ashraful Ahkaam)
Tasawwuf and Sulook
Disunity is reproachable for the reason of being harmful to the Deen. If, however, it is beneficial to Deen, though it may be harmful to one’s worldly affairs, it will not be reproachable. In this regard Allah Ta’ala states:
“There is a wonderful example for you in Ibraheem and his companions. Remember when they said to their people: ‘We have nothing to do with you and your objects of worship besides Allah. We do not believe you, and as long as you do not believe in Allah alone, enmity and hatred will prevail for always between us.” (Surah Mumtahinah, 4)
Can anyone call this ‘disunity’ reproachable?
Then there is the ‘unity’ about which Ibraheem (Alaihis Salaam) said:
“You have merely taken idols and left Allah for the sake of friendship in this earthly life. Then on the Day of Resurrection you will disassociate from each other, reject each other and curse each other. And your final abode will be Hellfire. (Surah Ankaboot, 25)
This clearly illustrates the unity and perfect harmony of the kuffaar who were in confrontation with Ibraheem (Alaihis Salaam). But, can anyone praise this ‘unity’? Never! In fact, Hazrat Ibraheem (Alaihis salaam) uprooted and dismembered this ‘unity’, for this ‘unity’ was rooted in opposition to the Truth.
Thus understand well, that unity is desired and praiseworthy only when it is beneficial to the Deen, and disunity is reproachable only when it is harmful to the Deen. If unity is harmful to the Deen and disunity beneficial to the Deen, then disunity will be the desired object.
(Kamaalaat-e-Ashrafiyyah)
