بسم الله الرحمن الرحيم

LIVE news updates
Jun 24 Transforming Your Reality Jun 17 A History of Muslim Americans’ Political Engagement Jun 17 My Brother is Gay: Navigating the Intersection of Religion and Family An interview with Imam Wesley Lebron Jun 10 Islam and the Romans: Early Muslim-Byzantine Interaction May 20 Reclaiming the Sunnah of Adoption and Foster Care: An Interview with Basmah Salam Apr 29 National Poetry Month: An Ode to Faith, Visibility, and the Conversations We Don’t Forget Apr 15 Beyond Ramadan: Taking Its Lessons Farther  Apr 15 The Power of Saying No: A Reflection on Boundaries

Tag: Divine

  • Quran as a Psychological Healing

    Quran as a Psychological Healing

    As he gathered his thoughts, he wondered if he could ever recover from his sense of loss. The death of a close friend so unexpectedly had left him feeling so devastated that he could not muster up the strength to stand up straight. This was his friend who had been there for him, caring and supportive, through graduation, through the death of his father, through his marriage and the birth of his beloved child. And now this wonderful friend had left this world. How could he get through all of the pain and become whole again? He somehow rose to his feet and began walking down the hallway to his study. Books were something he turned to when he needed some kind of inspiration or solace. This was one of those times. He searched the shelves until his eyes fell on the Holy Quran, a copy his friend had given him when his father had passed. It served as a comfort then and must serve as one now. He picked it up and sank into his armchair, allowing the tears to flow even before he opened to the first chapter, “The Opening.” He trusted that the Quran would open his heart, sooth his emotions, and bring a light unto his mind. He would sit and read and reflect, soaking in all the wisdom the Lord from on high had to offer that would heal his broken heart.

    When an individual is undergoing a harsh trial, one suggestion psychologists give to him/her is to focus on gratitude. This does not mean dismissing or denying the feelings of sadness, anger, etc., but to experience gratitude as shelter in a violent storm.

    As humans, we will all endure difficulties in life for this is the nature of the life of this world. Allah (SWT) has created us to test us, and some of those tests that we encounter may be extremely painful. There are many resources for us to turn to in these times of sadness, loss, hardship, and struggle such as family members, friends, imams, therapists, support groups, etc. But one essential resource is the Holy Quran itself. Allah (SWT) says about the Quran, “And We send down of the Quran that which is a healing and a mercy to those who believe…” (Surah Al-Israa, 17:82). He (SWT) describes the Quran as a healing, something that soothes hearts and souls. We must believe in its ability to heal us when we are going through trials, particularly the psychological anguish that comes along with these tribulations. The sadness, anger, guilt, regret, and other negative emotions that arise within us can be soothed by the recitation of, and reflection on, the words of Allah (SWT).

    When an individual is undergoing a harsh trial, one suggestion psychologists give to him/her is to focus on gratitude. This does not mean dismissing or denying the feelings of sadness, anger, etc., but to experience gratitude as shelter in a violent storm. The storm is still there and the wind is howling, but gratitude provides a safe haven, a place to momentarily rest and breathe deeply and endure with patience. The Quran contains numerous passages on gratitude as Allah (SWT) reminds the believers of what they have been given from Him: “And whatever of blessings and good things you have, it is from Allah” (Surah al-Nahl, 16:53). This verse, among many, reminds us of how blessed we are even in the darkest of times. It is a reminder of the One who has given us all that we have, a reminder to thank Him and turn to Him for solace.

    Another characteristic we learn from the Quran that can help heal hurting hearts is sabr, which is patience and perseverance. When one is going through a trial, the practice of sabr ensures that the one who is suffering is able to endure the trial and remain firm throughout. Sabr is a beautiful quality that Allah (SWT) describes in the Quran as a feature of the people who earn Jannah. If one struggles through a hardship and endures patiently, he/she will be rewarded greatly. Even knowing this fact brings comfort to the heart in harsh times. The promise of Allah (SWT) is true, and trusting in, and depending on that promise is often the strength that pushes a person forward despite being in distress. The Quran says, “Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits [of your toil], but give good news to those with sabr who, when afflicted with calamity, say, ‘Truly, to Allah we belong and truly, to Him we shall return.’ Those are the ones upon whom are blessings from their Lord, and mercy. And it is they who are the guided ones” (Surah al-Baqarah, 2:157). This promise of the blessings and mercy of Allah (SWT) is a beautiful one that can be remembered in challenging times for support and consolation. The Messenger of Allah (pbuh) said, “Strange is the affair of the believer; verily, all his affairs are good for him. If something pleasing befalls him, he thanks [Allah] and it becomes better for him. And if something harmful befalls him, he is patient and it becomes better for him. And this is only for the believer.”

    Recitation and reflection on the words of Allah bring solace and healing. Gratitude is a safe haven because even in difficult times there are moments in which to focus on the many blessings to be grateful for. Sabr (patience and perseverance) is a virtue to practice at all times but especially when we are struggling with the tests of this life because the promise of Allah (SWT) is true: that the one who practices sabr in hard times surely deserves Paradise. The very thought of Paradise can be a solace for us in difficulty. We can close our eyes, imagine a place in Jannah that we are longing for, a place of complete ease and comfort and joy, and strive to earn that reward. Allah (SWT) tells us, “Now no person knows what delights of the eye await them [in the life to come] – as a reward for all that they did” (Surah as-Sajdah, 32:17). In harsh circumstances, if we remind ourselves of this beautiful place, it will provide a comfort to our hearts that will carry us through the pain towards a place of contentment.

  • Quran: The Divine Guidance

    Quran: The Divine Guidance

    “We have sent our messengers with clear evidences and sent down with them the Scripture and a balance that the people may maintain [their affairs] in justice” (Quran 57:25).

    “Surely, this Quran guides to that which is most just and upright” (Quran 17:9).

    The primary purpose of the Quran is to define the true set of beliefs with regard to the Creator and His creation, and to implement these beliefs in a system of laws that will benefit humanity in this life and the next.

    These are just two out of many verses in which the Quran describes itself. Those familiar with the subject matter of the Quran, no matter whether they recognize it as divine scripture, would agree that it is a book providing guidance for individuals, families, and society. It is a book that has profoundly influenced people around the world for centuries. The Quran continues to enlighten, and to change the lives of people from all walks of life. After simply reading a few passages of this magnificent book, a good number of people have embraced Islam. And the number of converts increases day by day. This is indeed one of the miraculous powers of the Quran.

    One analyst rightly says, “The primary purpose of the Quran is to define the true set of beliefs with regard to the Creator and His creation, and to implement these beliefs in a system of laws that will benefit humanity in this life and the next” (see “The Eternal Miracle of the Qur’an” by Yasir Qadhi in The Message International, May-June 2011, p.21). Interestingly, while there are people in the West who are obsessed with propagating a tag line that Islam oppresses women, those who convert to Islam in the West are overwhelmingly female. And these women are typically not unsophisticated individuals or social misfits; they are rather well-educated and accomplished. They have read the Quran, studied Islam, and made an informed decision. They were not deceived by those who spread fictions about the Quran. Instead they were moved to check it out for themselves. To quote Ustad Nouman Ali Khan, “This book has been attacked before and it will be attacked again. It is Allah’s word and no amount of criticism is going to take away from its glory” (see “Quran and Me,” in The Message International, May-June 2011, p.25).

    Any close and careful reading of the Quran reveals that this unique book presents a comprehensive system that balances human beings’ personal needs with the general good. It gives humanity a formula that speaks to moral and spiritual issues as well as practical, everyday affairs and aspirations. It has been said that there are three pillars upon which social justice in Islam is built: the absolute freedom of conscience; human equality as to worth, rights, and opportunities; and the reality of human and social interdependence. Each one of these pillars is necessary to the integrity and stability of social justice. Freedom of conscience, for example, allows the human being to choose voluntarily what he or she believes about God and the meaning and purpose of life. The one who chooses submission to God finds psychological and emotional liberation from thralldom to other people, material things, or any other earthly influence or relative power. That individual realizes it is Allah who creates man, provides him with sustenance, and holds him accountable in a final reckoning as to his belief and his deeds. Allah, the Almighty, says in the Quran: “Say: O people of the scripture [Jews and Christians], come to a word that is just between us and you, that we worship none but God, and we associate no partners with Him, and that none of us shall take others as lords besides God” (3:64).

    Interlocking with man’s freedom of conscience and right to choose his ultimate destiny is the principle of equality. Islam presents this principle to the world, that in spite of outward differences, all human beings are equal in human worth, in their basic civil, political, social, and economic rights, and in their claim to fair opportunity, without discrimination or politically imposed impediment. The Quran declares, “O people, We have created you from a male and a female, and formed you into nations and tribes that you might know one another. Indeed, the noblest of you in the sight of Allah is the most righteous of you. Surely Allah is wise and all-knowing” (49:13). This verse makes it clear that the diversity of nationalities, races, and cultures among human beings allows for greater discernment and understanding of the human condition. False notions of superiority set the stage for discrimination based on outward, superficial characteristics. This is nothing but folly, leading to injustice and conflict.

    The third pillar, human and social interdependence, is further commitment to mutual understanding and tolerance. Humanity is one family and each person is integral to the common good and social progress. This interdependence ties people together through empathy and affection; it also fosters positive, moral, and concrete action such as helping the needy and vulnerable.

    Social justice is one of the most important values and gifts of Islam, and Prophet Muhammad and his companions built a strong, stable society that reflected fraternity and fairness across the board. Those who want to understand firsthand, are invited to read the Quran, to experience for themselves the beauty and powerful appeal of Divine guidance and wisdom in its uncompromising call for social justice and peace.

  • Dawah: The Divine Methodology

    Dawah: The Divine Methodology

    Dawah, calling people to Allah and His religion, is an obligation upon every Muslim man and woman. The Holy Quran tells us dawah is one of the most important acts and is loved by Allah (subhanahu wa ta’ala – glory to Him, the Exalted; SWT). It is the practice of His Prophets (peace be upon them), the chosen servants of Allah who struggled in order to convey Allah’s message to people despite afflictions and hardships. While doing so, they were often insulted and persecuted. But they demonstrated patience and steadfastness. Whenever they faced hostile reaction from their people, they followed the divine methodology in their dawah effort and repelled the animosity in the best possible manner. They demonstrated nothing but the highest moral character.

    Dawah is also the sunnah (practice) of Prophet Muhammad (peace be upon him; pbuh), as enjoined by Allah SWT in the Quran: “O Prophet! Truly We have sent you as a witness, a bearer of glad tidings, and warner. And as one who invites to Allah by His permission, and as a lamp spreading light” (Quran 33:45-46). The Messenger of Allah (pbuh) worked in the most difficult circumstances and gave a practical demonstration of excellence in moral character during his dawah effort. He did everything possible to convey Allah’s message despite the most challenging and antagonistic reactions from the Makkan pagans. He remained firm, patient, and confident of Allah’s help and the ultimate victory in conveying the message.

    Responsibility  of All Muslims

    Allah commands the believers to do whatever they can, according to their circumstance and ability, to spread His message. He made the Muslim ummah (community), both individuals and groups, responsible for this noble cause: “Invite to the Way of your Lord with wisdom and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the best aware of those who are guided” (Quran, 16:125). And in another verse, “Let there arise out of you a group of people inviting to all that is good, enjoining what is right and forbidding what is wrong. And it is they who shall attain to happiness” (Quran 3:104). We see that the Quran instructs us to give dawah with wisdom, to take an approach of kindness and tactfulness, that this is a key to success. Hikmah (wisdom) is a gift from Allah. “He grants wisdom to whomever He wills, and he to whom the wisdom is granted, is indeed granted abundant good. But none bears this in mind except those of understanding” (Quran 2:269). And certainly by following the sunnah of Prophet Muhammad (pbuh), we find excellent examples of moral, wise, and kindly behavior. “Indeed in the Messenger of Allah you have a good example for any whose hope is in Allah and the Last Day, and remembers Allah much” (Quran 33:21).

    Good communication skills and presentation style help make one’s dawah effort successful. Allah commanded Moses (pbuh) to adopt a soft and mild approach when He sent him, along with his brother Aaron, to Pharaoh. “Go both of you, to Pharaoh. Verily he has transgressed. And speak to him mildly, perhaps he may accept admonition or fear Allah” (Quran 20:43-44). Among the most essential qualities required during dawah work is that of patience and steadfastness. “And be patient; verily Allah wastes not the reward of those who do good” (Quran 11:115). And we are told in another verse to practice tolerance in the face of hostile or abusive challenges from those who don’t believe, “And be patient over what they say and avoid them with gracious avoidance” (Quran 73:10). And further, “And endure patiently, for your patience is but from Allah; nor grieve over them, and be not distressed because of their plots” (Quran 16:127).

    If a daa’i follows the divine set of guidelines and applies Quranic manners as demonstrated by the Prophet (pbuh), Allah guarantees success for him for He always helps those who help His cause.

    A daa’i should, therefore, develop necessary skills that help him carry out his work in all circumstances and try to maintain a purely practical approach. In case of a hostile reaction, the daa’i must be well-prepared to face any possible situation including those who mock or insult him. Regardless of how poorly others may act, he must demonstrate the most moral and high-minded behavior at all times. The Prophet (pbuh) said: “The best among you are those who possess the best manners” (Al-Bukhari and Muslim). He also said, “I have been sent to bring good behavior to the highest perfection” (Musnad Ahmad).

    The daa’i must also be able to forgive people and excuse those who treat him badly: “Show forgiveness, enjoin what is good, and turn away from the foolish” (Quran 7:199). While this is not easy, it is essential. “And the servants of the Most Gracious are those who walk on the earth in humility, and when the foolish address them, they say [words of] peace” (Quran 25:63). A daa’i must show kindness and mercy in all his actions and endeavors. The Prophet Muhammad (pbuh) said: “Whoever is devoid of kindness and mercy, is devoid of all goodness” (Abu-Dawoud). And, of course, in order to become a successful daa’i, one must possess sound aqidah (beliefs) and put his faith into practice with sincerity and devotion and discharge all obligations due to Almighty Allah. It is necessary to make his intention only to please Allah. “Actions are governed by intentions. Everyone is rewarded for that which he intended,” the Prophet (pbuh) said. Further, a daa’i has to make sure he abstains from whatever is forbidden. And he must completely stay away from riya (showing off). Development of strong conviction and strength in speaking the truth without fear or hesitation is also needed. The habit of effective control over anger, desires, and temptations will help make the daa’i a a sincere and inspiring example to others. Abu Hurairah narrated the Prophet (pbuh) as having said: “A strong person is not he who can overpower his rival in wrestling, but rather he who controls himself when roused to anger” (Al-Bukhari, Muslim). It is also necessary to practice faith in all sincerity before the daa’i decides to invite others to Islam. Therefore, all those interested in giving dawah must present themselves as outstanding examples of practicing what they preach: Allah SWT says: “O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do” (Quran 61:2-3).

    It is extremely important also for the daa’i to obtain necessary knowledge and training in order to plan a logical, well-organized, and mature dawah strategy. Sufficient knowledge of the people and area where he will give dawah is necessary. He should be well prepared and knowledgeable enough to support his points with Quranic verses and hadith of the Prophet (pbuh). Any dawah activity without a mature strategy and careful planning may lead to unproductive debates and unnecessary arguments, and might result in hurting people’s feelings or alienating them. This would be harmful rather than useful and productive.

    Divine Methodology Examples in Dawah

    In order to see the application of this divine methodology in a practical sense, let’s examine a few examples from the Quran. Allah narrates the story of Prophet Noah (pbuh) who with humbleness, patience, and great determination conveyed Allah’s message to his people: “Indeed We sent Noah to his people and he said, ‘O my people, worship Allah. You have no other god but Him. I fear for you the torment of a great Day’” (Quran 7:59). His people mocked and abused him, accusing him of misrepresenting himself as a messenger from God: “The leaders of his people said, ‘Verily we see you in plain error’” (Quran 7:60). Prophet Noah answered them with wisdom and beautiful preaching: “O my people there is no error in me. But I am a Messenger of the Lord of mankind” (Quran 7:61). He explained his mission in simple words and informed them of his responsibility to convey Allah’s message, and did not engage in unnecessary argument: “I convey unto you the messages of my Lord and give sincere advice to you. And I know from Allah what you know not” (Quran 7:62).

    We find another beautiful example in Prophet Hud’s story (pbuh): “And to [the tribe of] ‘Ad [We sent] their brother Hud. He said: ‘O my people, worship Allah. You have no other god other than Him. Will you then not fear [Allah]’”? (Quran 7:65). Hearing this, his people belittled him and called his integrity into question: “The leaders of those who disbelieved among his people said: ‘Verily we see you in foolishness, and verily we think you are one of the liars’” (Quran 7:66). In the face of these denunciations, Hud stood firm and showed himself as a perfect model of patience and self-restraint. He answered them with straightforward and elegant simplicity: “O my people! There is no foolishness in me, but I am a Messenger from the Lord of mankind” (Quran 7:67). Then he explained his mission: “I convey unto you the Messages of my Lord, and I am a trustworthy adviser to you” (Quran 7:68).

    We have another example in Prophet Shuaib’s story (pbuh). When he invited them to listen to Allah’s message, they attacked his character and mocked him, telling him that he was the only one who forbears faults and the only right-minded person, saying this in a sarcastic way. “They said, ‘O! Shuaib! Does your prayer command that we give up what our fathers used to worship, or that we give up doing what we like with our property? Verily, you are the forbearer, right-minded!’” (Qur’an 11:87). Shuaib (pbuh) did not lower himself to their level because he knew his mission and responsibility. He tried to explain the right way to worship Allah and bring them to right path. Here he showed a remarkable amount of patience and highest individual character. He informed them about his motive and method in his dawah work. He also expressed how much he needed Allah’s help and support in carrying out his responsibility. “I only desire reform to the best of my power. And my guidance cannot come except from Allah. In Him I trust and unto him I repent” (Qur’an 11:88).

    In the story of Prophet Abraham (pbuh) we notice that he adopted a mature and logical approach when he talked to his people. He was simple, focused, and to the point. He wanted them to really think about and apply their own wisdom so as to analyze what they worshipped. He explained the true concept of lordship and informed them that the Lord possessing absolute authority and control over the entire universe is the one and only god worthy of being worshipped. Through dawah, he actually challenged their concept of lordship and informed them that Allah is the only and absolute giver of sustenance. He also explained about the life of the Hereafter: “And Abraham – behold, he said to his people, ‘Serve Allah and fear Him: that is better for you if you did but know. You worship beside Allah only idols, and you only invent falsehood. Verily, those whom you worship besides Allah have no power to give you provision. So seek your provision from Allah alone, and worship Him alone, and be grateful to Him. To Him alone you will be brought back’” (Qur’an 29:16-17).

    The Prophet’s (pbuh) Manners in Dawah

    The above verses demonstrate so well the depth of maturity, common sense, and wisdom a daa’i must have. There are countless examples of this in the life of Muhammad (pbuh) but we can take one incident to show his exemplary manner in dealing with others, which oftentimes, is the best, indirect, dawah. The following is an excerpt from “The Sealed Nectar,” a biography of Muhammad (pbuh) by Safiur Rahman Mubarakpuri. The Treaty of Hudaybiah was being signed by Prophet Muhammad (pbuh) and a representative of the Quraish, the people of Makkah: “When the agreement was to be committed to writing, Ali Bin Abi Talib, who acted as a scribe, began with the words: Bismillah-ir-Rahman-ir-Rahim, i.e. ‘in the name of Allah, the most beneficent, the most merciful’ but the Makkan plenipotentiary, Suhail Bin Amr, declared that he knew nothing about Ar-Rahman and insisted upon the customary formula ‘Bismika-Allahumma’, i.e., ‘In your name O Allah!’ The Muslims grumbled with uneasiness but Prophet Muhammad (pbuh) agreed. He then went on to dictate, ‘This is what Muhammad, the Messenger of Allah has agreed to with Suhail Bin Amr.’ Upon this Suhail again protested: ‘Had we acknowledged you as a Prophet, we would not have debarred you from the sacred House, nor fought against you. Write your own name and the name of your father.’ The Muslims grumbled as before and refused to consent to the change. The Prophet (pbuh), however, in the larger interest of Islam, attached no importance to such an insignificant detail, erased the words himself, and dictated instead: ‘Muhammad, the son of Abdullah.’”

    The above incident is a beautiful example to show that as daa’i ila-Allah, (one who calls to Allah), Prophet Muhammad (pbuh) not only possessed, but also demonstrated in a practical sense, all the personal characteristics and skills necessary for successful dawah. Therefore, he was able to resolve a most delicate situation to the satisfaction of all. Here we see him as a daa’i and perfect strategist. He adopted a purely practical approach, full of wisdom. Prophet Muhammad (pbuh) showed time and again the patience, steadfastness, understanding of people, tolerance, and compassion that are required to call people to Allah’s religion. His character, interpersonal skills, and communication abilities were the cornerstones of his success. If a daa’i follows the divine set of guidelines and applies Quranic manners as demonstrated by the Prophet (pbuh), Allah guarantees success for him for He always helps those who help His cause.

  • Zakah: Understanding Divine Mercy

    Zakah is a well-known financial obligation in an Islamic society. It is obligatory on every mentally sound and financially strong adult who has money saved for one year. This extraordinary obligation is so important that it comes after the obligation of Salah. Without this, a person cannot be considered faithful. The Holy Quran explains that those who repented from disbelief and became faithful, establish Salah, and start paying Zakah are brothers in faith and considered part of Muslim society. “But if they repent and establish Salah and pay the Zakah, then they are your brothers in religion” (Al-Quran, 9:11).

    In reality, these two obligations (Salah and Zakah) are two very important pillars of the religion. Establishment of Salah indicates that the person is serious about his obligation towards Allah (swt), and his relationship with Allah (swt) is trustworthy. Zakah is an obligation from Allah (swt) towards His creation. The establishment of Zakah indicates that the person is fully aware of his obligations towards the rights of the servants of Allah (swt); he is serious about his obligation and his relationship with others and is trustworthy. The recognition of these two rights, obligations towards Allah (swt) and obligations towards servants of Allah and fulfilling its rights, is Islam. The one whose relationship with the servants of Allah is on truth, his relationship with Allah (swt) will also be reliable because humans are the best creation of Allah (swt).

    However, those individuals who separate Salah and Zakah are considered untrustworthy in their deen according to the fuqaha. Abdullah ibn Masood (r) has stated, “The one who does not pay Zakah, his Salah is unacceptable” (At Tabarani). The historical statements of Abu Bakr As Siddiq (r) are evident of this correlation between Salah and Zakah. According to the Quran, the obligation of Salah and Zakah are an open declaration of one’s following the religion of Islam; similarly, not paying Zakah is a declaration and practice of kufr and shirk. Allah says in the Quran in Surah Sajdah verses 9 and 10, “Woe to the idolaters who do not pay the Zakah and deny the Hereafter.”

    Here, the Zakah is not obligatory due to the nature of the verse being revealed in Makkah, two years prior to the obligation of it. However, it was a notable practice to spend in the way of Allah (swt) during the times of the prophets, which is why not accepting this is an act of kufr and shirk.

    During the time period of Abu Bakr as Siddiq (r), some Muslims had denied their obligation of Zakah. Abu Bakr had therefore considered this an act of division and dissension. This illustrates his keen insight into the seriousness of the matter, though some of the Sahabah failed to understand his reaction. Even Umar ibn Al Khattab (r) questioned, “How can you go against these people who believe in the oneness of Allah when it is evident from the sayings of the Prophet, ‘I have been directed to fight against people till they testify that there is no god but Allah. Whoever professes it is granted full protection of his property and life except for a right cause and his (other) affairs rest with Allah?’” His immediate response to such a refutation was the warning that those who paid Zakah in the life of the Prophet (pbuh) and now were refraining from even giving a baby goat, he would wage jihad on them. Umar ibn Al Khattab and the rest of the companions were then appeased by this decision. The decision taken by these believers was acknowledged by Allah in the Quran where He recognized them as true believers. Allah (swt) says in the Quran Surah Anfal, verses 3 and 4, “Who establish regular prayers and spend (freely) out of the gifts We have given them for sustenance. Such in truth are the believers: they have grades of dignity with their Lord, and forgiveness, and generous sustenance.”


    Zakah in Shari’ah of the Past

    The importance of Zakah in the rulings of Shari’ah and those of ibadah (worship) are illustrated in the lifetimes of the previous prophets. In Surah Anbiya, Prophet Ibrahim (a) and his son Prophet Ishaq (a) as well as grandson Prophet Yaqub (a) were referred to when Allah said in verse 73, “And We made them leaders, guiding (men) by Our Command, and We sent them inspiration to do good deeds, to establish regular prayers, and to practice regular charity; and they constantly served Us (and Us only).”

    The group that makes up the largest population on earth is the group of followers of Prophet Isa (a), Christians. In their religion, Salah and Zakah are an obligation due to the fact that without Zakah their rulings of worship would be incomplete. When Prophet Isa’s mother Maryam (a) was accused during the questioning of Baby Isa, she merely pointed to the baby, who responded in Surah Maryam, verses 30 and 31: “He said: “I am indeed a servant of Allah: He has given me revelation and made me a prophet. And He has made me blessed wherever I am, and has enjoined on me Prayer and Charity as long as I live.” The importance of Zakah is to such an extent that without it no act of worship is accepted.

    Consequences of Those who Refuse to Pay Zakah

    The extreme desire for worldly possessions and love of wealth, miserliness, and tightfistedness are the signs of the worst form of spiritual disease. The negative effects of these signs destroy the human character. Succor from this negative cycle is Zakah and charity. Allah (swt) when speaking to the Prophet guides him by saying, “Of their goods, take alms, so you might purify and sanctify them; and pray on their behalf. Verily your prayers are a source of security for them: And Allah is One Who hears and knows” (Al-Quran, 9:103).

    However, the unfortunate who does not heed this warning and does not pay Zakah, Allah (swt) has revealed a severe punishment and torment as another warning in the Quran. “O you who believe! There are indeed many among the priests and anchorites, who in Falsehood devour the substance of men and hinder (them) from the way of Allah. And there are those who bury gold and silver and spend it not in the way of Allah: announce unto them a most grievous penalty. On the Day when heat will be produced out of that (wealth) in the fire of Hell, and with it will be branded their foreheads, their flanks, and their backs—”This is the (treasure) which you buried for yourselves: taste you, then, the (treasures) you buried!” (Al-Quran, 9:34, 35).

    Abdullah ibn Umar (r) was asked what the word “kanz” meant in this verse to which he replied that it is wealth on which Zakah had not been paid. After paying Zakah, the wealth that is left is good, albeit jewelry, cash, or other forms of wealth. Taking advantage of this is a favor from Allah (swt), whereas the money on which Zakah is not paid brings punishment upon punishment.
    Abu Huraira (r) narrated that the Prophet (pbuh) said, “Whoever is given wealth by God and does not pay the Zakah due thereupon shall find that on the Day of Arising it is made to appear to him as a hairless snake with two black specks, which chains him, and then seizes him by his jaw and says, ‘I am your wealth! I am your treasure!’” Then he recited the verse, “Let not those who are miserly with what God has given them of His bounty think that this is good for them. Rather, it is bad for them. That which they withhold shall be hung around their necks on the Day of Arising” (Al-Quran, 3:180).

    These clear warnings require that our Muslim society become generous, open hearted, look after the poor, facilitate aid to those in need, and be sensitive to their needs. We must ourselves be open to fulfilling the needs of our fellow human beings and encourage others to do the same. Biographers of Abu Huraira have noted that he would mention the obligation of Zakah upon seeing a group of people gathered together. You will find that many people sincerely pay close attention to their Salah, dhikr, reciting Quran, and offering of extra deeds, which is a very important factor of their lives. However, there seems be a lack of focus on their Zakah and charity, which is required by Allah (swt) and the Prophet (pbuh).

    Blessings in One’s Wealth from Zakah

    From the favors of Allah (swt), He has blessed us with wealth and, therefore, Zakah has become obligatory on us. He says if we spend in His way from what He gave us, there will be an increase in our blessings and wealth. We must simply trust wholeheartedly in Allah (swt) and with this trust we should spend in His SWT way. When Allah SWT is promising us such an increase, then what is there that will prevent us from giving Zakah? Allah SWT says in Surah Baqarah verse 276, “Allah will deprive usury of all blessing, but will give increase for deeds of charity: For He loves not creatures ungrateful and wicked.” With regards to this verse, that Prophet (pbuh) stated, “Giving in the way of Allah does not decrease one’s wealth, and forgiving someone does not decrease one’s status; rather, Allah raises his status. Those who are humble in the way of their Lord, He increases them in rank” (Muslim).

    The essence of this Hadith is that the result of our actions, its impact, and blessings are all in the hands of Allah (swt). Out of His wisdom and authority, He reveals the truth and brings forth the consequences and impact of one’s actions. One may see an increase in wealth due to usury, but the reality is that it is devoid of blessings. On the other hand, those who spend in the way of their Lord and feel their wealth is decreasing, in reality, it is full of blessings and Allah (swt) will increase it. The second part of this Hadith addresses the man who seeks revenge for injustice done to him solely for instilling fear in the hearts of others; however, he chooses to forgive rather than seek his revenge. Allah prefers those who forgive and also raises their status and respect.

    Allah (swt) explains this point further with an example that humans experience regularly in their lives and, as a result, their hearts find peace. Allah (swt) says in Surah Baqarah, verse 261, “The parable of those who spend their substance in the way of Allah is that of a grain of corn: it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to who He pleases: And Allah cares for all and He knows all things.” A farmer sows his seeds in the ground apparently wasting them; however, he does so with complete trust as he prays to Allah for the blessings from it. Allah (swt) upon seeing the hard work of His servant blesses this man with 700 grains from the single seed planted.

    The humble servant is the one who gives Zakah with the purest intention seeking Allah’s pleasure and the reward of the Hereafter. He spends happily with an open heart, does not remind others of his favor upon them, and remembers the favors of Allah on him. Allah (swt) says in Surah Rum, verse 39, “That which you lay out for increase through the property of (other) people will have no increase with Allah: but that which you lay out for charity, seeking the Countenance of Allah, (will increase): it is these who will get a recompense multiplied.”

    Those who seek the pleasure of Allah (swt) by giving Zakah and spending in His way will be the ones who receive these blessings and increases. Abu Huraira (r) narrates that the Prophet (pbuh) said, “If one gives in charity what equals one date-fruit of the honestly-earned money—and Allah accepts only the honestly earned money—Allah takes it in His right (hand) then enlarges its reward for that person (who has given it), as anyone of you brings up his baby horse, so much so that it becomes as big as a mountain” (Bukhari).

    Zakah: A Means of Purification and Closeness

    The purpose of Zakah is to balance the economic system of society. Wealth should not circulate merely amongst the rich; instead, it should fulfill the needs of those who are disabled, poor, in hardship, and who live in poverty. The needy should receive their share of this wealth with the utmost respect and ease. Those who pay Zakah should avoid the arrogant thought that it is because of their money that these recipients are happy. If Allah (swt) had willed, He could have given the poor this wealth directly; rather, He put you in a position to bestow this favor upon them from your wealth as a blessing to you, and in it lies your test. If you pass this test, then in the eyes of Allah, you will receive a great reward; however, if you show miserliness, then instead of blessings, you will receive punishment.

    There is no doubt that one’s Zakah fulfills the need of helping the poor; however, one should pay this annual due on one’s wealth with the intention to please Allah and come closer to Him. One’s heart should be clean of the love for wealth and this life. Instead, one’s heart should be content with the love of Allah. A sincere believer is one who realizes that whatever he has is from Allah and if he is able to give from this in the way of Allah, this is a blessing and mercy. One proves his/her servitude to Allah (swt) through this trust and belief in spending in His way.

    Linguistically, Zakah means “cleanliness, abundance, multiplication, and fine praise.” When the servant of Allah shows zeal in paying Zakah, his heart is purified from the love of this world and wealth, which is the cause of many spiritual diseases. In return, his/her heart increases with love of Allah, which has a positive effect on their character and personality. Allah (swt) says in Surah Tawbah, verse 99, “But some of the desert Arabs believe in Allah and the Last Day and look on their payments as pious gifts bringing them nearer to Allah and obtaining the prayers of the Messenger. Aye, indeed they bring them nearer (to Him): soon will Allah admit them to His Mercy: for Allah is Oft-forgiving, Most Merciful.” Allah (swt) promises a closeness to Him and says in verse 103, “Of their goods, take alms, so that it might purify and sanctify them; and pray on their behalf. Verily your prayers are a source of security for them: And Allah is One Who hears and knows.”

    While paying Zakah, its essence should be remembered because from this the heart is cleansed of the love of wealth, and this brings forth good character as well as personality. In Surah Layl, Allah (swt) says of those who are saved from the fire, “But those most devoted to Allah shall be removed far from it, those who spend their wealth for increase in self-purification.” One should give Zakah so that his or her personality is clean before Allah (swt), which leads to protection from the fire.

    Other Types of Charity

    One must not believe that he/she has satisfied the responsibility towards Allah (swt) by paying the annual Zakah; this is a required act of worship upon Muslims. In the Quran, Allah (swt) has emphasized charity and spending in His way above sacrificing oneself in His way. Several verses in the Quran illustrate the preference of monetary sacrifice over self sacrifice. The concept of charity and spending in the way of Allah comes after Zakah and reveals one’s actual desire to spend with an open heart. The Prophet (pbuh) has clearly stated, “Allah has a right over one’s wealth besides Zakah.” He then recited Surah Baqarah verse 177, “It is not righteousness that you turn your faces towards east or west; but it is righteousness to believe in Allah and the Last Day, and the Angels, and the Books, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfill the contracts which you have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing.”

    Zakah is the minimum due on a Muslim’s wealth, and annually paying this proves that one is a believer and part of the Muslim society. The emphasis in the Quran and Hadith is on other forms of charity as well. The companions have stated that the Prophet (pbuh) was swifter than the wind in giving charity, especially in the days of Ramadan. The companion Anas bin Malik (r) narrates that once a man came to the Prophet (pbuh) and asked for help. The Prophet (pbuh) had she-goats that could fill the whole valley, and he gave all of them away to this man. This man went back to his tribe and called upon everyone, “Bring Islam and become Muslim. Muhammad gives in such a way that he does not fear poverty.” In another Hadith, Bint Abi Bakr narrates that the Prophet (pbuh) said, “Spend in the way of Allah (swt) with an open heart and don’t count the amount. If you count, then spend in His way, then He too will count when given to you. Do not hoard your wealth for Allah (swt) will do the same with you. Therefore, wherever you can, spend in the way of your Lord” (Bukhari, Muslim).

    Abu Dharr Ghaffar narrates, “I once came to the Prophet (pbuh) when he was resting in the shade of the Kaba. Upon seeing me, he said, ‘I swear by the Lord of the Kaba those people are in great loss!’ I asked “May my parents sacrifice for you; who are these people in great loss?” He replied, “Those who have money and are wealthy. Yes, only those are protected who spend to their left, right, front, and back with an open heart in the way of Allah, but these people are few” (Bukhari).

  • Divine Call for Helping Humanity

    Right from his conception until he breathes his last, man faces problems, difficulties, risks and dangers. These challenges may be in the form of health hazards, diseases, mental disorders, economic or social pressures, family or professional stresses, political crises or natural disasters. Young or old, rich or poor, black or white—all are equally exposed to these threats.

    “Man has been created in toil
    (and hardships).” (Qur’an, 90:4)

    Two conclusions are obvious: First, this life is full of challenges and must have a serious purpose that needs to be explored. Second, all elements and events that occur in this universe are components of a Master Design of the Creator. What appears random to the human eye is calculated in the Divine Administration. Generally, when people have a comfortable life, they tend to brag; but when a tragedy befalls someone, the person impatiently starts questioning: Why me?: When We give men a taste of Our benevolence, they start rejoicing in it; and when misfortune befalls them, as a result of what they have done themselves, they begin to despair. [Q, 30: 36]

    Hunger is a ‘silent epidemic’ in America that has risen to a reprehensible level

    Hence, there is a need to understand the nature of the conditions that constantly evolve around us and challenge us in a multitude of ways and develop appropriate responses when faced with harsh realities in order to continue living a normal life of conscience, endurance and dignity. Equally important is to understand the role of man in the universe around him and his relation to his Creator. These inquisitions are not unrelated; rather they have a common thread that underpins the purpose of life.

    Pursuant to that, the human sufferings must be looked at from five corners for a comprehensive vision of their origin, impact, and implications:

    Divine Scheme

    God, The Almighty, says in the Qur’an: “…indeed Allah ordains whatever He pleases.” [Q, 5: 1] None has a right to challenge His decision nor does anyone have power to alter it. Of course, God’s decisions are based on His infinite wisdom, knowledge and munificence. In addition, nothing can occur, good or bad, without His permission: No calamity can occur, except by the permission of Allah; and if any one believes in Allah, He guides his heart aright … [Q, 64:11]

    Even the prophets of Allah SWT have not been spared from such hardships. Obviously, they were the most obedient and closest to Allah SWT, yet they were being tested to set examples for others that one must earn what one aspires to: Do you think that you will enter Paradise while yet there has not come unto you the like of those who came before you? Affliction and adversity befell them; they were shaken as with earthquake, till the messenger (of Allah) and those who believed along with him said: When will come Allah’s help…? [Q, 2:214] Family, health, wealth, poverty, authority, and knowledge, for instance, are different forms of tests one may be subjected to.

    Non-Permanency of Life

    This world and everything in it is temporary. Nothing is durable or dependable, including the earthly life and its enjoyments: O my people! The life of this world is temporary; only the abode of the Hereafter is permanent. [Q, 40:39] Similarly, the conditions one must endure during this short stay on earth are also short lived. No judgment of success or failure can be passed about a person on the basis of transitory circumstances he lives under. So, sooner or later all conditions people face will come to an end, and what will really matter in the final analysis is how the subjected individual lived through them.

    Causes

    There are internal and external causes for the infliction of calamities on a person. Some wounds, tragically, are self-inflicted. For instance, poor health due to unhealthy diet or bad addictions, poverty due to irresponsible fiscal behavior, stress and mental problems due to material obsession and declining moral values, and dysfunctional family due to a lack of discipline and proper supervision are cases of self-created disasters. All such problems are caused internally because of a deviant and reckless lifestyle: Whatever misfortune strikes you, it’s for what your own hands have earned; and He forgives much. [Q, 42:30]

    On the other hand, there are many afflictions that are beyond one’s control. They are caused externally by the permission of Allah SWT and He alone knows the wisdom behind them: …Nothing (good or bad) can befall us except what Allah has destined for us…[Q, 9:51] Famines, draughts, floods, earthquakes, accidents, sicknesses, and loss of loved ones are examples of externally caused afflictions by Allah’s decree.

    Response of the Afflicted

    The appropriate response by a person who is suffering from a particular difficulty will depend on the cause of that difficulty. If this problem is caused by his own doings, he is the one who has to fix it. He must take the responsibility of his actions and follow the necessary steps, within his power, to correct the situation before relying on Allah SWT. This is a condition for seeking Allah’s help: …Allah does not change the conditions of people until they themselves initiate a change. [Q, 13:11] Change your lifestyle, for example, knock off bad habits that might have caused the problem in the first place, seek medical treatment if necessary and then turn to Allah for forgiveness and help. It’s just around the corner.

    If the problem is beyond your control, however, and not related to your actions, it’s from Allah SWT, as a temporary trial. Live through it as best as you can with patience. There is an opportunity in it to get closer to Allah SWT. Closeness to Allah SWT brings rewards from Him or invokes His forgiveness for past sins. Those who have faith, their hearts grow stronger in difficult moments, as they put their trust in Him: And if any one believes in Allah, He guides his heart aright, for Allah knows all things …[Q, 64:11] The Prophet Muhammad SAW says: When Allah SWT intends to favor a person, He puts him through difficulties. (Bukhari) He further says: Whatever sufferings a believer goes through, sickness, grief, or even a little thorn scratch, his sins are forgiven for that. [Bukhari and Muslim] The purpose behind these trials is to see how we behave when surrounded by extraordinary circumstances. We pass the test if our commitment to Allah SWT grows stronger and healthier. When challenged: …it only increases their faith and submissiveness. [Q, 33:22]

    Bear in mind, human beings are made of physical body and soul. Many voids can be filled only by reconnecting with Allah SWT and engaging in His remembrance, especially when faced with harsh times: …Without doubt, in the remembrance of Allah do hearts find peace. [Q, 13:28] In addition to actively seeking medical care, as appropriate, this is the most effective remedy for stress and blood pressure related ailments.

    There are certain things that we must not do, however. Exposing personal problems to others, whining and peevishly complaining in front of irrelevant people, for instance, is to only invite humiliation and more frustration. It’s a cry against Allah’s decision in vain. It is appropriate, though, to discuss problems with those who have expertise and can offer some advice, like a physician or a family counselor, while keeping full trust in Allah SWT. Most importantly, do not turn toward anybody considered saintly or holy for help other than Allah SWT: Do not call upon any apart from Allah – on those who have no power to benefit or hurt you… [Q, 10:106]

    Approaching those who themselves are dependent on Allah SWT for their survival is a serious violation of Allah’s Sovereignty and is considered a major sin (shirk): …For if you call upon others than Allah you will be reckoned among the wrong-doers. [Q, 10:106]

    Responsibility of the Society

    While it’s a test for a person or a group of people who is subjected to harsh conditions by Allah SWT, the bigger trial is, however, is for those who are around the victim(s), such as family members, relatives, friends, community members and society at large. The first and foremost thing that one must do is to be grateful to Allah SWT for being spared from the calamities that others could not escape. The best way to express this gratitude, however, is to do whatever possible to alleviate the sufferings of those who have fallen victims – an opportunity that must not be missed to stretch out a helping hand.

    Islam views humanity as one global family. The Prophet SAW frequently reminded us that loving and caring for fellow humans is the essence of Islam. He called himself a slave of Allah SWT and a servant of humanity. He described humanity as family of Allah, and the most beloved of Allah SWT is he who loves Allah’s family. The best among you, says the Prophet SAW, is he who is best to his fellow humans. He warns that Iman (faith) is not complete if your neighbor is in distress and you do nothing to help.

    It’s unconscionable in this day and age that the human sufferings continue in many fundamental ways. Despite vast resources, access to food, clean water, housing, and health-care (for instance) is beyond reach for many in several parts of the world. As mistakenly believed, this crisis is not limited to Third World countries alone. Even the most affluent and powerful society on earth bears this stigma on its forehead. A sizeable U.S. population, for example, is deprived even of food – the most basic human need. Hunger, is a ‘silent epidemic’ in America that has risen to a reprehensible level. A 2008 USDA survey revealed that about 49 million individuals (including 16.7 million children) in this leading country have food insecurity – a number 36% higher than what a similar survey found in 2006. The most recent nationwide study conducted by ‘Feeding America’ has shown that 320,000 people sought food assistance just in Eastern Massachusetts in 2009 (23% more than 2005). The key findings of the study also indicate that a majority (73%) of those in need of food assistance has a place to live and about half of them have to choose between buying food and paying heating or medical bills.

    While a lot of organizations do play an active role in fighting hunger in this country, it is obvious that they still fall far short of what we could do and achieve. Since the disastrous event of 9/11, Muslims have been on the defense and constantly fighting anti-Islamic propaganda and bigotry. However, programs like the food pantries initiative that ICNA Relief USA has launched are perhaps a better way to respond to misgivings—for this is what Islam speaks and stands for.

  • Literary Beauty of Divine Speech

    On the subject of words that are closely related to one another yet carry slightly different shades of meaning, I am going to be contributing three more posts including this one insha Allah. Thereafter, I’ll attempt to deal with other areas of Qur’anic eloquence. It obviously shouldn’t be assumed that I’m doing justice to the subject in any way. Word by word study of the Qur’an is an ocean, and we are just trying to grab at a few drops here and there. While the first installment dealt with words for praise & gratitude and the second with giving and getting help, this, the third one, deals with verbs used for purification or exoneration (which is a kind of purification).

    To purify something of flaws, blemishes or impurities.
    is the term used to describe the process used to purify gold of its impurities. Our Lord says,

    “So that Allah may purify those who believe of any impurities and that He may deprive the disbelievers.” (3:141)
    The choice of the word mahhasa in this ayah is truly profound. To understand it, you need a little bit of context. This passage of Ale Imran shapes the way a believer understands the purpose of loss on the battlefield. Why would the Lord allow for the believers to lose against the disbelievers if He, the Almighty is on their side? The first ‘purpose’ we are taught in this passage is,

    “And so Allah may expose those
    who truly believe…”

    On a tangent note, the use of the word ‘alima’ in this part of the ayah is in the sense of exposing, rather than knowing because Allah already knows everything. It is hard to cheer for your team even in sports when they’re down 15 points with 2 seconds to go. It takes a true believer to believe in miracles EVEN in the worldly sense. Now project this psychological state of absolute confidence onto a believer in Islam. The enemies may outnumber, out-equip and out-experience the Muslims at Uhud; the hypocrites may walk off the battlefield with their lame excuses at the most critical juncture, and their trash talk may render perhaps possibly the most painful blow to the Muslims—butit’s still not enough to waver their confidence that Allah is on their side! The first reason Allah gives loss on the battlefield is to expose those who believe unconditionally.

    The next reason he offers is much easier to understand:

    “And that He may take from among you martyrs (whose testimony of faith is the sacrifice of their own lives).”
    Of the honors that Allah bestows upon this Ummah is that He grants some of its members the noble designation of shaheed. In this way, loss on the battlefield actually set the stage for some of its members to gain this highest honor. This would be the second reason.

    And then Allah clarifies that the victory enjoyed by enemies of this Ummah is not at all because Allah likes or favors them in any way. The ayah fittingly ends:

    “Allah, He doesn’t love the wrongdoers.”

    Another tangent before I get to the real point: the text in its standard fi’liyyah format would have read:

    The difference is that the ismiyyah format (if you don’t know what that is, it’s ok; just learn some Arabic or at least make the intention insha Allah) and represents a more unusual, atypical and therefore emphatic way of saying the same thing. Allah uses the ismiyyah format in the concluding remark of the ayah to send a clear message so no believer is ever confused about the purpose for which the enemy at Uhud may have enjoyed victory. In other words, after two reasons, there is a clarification.

    Then, Allah tells us his third reason, which includes the word MAHHASA:

    The third purpose of possible loss on the battlefield: filtering out filth from within the ranks of the believers. Check out some of the awesome implications of this word in the ayah:

    By using this word, the hypocrites who walked off the battlefield are being called an impurity. A direct attack on their self esteem. This is important because if you read Surat Al Munafiqoon, they take their ‘izza’ as a matter of pride and attribute humiliation to the true believers instead. (a little homework for you, find the ayah where they give themselves ‘izza’ in Surat Al Munafiqoon)

    This word, as was mentioned earlier is also used to describe the process by which gold is cleansed. That process requires scorching levels of heat and is also tedious. Believers are being told that unless they were put in this difficult Uhud situation (literally the hot seat!), the impurities wouldn’t have been exposed so clearly!

    The believers are being told in a matter of speaking they are in and of themselves precious and valuable to Allah SWT. After all, He is the one who is purifying them. An owner refines and takes care of that which has value to Him.

    To purify the inner self of spiritual diseases, immorality and evil inclinations. To consider or declare oneself pure of such ills.

    “Do not consider yourselves pure then! He knows best as to who had actually been conscious of Him!” (53:32)

    Confidence in one’s own religious and moral state can often be self deluding. Allah warns us not to tread that path in our thinking by speaking of taqwa in the ayah in the past tense. This is powerful because it reminds the listener of a point or instance in his or her life where taqwa WAS missing. So even if you and I think we’ve made some progress, it shouldn’t inflate our egos because we all have things in our past that we aren’t proud of. This reminder keeps us humble and in check.
    To remove any or all impurities.

    It is used to describe the process of filtration. When the sky has no clouds at all, the Arabs say the climate is clear/pure. It
    is different from MAHHASA in that it addresses clarity, transparency and the removal of impurities that are visible in nature.

    From purified honey… (47:15)

    The word pattern applied to the root letters is And from it, the ism maf’ool MUSAFFAN is used in the ayah to describe the rivers of honey. Now I mentioned these technical terms because it leads to certain conclusions:

    The honey is being described as one having gone through a process of filtration. Honey in and of itself is considered pure but imagine the standards of Jannah where even it is purified.

    The pattern used indicates a thorough and rigorous filtration process telling us that this Jannah item is especially prepared for its enjoyers.

    It also tells us about the appearance of this river. It is as transparent and clear as honey can possibly be, with no signs of impurities. You stick your hand in for a sip and you won’t pick up pebbles or dirt. You won’t find the tiniest little speck of impurity!

    To acquire a cure from disease.
    to make someone healthy. Also means to purify someone of an accusation or fault. To free someone.

    This word doesn’t seem directly related to purification but in fact it is. Disease is a blemish on health and false accusation is a blemish on someone’s reputation. Allah defends the honor of Musa AS in this ayah telling us that He, the Almighty disassociated Musa AS from the vile statements they made about him.

    Only a true friend would come to my defense in face of a humiliating public accusation and slander. Allah Himself comes to the aide of His messenger Musa AS. May Allah keep us from saying or even thinking inappropriate things about His prophets and messengers, Ameen.