HOW TO SEEK BENEFIT IN YOUR RECITATION OF QUR’AN

Is it that you hold your Mushaf, are reciting from it and yet your mind is wandering from the food in the fridge to the weather outside? You’re unaware of what you are articulating and can’t just focus? If so this piece of writing is intended for you.

Reciting the Qur’an is a source of barakah and, as we know, barakah is a key to productivity. Therefore we must aim to recite it in anticipation of Allah’s pleasure and barakah from him.

Indeed reading the Arabic words contains reward and you attain 10 rewards for every single letter that you pronounce. However, reading while reflecting and reciting with comprehension holds a greater benefit! Unfortunately Arabic, for many of us, is a foreign language and we are only skimming through the pages.

Here are some tips for a productive Quran recital; get the most benefit out of it!

1. Choose a hassle free time when your brain is unsullied and free from the clutters and chatters of everyday life. The best time for sure is around Fajr, it’s the time of barakah, and reciting Quran at that time is witnessed as Allah  says: 

“Establish prayer at the decline of the sun [from its meridian] until the darkness of the night and [also] the Quran of dawn. Indeed, the recitation of dawn is ever witnessed.”[Quran: Chapter 17 ,Verse 78]

2. Seat yourself in a peaceful spot where there is no distraction and you can easily concentrate.

3. Say the ta’awwuz (اعوذ باللہ من الشیطن الرجیم) with complete presence of mind; these words shouldn’t be coming out as a routine practice, rather say them mindfully, aim at the Shaitan and knock him out!

4. Be in a state of taharah: A wudhu done well really helps attain khushu. Make wudhu with the intention of reciting Quran.

5. Learn the language: 

If you don’t know Arabic than now is your time to start! There are plenty of avenues for learning Arabic; take online classes, live classes, download books etc. For the understanding of Quran in particular, learning word-for-word translation is an easier task. Speaking from experience, if you memorize the words of first ten chapters you’ll be able to understand almost the whole Quran. Nonetheless, for a deeper understanding, learning the Arabic language is essential, but both can go hand in hand and by learning word-by-word meanings you’ll at least be able to make out what you are reciting. Start out small; learn 5-10 words per day or as per your convenience. Word-for-word translations are readily available on the internet.

6. Tarteel (reciting in slow measured tones): 

Allah  says in Surah Muzammil: “Or add to it, and recite the Qur’an with measured recitation.”[Quran: Chapter 73, Verse 4]. The Arabic word used in this ayah is tarteel which means ‘slow measured tones’. According to Ibn Kathir the meaning of this ayah is “recite the Quran slowly, making the letters clear, for this is assistance in understanding and pondering the meaning of the Quran.”

Recite distinctly without any haste and pause after every verse, taking your time to thoughtfully ponder and consider the meaning of the words you are uttering. If it contains the mention of Allah’s Being and Attributes, let your heart be filled with love and awe, if it expresses His mercy, ask for his mercy; if it mentions His wrath and His punishment, seek refuge from it; if it enjoins something or forbids something then try to understand what has been enjoined and what has been forbidden.

Once Umm Salamah  was asked about how Muhammad  recited. She replied: “He recited every verse separately and distinctly and observed a pause at the end of every verse. For instance, he recited AI-hamdu-lillah-i Rabb-il’alamin, and paused, then recited ar-Rahman ir-Rahim, and paused, and then recited Malik-i yaum id-di’n. “[Shama'il].

Similarly, Hudhaifah bin Yaman (may Allah be pleased with him) reports:

 “Once I stood beside the Holy Prophet (peace and blessings of Allah be upon him) in the Night Prayer to see how he recited the Qur’an. I noticed that he glorified Allah where He should be glorified, invoked and supplicated Allah where He should be invoked and supplicated, and sought refuge of Allah where His refuge should be sought.” [Abu Dawud]

7. Keep reverting: 

As you try to focus on your recitation Shaitan is bound to interrupt and lead your thoughts away. He’ll remind you of what happened at your office the other day, or about the so many important and unfinished tasks that await you, and so on. Don’t give up, don’t get frustrated, just make an effort and keep coming back as Allah  loves this effort of yours!

8. Set goals for practicing: 

When you are finished and have pondered over some portion of this Holy Book, decide on one thing that you’ve read about and aim to implement that injunction in your life. Quran was sent not just for us to beautify our voices while reciting it, or merely as a general knowledge book; it’s a book to practice upon and insha Allah these little, sincere steps will make us walk in the light of Quran.

The above-mentioned are just a few tips for spending quality time with your most trustworthy and supportive companion. A companion we truly need everyday of our lives; to guide us, to soothe us, to reassure us. In the end, always remember this Ayah of Surah Yunus:

O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers. Say, 

“In the bounty of Allah and in His mercy – in that let them rejoice; it is better than what they accumulate”

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Is there offensive jihad in Islam?

The concept of “offensive jihad” (jihād al-ṭalab) is a legal term in classical Islamic law that has been misunderstood and abused by both Muslim and non-Muslim extremists. In their view, Islam allows no permanent or stable peace with the non-Muslim world. Muslims, they say, must continue to advance their political interests by military means if necessary. Islamic political rule, in their minds, is the purpose of jihad and an end in itself.

In reality, the legal texts that express offensive warfare are describing preemptive military action as a tactic and not as an end in itself. This misconception is dangerous because it is used by anti-Muslim activists to malign Islam in the Western world and justify aggression against Muslims countries, and it is likewise used by Muslim extremists to justify acts of terrorism or belligerence against the West. Agreeing with each other on the meaning of jihad, both of these groups stand in the way of peaceful relations between Muslims and non-Muslims.

The Quran is consistent in expressing the goal of armed warfare as defense of the community. It does not permit aggression, terrorism, or attacks against any category of peaceful people.

Allah said:

وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ

Fight in the way of Allah those who fight you, but do not transgress. Verily, Allah does not love transgressors.

This verse expresses the general purpose of jihad as a response to aggression, to maintain freedom and security to practice Islam, and to protect people’s basic human rights – including the non-Muslim citizens residing in Muslim countries. This is the aim or end of jihad in itself.

الْقِتَالُ مَعَ الْمُشْرِكِينَ لَيْسَ بِفَرْضٍ إلَّا أَنْ تَكُونَ الْبِدَايَةُ مِنْهُمْ فَحِينَئِذٍ يَجِبُ قِتَالُهُمْ دَفْعًا

Fighting the idolaters is not an obligation unless they begin it themselves, in which case it is required to fight them in defense.

Source: Sharḥ al-Siyar al-Kabīr 1/187

من مقصود الجهاد أن يدفع عن نفسه وعن المسلمين

It is the purpose of jihad that one defends himself and the Muslims.

Source: ‘Uddat al-Ṣābirīn 1/32

For this reason, the majority of scholars maintain that unbelievers are only fought if they initiate hostilities first.

فأما الباغي من غير قتال فليس في النص أن الله أمر بقتاله بل الكفار إنما يقاتلون بشرط الحراب كما ذهب اليه جمهور العلماء وكما دل عليه الكتاب والسنة

As for the transgressor who does not fight, then there are no texts in which Allah commands him to be fought. Rather, the unbelievers are only fought on the condition that they wage war, as is practiced by the majority of scholars and as is evident in the Book and Sunnah.

Source: al-Nubūwāt 1/140

This general rule was augmented by the inclusion of offensive preemptive strikes or preventive war as a tactic against credible threats, but only after an official notice of war is given.

Allah said:

فَإِذَا انسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ ۚ فَإِن تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ ۚ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

When the sacred months have passed, then kill the idolaters wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they repent, establish prayer, and give charity, let them go their way. Verily, Allah is forgiving and merciful.

Surat al-Tawbah 9:5

This verse is a command to take the initiative against the Arab tribes who, while not attacking the Muslims at that exact moment, had a history of violating their peace treaties again and again. By their actions over time they had proven that they could not be trusted to make peace.

The belligerent tribes were given four months notice before the Muslims went on the offense, which rules out any kind of preemption that involves treachery or deceit. Offense against these types of enemies was never unlimited; it was narrow, limited, contextual. The following verse offers asylum to any of them who refuse to wage war:

وَإِنْ أَحَدٌ مِّنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْلَمُونَ

If any one of the idolaters seeks your protection, then grant him protection that he may hear the words of Allah. Then deliver him to his place of safety. That is because they are a people who do not know.

Both Muslims and non-Muslims are confused by this apparent contradiction. Is jihad defensive or offensive? Do the offensive verses cancel the defensive verses?

The confusion arises because they have not distinguished between the overall purpose of jihad and the inclusion of a specific, limited tactic. The overall purpose of jihad, the defense of the Muslim community, as expressed in several verses and traditions was never cancelled. Rather, the command was given to respond proactively against real threats to the safety of the community.

كان ذلك قبل أن أمروا بقتال المشركين كافة المقاتلين منهم والمحاجزين وقيل معناه الذين يناصبونكم القتال ويتوقع منهم ذلك دون غيرهم من المشايخ والصبيان والرهبان والنساء

This verse was before the command to fight the idolaters entirely, those who fight and those who remain in their lands. It is said that it means those who wage war against you and from whom that is expected, with the exception among them of elders, children, religious teachers, and women.

In other words, verse 2:190 lays down a general rule and it was only “abrogated” in the sense that Muslims were now commanded to fight against “those who wage war against you and from whom that is expected.” That the law of war in Islam developed in stages does not mean the previous stages and principles were nullified. And when some jurists said the peaceful verses were abrogated, they did not mean they were cancelled entirely. They only meant that a new rule, preemptive action, was introduced to meet the needs of a new situation.

For this reason, several jurists discussed the duty of Muslim leaders to lead an incursion into enemy territory on a regular basis. This obligation was only to be assertive in the defense of the community against hostile powers, and it did not apply to any nation that was willing to conduct a peace treaty with Muslims.

Allah said:

وَإِن جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا وَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ

If they incline to peace, then incline to it also and rely upon Allah. Verily, He is the Hearing, the Knowing.

Surat al-Anfāl 8:61

Some scholars placed a time limit on peace treaties, as was customary in the ancient world, while others said it was permissible for Muslims to conduct peace treaties without any limit.

عَنْ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ تَجُوزُ مُهَادَنَةُ الْمُشْرِكِينَ السَّنَةَ وَالسَّنَتَيْنِ وَالثَّلَاثَ وَإِلَى غَيْرِ مُدَّةٍ

Malik ibn Anas, may Allah be pleased with him, allowed truces with the idolaters for one, two, or three years, or without any limit.

Source: Tafsīr al-Qurṭubī 8:61

Permanent, stable, and just peace with non-Muslims is allowed for in Islam. In fact, the virtue of peace in Islam demands that it be the most desirable outcome possible.

In sum, the concept of “offensive jihad” as expressed in classical Islamic legal texts has been dangerously misunderstood. The Quran and Sunnah consistently express defense as the overriding aim of warfare. The rules of war were amended near the end of the Quranic revelation to include preemptive strikes as a tactic, but not as an end in itself. The understanding of offense by the majority of jurists did not include political rule or domination of non-Muslims as a goal by itself. The general purpose of jihad as defense has never changed since it was first permitted.

Ideas of offensive jihad in the hands of untrained and uneducated lay Muslims, as well as anti-Muslim activists, are dangerous because it permits no vision of stable peace between the Muslim and non-Muslim worlds. It also conflicts with the essence of Allah as peace (al-Salām) and thus peace on earth as something to strive for. 

The very integrity of Islamic practice is threatened if worldly political goals supersede the values, virtues, and spiritual teachings of our religion. As Muslims, we should remove this misunderstanding as it is an obstacle to peace, stability, and mutual-respect among the people of the world.

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LISTEN TO YOUR VOICE OF CONSCIENCE

Before any decision we have to make, we hear a voice that shows us the way and directs us toward what is right. From the moment we wake up in the morning, wherever we may go and whatever we may do, this voice accompanies us. 

Nobody else can hear it but that voice speaks to us of justice, moral virtue, humility, honesty and sincerity; in short everything that is good. 

This internal voice that shows us the way and commands us to do what is right is the voice of the conscience. In one verse of the Qur’an, Allah speaks of “the two paths.” (Qur’an, 90:10) In other words, in addition to a voice calling one to goodness, there is another calling one to evil. Knowingly or otherwise, people either follow the path of our Lord, their consciences, or else that of corruption, satan. 

Allah also reveals in the Qur’an that He reveals depravity and the means of protection against it: And the self and what proportioned it and inspired it with depravity or piety. (Qur’an, 91:7-8)

The word “depravity” means “sin and rebellion, unbelief, mendacity, the abandonment of the truth, moral collapse and the opposite of piety.” In other words, the concept of depravity includes all the negative attributes of the lower self. In essence, it is the exact opposite of conscience.

Inspiration of the heart is a blessing from Allah

The voice of the conscience is in fact Allah’s inspiration to everyone, a form of revelation, in other words: In that sense, everyone, and even every living thing, receives revelation, although that revelation is not a verbal one, of course. In contrast to the revelation that came to the prophets, this is inspired in the heart. 

Allah says in the Qur’an that he sends revelation to some living things: “Your Lord revealed to the bees: ‘Build dwellings in the mountains and the trees, and also in the structures.” (Qur’an, 16: 68)

Through revelation, Allah inspires bees how to build their hives and where to find food. He reveals to ants how to live as a colony, how to raise their young and how to build magnificent ant cities. As revealed in the verse, all living things act and know what to do through Allah’s inspiration. 

One of the verses of the Qur’an on this subject concerns the mother of the Prophet Moses (peace be upon him): “We revealed to Moses’ mother, ‘Suckle him and then when you fear for him cast him into the sea. Do not fear or grieve; We will return him to you and make him one of the Messengers’.” (Qur’an, 28:7)

As revealed in this verse, Allah inspired the heart of the mother of the Prophet Moses (peace be upon him) with the way to protect him. In order to ease her heart, He also revealed how the child would be restored to her. In another verse, Allah describes how He gave revelation to the disciples of the Prophet Jesus (peace be upon him): “...and when I inspired the Disciples to have faith in Me and in My Messenger, they said, “We have faith. Bear witness that we are Muslims’.” (Qur’an, 5:111)

A blessing that distinguishes between right and wrong

Inspiration from Allah is a blessing that leads the believers to goodness and permits them to distinguish between righteousness evil.

Since the conscience is inspired by Allah, it is common to all people and by means of the conscience, Allah reveals to everyone the finest and best behavior that is most pleasing to Him. Yet some people are weak and overcome by their lower selves, and end up following the path of satan. These people have some surprising characteristics in common. For example, they dislike anything that is legitimate. 

They prefer unlawful earnings to lawful ones, obtain food and drink through theft rather than legitimately and run red lights rather than stopping at them. Acting in violation of the laws bestows an explicable delight on people who choose not to heed the voice of their consciences. Yet Allah loves those who live legally, who heed their consciences in other words. 

People who live illegally, in opposition to the voice of their consciences, carry the grubby signs of not living in a clean and honest manner, and their immorality is reflected as a darkness in their faces. Such people’s minds and foresight are inevitably shrouded, their behavior is unbalanced and they can never find happiness. 

If someone is honest and sincere and abides by his conscience, then he will also be a balanced person. 

Someone who acts in line with his conscience will know how to avoid evil and thus always act correctly. However, the commands of one’s conscience may sometimes conflict with one’s own interests; a person of deep faith will resolve that conflict by heeding his conscience. Those who follow the prompting of their lower selves, however, come up with all sorts of excuses to avoid heeding their conscience, even though they know that this is the best and proper course. 

One can often see instances of this. For example, someone who does not use his conscience may well decide against running to help the injured if he witnesses a road accident, fearing that he may be held responsible for it and may end up being arrested.
Yet someone with a lofty conscience will face any risks to try to get to those people and help them, and will never invent any excuses not to. Someone knows in his heart, or conscience, that if he fails to help those people when he has the opportunity to do so, he will be responsible for their deaths.

“In fact, man will be clear proof against himself in spite of any excuses he might offer.” (Qur’an, 75: 14-15)

From the moment he becomes conscious, everyone is responsible for making the best use of this blessing that Allah inspires in his heart. Someone who starts to understand events going on around him, and who acquires the power of judgment, also possesses the ability to distinguish between the lower self and the conscience and the will to heed that conscience.

Let us not forget that we are all responsible for our decisions, actions and words, that we will all be questioned on the Day of Reckoning, that those people who heeded their conscience, the revelation in their hearts in other words, will be worthy of His eternal paradise.

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Are Muslims only kind to believers?

Are Muslims only kind to believers and harsh with everyone else? A verse commonly misquoted refers specifically to the aggressive unbelievers who use violence in order to prevent people from practicing Islam:

مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ تَرَاهُمْ

Muhammad is the Messenger of Allah and those with him are stern against the unbelievers, merciful among themselves.

Surah Al-Fath 48:29

In the original Arabic, there is a shadda above the letter fa which indicates emphasis, meaning the word is more properly translated as “aggressive unbelievers” (kuffar) and not simply “unbelievers” (kafirin). This distinction is made clearer just a few verses earlier in the surah. Allah says:

هُمُ الَّذِينَ كَفَرُوا وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْيَ مَعْكُوفًا أَن يَبْلُغَ مَحِلَّهُ

They are the ones who disbelieved and obstructed you from the Sacred Mosque while the offering was prevented from reaching its place of sacrifice.

Surah Al-Fath 48:25

This distinction is made elsewhere in the Quran. Allah says:

الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ أَضَلَّ أَعْمَالَهُمْ

Those who disbelieve and prevent people from the way of Allah – He will nullify their deeds.

Surah Muhammad 47:1

And Allah says:

لَّا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ

Allah does not forbid you from being kind and just with those who do not fight you because of religion and do not expel you from your homes. Verily, Allah loves those who act justly.

Therefore, the Muslims should be stern against those who use violence to prevent people from freely practicing Islam, not simply those who are not Muslims.

Jesus Christ, peace and blessings be upon him, was in fact very stern with some of his enemies among the corrupted scholars and men of religion. In a famous passage, Jesus rebukes the Pharisees:

But woe to you, scribes and Pharisees, hypocrites! You shut the kingdom of heaven against men; for you neither enter yourselves, nor allow those who would enter to go in…

Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier matters of the law, justice and mercy and faith; these you ought to have done, without neglecting the others. You blind guides, straining out a gnat and swallowing a camel!

Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within they are full of dead men’s bones and all uncleanness. So you also outwardly appear righteous to men, but within you are full of hypocrisy and iniquity.

Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and adorn the monuments of the righteous…

Likewise, Jesus was very stern with the money-changers who were cheating people inside the very house of Allah. As it is written:

In the temple Jesus found those who were selling oxen and sheep and pigeons, and the money-changers at their business; and making a whip of cords, he drove them all, with the sheep and oxen, out of the temple; and he poured out the coins of the money-changers and overturned their tables.

So, Jesus did love good for his enemies but he was wise enough to know when to be harsh with the most sinful of the unbelievers. Just as a deeply rusted coin cannot be scrubbed clean with a gentle scrub, so also are hearts deeply rusted with sin not made pure with gentle preaching. We could call this “tough love.” Jesus was kind and merciful to the common people, even a prostitute, but he strongly admonished the men of religion who should have known better.

In the same way, the Prophet Muhammad taught the Muslims to love good for their enemies.

Anas ibn Malik reported: The Prophet, peace and blessings be upon him, said:

لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِلنَّاسِ مَا يُحِبُّ لِنَفْسِهِ وَحَتَّى يُحِبَّ الْمَرْءَ لَا يُحِبُّهُ إِلَّا لِلَّهِ عَزَّ وَجَلَّ

None of you has faith until he loves for the people what he loves for himself; and until he loves a person only for the sake of Allah the Exalted.

We can point to many examples in the Prophet’s life – too many to cite in this one article – in which he was kind and merciful to even his most violent enemies. The most famous of these examples is when the city of Mecca surrendered to the Prophet without a fight. After twenty-three years of persecution, the Prophet finally had power over his enemies. His response was to forgive them.

Al-Qasim ibn Salim reported: When they came to the Ka’bah they were holding onto its door and the Prophet, peace and blessings be upon him, said:

مَا تَقُولُونَ وَمَا تَظُنُّونَ

What do you say? What do you think?

They said three times, “We say you are the son of our brother.” The Prophet said:

أَقُولُ كَمَا قَالَ يُوسُفُ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ

I say to you as Joseph said to his brothers: No blame upon you today. Allah will forgive you, and He is the most merciful of the merciful. (12:92)

Abu Yusuf reported: When they had gathered in front of the sacred mosque, the Prophet, peace and blessings be upon him, said:

مَا تَرَوْنَ أَنِّي صَانِعٌ بِكُمْ

What do you think I will do with you?

They said, “Only good, O noble brother, son of a noble brother.” The Prophet said:

اذْهَبُوا فَأَنْتُمُ الطُّلَقَاءُ

Go, you are free.

Source: Sunan Al-Kubra Al-Bayhaqi 17714, Grade: Sahih

It was the Prophet’s message to be merciful to all of creation, friends and enemies alike.

Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said:

الرَّاحِمُونَ يَرْحَمُهُمْ الرَّحْمَنُ ارْحَمُوا أَهْلَ الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ

Those who are merciful will be shown mercy by the Merciful; be merciful to the people of the earth and the One above the heavens will have mercy upon you.

Likewise, the Prophet taught his companions to be kind to their neighbors no matter what religion they followed.

Mujahid reported: I was with Abdullah ibn Amr while his servant was skinning a sheep. He said, “O boy, when you finish up, then start with the Jewish neighbor.” A man there exclaimed, “Jewish? May Allah correct you!” He replied:

إِنِّي سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يُوصِي بِالْجَارِ حَتَّى خَشِينَا أَوْ رُئِينَا أَنَّهُ سَيُوَرِّثُهُ

I heard the Messenger of Allah recommending that we treat our neighbors well until we thought that he would order us to make them our heirs.

In conclusion, the verse you have cited about being stern against unbelievers refers to only the most sinful and violent unbelievers. Furthermore, there is no contradiction on this point between the verses of the Quran and the teachings of Jesus, upon him be peace, as recorded in the New Testament.

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Justice and fairness for all in Islam

In the name of Allah, the Beneficent, the Merciful

In Islam, we should always stand for justice as a matter of principle, whether for Muslims or non-Muslims, even if justice should side against us.

Allah said:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا فَلَا تَتَّبِعُوا الْهَوَىٰ أَن تَعْدِلُوا وَإِن تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

O you who believe, be persistently standing firm in justice as witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. Follow not your desires, lest you not be just. If you distort your testimony or refuse to give it, then Allah is aware of what you do.

Surat An-Nisa 4:135

And Allah said:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Verily, Allah orders justice and good conduct and giving to relatives and He forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.

Surat An-Nahl 16:90

And Allah said:

إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُوا بِالْعَدْلِ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُم بِهِ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا

Verily, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Verily, Allah is ever hearing and seeing.

Surat An-Nisa 4:58

Justice is one of the core tenets of Islamic teachings. Whatever is just is necessarily a part of the religion of Islam.

قَدْ بَيَّنَ سُبْحَانَهُ بِمَا شَرَعَهُ مِنْ الطُّرُقِ أَنَّ مَقْصُودَهُ إقَامَةُ الْعَدْلِ بَيْنَ عِبَادِهِ وَقِيَامُ النَّاسِ بِالْقِسْطِ فَأَيُّ طَرِيقٍ اُسْتُخْرِجَ بِهَا الْعَدْلُ وَالْقِسْطُ فَهِيَ مِنْ الدِّينِ وَلَيْسَتْ مُخَالِفَةً لَهُ

Allah the Exalted has made clear in his law (sharia) that the objective is the establishment of justice between His servants and fairness among the people, so whichever path leads to justice and fairness is part of the religion and can never oppose it.

We should never let our hatred for people or their sins be a cause for us to oppress them. Hatred, when misdirected at people instead of evil in the abstract, is a dangerous spiritual disease that often leads to acts of injustice.

Allah said:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

O you who believe, be persistently standing firm for Allah as witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just, for that is nearer to righteousness. Fear Allah, for verily, Allah is aware of what you do.

Surat Al-Ma’idah 5:8

These commands apply equally to unbelievers as they apply to believers. Muslims should be just and fair to all non-Muslims in every circumstance.

وَدَلَّتِ الْآيَةُ أَيْضًا عَلَى أَنَّ كُفْرَ الْكَافِرِ لَا يَمْنَعُ مِنَ الْعَدْلِ عَلَيْهِ

This verse shows that the unbelief of the unbeliever does not prevent him from enjoying justice.

In Islam, even the highest official, the Caliph, is subject to the same rules of justice as everyone else. There is a famous incident in which Ali Ibn Abu Talib lost a court case to a Christian because he lacked evidence, even though Ali was the Caliph at the time.

Sha’bi reported: Ali ibn Abu Talib found a Christian man with his armor. He decided to take up the matter legally, so he brought the dispute to the judge, Shuraih. Ali said, “This is my armor and I have not sold it nor given it away.” Shuraih said to the Christian, “What do you say about what the leader of the believers has said?” The Christian replied, “It is my armor, but I do not consider the leader of the believers to be a liar.” Shuraih turned to Ali and said, “O leader of the believers, do you have proof?” Ali laughed and said, “Shuraih is correct. I do not have proof.” So Shuraih ruled in favor of the Christian. The Christian took the armor and began to walk away but then he returned. The Christian said:

أَمَّا أَنَا فَأَشْهَدُ أَنَّ هَذِهِ أَحْكَامُ الْأَنْبِيَاءِ أَمِيرُ الْمُؤْمِنِينَ قَدَّمَنِي إِلَى قَاضِيهِ وَقَاضِيهِ يَقْضِي عَلَيْهِ ! أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ الدِّرْعُ وَاللَّهِ دِرْعُكَ يَا أَمِيرَ الْمُؤْمِنِينَ اتَّبَعْتُ الْجَيْشَ وَأَنْتَ مُنْطَلِقٌ إِلَى صِفِّينَ فَخَرَجَتْ مِنْ بَعِيرِكَ الْأَوْرَقِ

As for me, I testify that this is the judgment of the Prophets. The leader of the believers himself takes me to his judge and the judge rules against him! I testify that there is no God except Allah, and I testify that Muhammad is the Messenger of Allah. By Allah, the armor is yours, O leader of the believers. I followed the army when you were on your way to the Battle of Siffin and the armor fell from your equipment.

Ali said:

أَمَا إِذْ أَسْلَمْتَ فَهِيَ لَكَ

If you have accepted Islam, then the armor is for you.

The reward for being just and fair is tremendous. The people who practice justice in all their matters will be given a special, exalted status on the Day of Judgment.

Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said:

الْمُقْسِطِينَ عِنْدَ اللَّهِ عَلَى مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الرَّحْمَنِ عَزَّ وَجَلَّ وَكِلْتَا يَدَيْهِ يَمِينٌ الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وَلُوا

Verily, those who were fair will be in the presence of Allah upon pulpits of light, near the right hand of the Merciful, the Exalted, and both of His sides are right (being equal in honor); those who practiced justice in their rulings and with their families and in all that they did.

True righteousness is, in fact, to fulfill the rights of Allah and the rights of people. Just as we must fulfill our duties to our Creator, we must also fulfill our duties to the creation.

Ibn Taymiyyah reported that the scholars of Islam would say:

 الصَّالِحُ الْقَائِمُ بِحُقُوقِ اللَّهِ وَحُقُوقِ عِبَادِهِ

The righteous person is one who fulfills the rights of Allah and His servants.

In contrast, oppression is the violation of the rights of people. Islam has forbidden all forms of oppression great and small.

Abu Dharr reported: The Messenger of Allah, peace and blessings be upon him, said:

عَنْ اللَّهِ تَبَارَكَ وَتَعَالَى أَنَّهُ قَالَ يَا عِبَادِي إِنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلَا تَظَالَمُوا

Allah the Exalted said: O my servants, I have forbidden oppression for myself and have made it forbidden among you, so do not oppress one another.

Oppression will come on the Day of Judgment in the form of darkness and punishment.

Jabir ibn Abdullah reported: The Messenger of Allah, peace and blessings be upon him, said:

اتَّقُوا الظُّلْمَ فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ وَاتَّقُوا الشُّحَّ فَإِنَّ الشُّحَّ أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ حَمَلَهُمْ عَلَى أَنْ سَفَكُوا دِمَاءَهُمْ وَاسْتَحَلُّوا مَحَارِمَهُمْ

Guard yourself from oppression, for oppression will be darkness on the Day of Resurrection. Guard yourself from greed, for greed destroyed those before you. It caused them to shed blood and to make lawful what was unlawful.

The Prophet warned us about the supplications of the oppressed, even from unbelievers, because Allah always responds to them.

Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said:

اتَّقُوا دَعْوَةَ الْمَظْلُومِ وَإِنْ كَانَ كَافِرًا فَإِنَّهُ لَيْسَ دُونَهَا حِجَابٌ

Beware of the supplication of the oppressed, even if he is an unbeliever, for there is no screen between it and Allah.

Oppression is often the result of tribalism (al-asabiyyah), a major sin in which people support their tribe or country when they are committing injustice. It is typified in modern times by the slogan, “My country right or wrong.”

Wathilah ibn al-Asqa reported: I asked, “O Messenger of Allah, what is tribalism?” The Prophet, peace and blessings be upon him, said:

أَنْ تُعِينَ قَوْمَكَ عَلَى الظُّلْمِ

It is that you help your people in wrongdoing.

Islam has forbidden all forms of tribalism in the strongest terms and equated such thinking with the pre-Islamic ignorance of idol worship.

Ibn Abdullah al-Bajali reported: The Messenger of Allah, peace and blessings be upon him, said:

مَنْ قُتِلَ تَحْتَ رَايَةٍ عِمِّيَّةٍ يَدْعُو عَصَبِيَّةً أَوْ يَنْصُرُ عَصَبِيَّةً فَقِتْلَةٌ جَاهِلِيَّةٌ

Whoever is killed under the banner of blind following, who calls to tribalism or supports tribalism, then he has died upon ignorance.

Muslims should never be blind followers of any leader who commits injustice, but rather should stand for justice even when it is difficult.

Hudhaifa reported: The Messenger of Allah, peace and blessings be upon him, said:

لَا تَكُونُوا إِمَّعَةً تَقُولُونَ إِنْ أَحْسَنَ النَّاسُ أَحْسَنَّا وَإِنْ ظَلَمُوا ظَلَمْنَا وَلَكِنْ وَطِّنُوا أَنْفُسَكُمْ إِنْ أَحْسَنَ النَّاسُ أَنْ تُحْسِنُوا وَإِنْ أَسَاءُوا فَلَا تَظْلِمُوا

Do not let yourselves become blind followers, saying that if the people are good then we will be good, and if they are unjust then we will be unjust. Rather, make up your own minds. If the people are good then be good, but if they are evil then do not be unjust.

Despite the emphasis of Islam on justice, it is recommended for Muslims to be merciful and forgiving when injustice is committed against them. For example, Islamic law gives the murder victim’s family the right to seek legal retaliation. However, it is better to remit this right by way of charity and mercy.

Allah said:

وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالْأَنفَ بِالْأَنفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ فَمَن تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَّهُ

We ordained for them therein a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is legal retribution. But whoever gives up his right as charity, it is expiation for him.

Surat Al-Mai’dah 5:45

Whenever a case involving legal retaliation was referred to the Prophet, he would always recommend being patient and forbearing.

مَا رَأَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رُفِعَ إِلَيْهِ شَيْءٌ فِيهِ قِصَاصٌ إِلَّا أَمَرَ فِيهِ بِالْعَفْوِ

I never saw a case involving legal retaliation being referred to the Messenger of Allah, peace and blessings be upon him, except that he would command pardoning the criminal.

This is because all human beings are flawed and in need of Allah’s mercy. If Allah sought complete justice for all of our sins, we would be punished severely. Rather, Allah has written in creation the principle that mercy should overcome wrath.

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

لَمَّا قَضَى اللَّهُ الْخَلْقَ كَتَبَ فِي كِتَابِهِ فَهُوَ عِنْدَهُ فَوْقَ الْعَرْشِ إِنَّ رَحْمَتِي غَلَبَتْ غَضَبِي

When Allah decreed the creation, He wrote in His Book which is with Him on His Throne: My mercy prevails over My wrath.

Therefore, we must stand for justice for all people and the fulfillment of their rights, but we should stand for mercy when injustice is committed against us and our rights are violated.

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