Peace for Body and Heart
O Allah, I take refuge with You from misleading or getting misled; making mistakes or being made to make mistakes; doing wrong or being made to act wrongly; and (from) acting ignorantly or being made to act with ignorance. O Allah Mighty is Your protection, Holy are Your names, Sublime are Your praises, and there is no god besides You. In the name of Allah, sufficient for me is Allah. I rely O Allah, and there is no power and strength except with Allah.
O Allah, strengthen my heart and let truth appear on my tongue. We implore Allah Almighty to help us serve His cause and render our work for His Sake. I praise Allah, except whom there is none to be worshiped, who is the Ruler of the world. He is innocent and pure free from all blemishes, defects, flaws, or shortcomings. He gives refuge and sustains all.
Peace and blessings of Allah be upon
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Khatim al-Nubiyyin our beloved Prophet and Messenger.
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We again call you and your men and your army towards Allah who is worthy of all respect and esteem.
I have thus discharged again my duty of conveying His message and advice. You should accept it, May peace be on the followers of the guidance.
To all whom these presents shall come, May peace be on the followers of the guidance.
We continue to invite you to accept the obedience, sympathy, and love of Allah Who is One and Who is without an associate. You should follow his prophet’s and messengers (Peace (Salaam) on (all) the Prophets and Messengers) and should believe in the message of Allah which they have brought.
We invite you to translate and to share and send these transmissions to others insha Allah.
Peace for Body and Heart
When our Islamic structure and foundation is correct then we can achieve to have a Home of Peace for body and heart.
Many of you may have heard of the story of the 3 pigs and the wolf.
The one pig built his home from straw and the wolf came and blew it down. The 2nd pigs built his home of sticks and the wolf blew it down. The 3rd pig built its home of bricks and the wolf could not blow it down.
We should build on our Islamic structure and foundations according to the Quran and Sunnah.
All actions and acts of learning come from within the heart not the mind.
Think of it. We often hear people say I love him or her that is why I did this or that or they got married. If you ask them how do you know you love so and so or your child? They would say I feel it in my heart.
So actions are kindness or caring come from the heart or that feeling one gets from within their heart. Now if someone was very bad and evil we would say they are heartless in the same perspective. Or is cruel hearted.
So our Islamic foundations and structures are built from with in the walls of the heart. That piece of flesh inside our chest.
Let us ponder on this more and go to the Quran and the Sunnah to do so insha Allah.
Heaven is the Home of Peace. No evil will exist in it:
As Allah Almighty said in the Noble Quran, Heaven will be the Home of Peace. Not even an atom of evil of any kind will exist in it:
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"For them will be a Home Of Peace in the presence Of their Lord: He will be Their Friend, because They practiced (righteousness). ( 6:127)"
In the second verse (127), it was said: ?????? ????? ?????????? ????? ?????????
(For them there is the Abode of Peace with their Lord).
It means that the people who have been mentioned above, people who see and hear the Qur'anic words of advice with an open mind and who, as an inevitable result, accept the advice and guidance, then, it is for them that there is that reward of Durus-Salam, present and preserved, waiting. Here, the word:
(Dar) means home or abode and:
(salam) means peace and security from all calamities, catastrophes and hardships.
Therefore, Durus-Salam can be the description of a home where none of these, or sorrow or pain of any kind, can find entry. And that, as obvious, could only be Paradise.
And Sayyidna 'Abdullah ibn 'Abbas (ra) said: Salam is the name of Allah Jalla Sha'nuhu. And the Dgr ofAs-Salgm means the 'Dar (home, house or abode) of Allah. It is evident that the abode of Allah is a place of peace. Therefore, the meaning essentially remains the same, that is, a home where total and all-inclusive peace reigns. By calling Jannah (Paradise) Durus-Salam, the indication given is that Jannah alone is the place where one sheds off all pain, anxiety and distaste, and enjoys total bliss, something never acquired by the highest of the high in this mortal world, nor even by the greatest of the great prophets or messengers - because this state of life in the mortal world is not the proper locale of perfect and eternal peace and pleasure.
It has been stated in this verse that, for those who have the good fortune of accepting the advice, there is 'Durus-Salam' with their Lord. Now, the expression - 'with their Lord' - could also mean that this 'Dirus-Salam' cannot be cashed instantly here in the mortal world, rather, they will get it when they go to their Lord on the Day of Qiyamah. And it could also mean that the promise of 'Durus-Salam' cannot be false. The most gracious Rabb is its guarantor. It lays safe with
Him. Then, right here, there is yet another indication towards the fact that no one can ever imagine the blessings of this 'Durus-Salam' within the limitations of this frame of existence. Only the Rabb, with whom lays this treasure, knows it.
Moreover, in the light of the second meaning given above, the actual getting of this 'Durus-Salam' does not seem to hinge upon the coming of Qiyamah (The Last Day) and 'ahirah (Hereafter). In fact, it is also possible that the most gracious Rabb would make anyone He wills its fortunate recipient within the life of this world - whether by making them totally immune to and protected against all calamities and hardships, as has been the case is some examples of past prophets (pbut) and men of Allah, or, by making the blessings of the 'Akhirah appear before their eyes with a touch of the real, their very eyes were attuned to the real thing in a manner that it helped them perceive the pains of the transitory world as something insignificant and not worthy of much notice. For such people, even stockpiles of suffering are reduced to a blade of grass.
That the forthcoming rewards to be received as against the hardships of the mortal world would make them welcome these hardships as something delectable is not a proposition too far out. Think of the eternal blessings of the 'akhirah. They are certainly great as they can be. Then, think of the fleeting comforts of this mortal world. Their very thought thrills. Man slaves for them, yet takes his slavery with a smile and a sigh of relief. Man sacrifices the bliss of his freedom and exchanges it with worldly comforts through recommendations and bribes, goes for the hard labor of job or work which cuts through his sleep and rest, even does it with zest and enthusiasm, and then, is happy and grateful about it - because he sees before his eyes the passage of thirty one days of the month which will bring to him the taste and pleasure of the salary he has earned. That pleasure makes every bitterness of this slavery in work tasteful and pleasing. According to one of the possible explanations (Tafsir) of the Qur'anic verse:
Those who fear Allah Ta'ala shall have two Paradises, the one in
the 'Ahhirah and the other in the mortal world.
To begin with, Paradise in the world means that one finds the help of Allah with him in everything he does. What he does seems to be becoming easy for him -
and, even if he has to face a passing phase of difficulty, extra-effort, or even failure, that appears welcome to him in anticipation of the lasting blessings of the 'akhirah, something which turns even this painful experience into a state of comfort.
To sum up, it can be said that the reference in this verse, of 'Durus-Salam' for good people being with their Rabb, is a promise which is certain and determined for the Akhirah,
and it is also possible that they may be given a taste of the 'Durus-Salam' in this world as well.
At the conclusion of the verse (127), it was said:
(and He is their Guardian by virtue of what they used to do).
It means that, because of their good deeds, Allah Ta'ala becomes their guardian,
care-taker and helper. Everything hard they face becomes easy on them.
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"But Allah doth call To the Home of Peace: He doth guide whom He pleased to a Way that is straight. (10:25)"
After that, it was said in the cited verse: ????????? ??? ??????? ?????? ??????? ????????????
(and He brings whom He wills to a straight path - 10:25).
The sense is that the invitation to the Abode of Peace (Daru 's-Salam) is universal, open to all human beings and, in terms of this sense, guidance too is open to all. But, there is a kind of guidance that is special. Here, a seeker is made to stand on the straight path and given the ability to move ahead on course. This is Taufiq at its best. Only fortunate people are blessed with it.
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"And We shall remove from their hearts any lurking sense of injury;- beneath them will be rivers flowing;- and they shall say: 'Praise be to God, who hath guided us to this (felicity): never could we have found guidance, had it not been for the guidance of God: indeed it was the truth, that the apostles of our Lord brought unto us.' And they shall hear the cry: 'Behold! the garden before you! Ye have been made its inheritors, for your deeds (of righteousness).' (7:43)"
7:43, the believers and God-fearing who fulfilled the pledge.
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"And they will say: 'Praise be to Allah, Who has removed from us (All) sorrow: for our Lord Is indeed Oft-Forgiving Ready to appreciate (service). (The Noble Quran, 35:34)"
The next verse (35:34) ????????? ????????? ??????? ??????? ???????? ?????? ????????? ? ????? ???????? ????????? ???????
(And they will say, "Praise be to Allah who has removed all sorrow from us.")
Tells us about what the people of Paradise will say when they enter Jannah. What does 'sorrow' mean at this place? Leading commentators have given various explanations about it. However, the truth of the matter is that all sorrows stand included therein. In this world, one may become a king or a prophet or a saint, yet no one can escape it:
In this world, no one is free of sorrow And if one is, one is not a human being.
In this world of our experience, no one good or bad can get away from one or the other concern, anxiety or sorrow. Therefore, people of wisdom call this world a home of sorrows. The sorrow the removal of which this verse mentions includes all these mortal states of concern. The second concern is that of the Day of Judgment and Resurrection. The third concern is that of Reckoning of Deeds, and the fourth, that of the punishment of Jahannam. From the people of Jannah, Allah Ta'ala will remove all these concerns. anxieties and sorrows.
According to a narration of Sayyidna 'Abdullah Ibn 'Umar (ra) , the Holy Prophet (pbuh) said, 'For the people who uphold the Kalimah of la ilaha il-lal-lah (there is no God but Allah), there is no fear and loneliness at the time of death, nor in the grave, nor when they rise again on the Day of Resurrection - as if I am virtually seeing them rise from their respective graves saying
(Praise be to Allah who has removed all sorrow from us.").'
(Reported by at-Tabarani, Mazhari)
At this point, let us refer back to the Hadith of Sayyidna Abu-D- Darda' (ra) that has appeared a little earlier. There it has been stated that it will be said by the unjust, those who have wronged their own selves. This is because they would initially face great anxiety on the plains of Resurrection but, finally, when they are asked to enter Paradise, it will removed. n d This statement does not contradict the Hadith of Sayyidna Ibn 'Umar (ra) appearing immediately above.
Again, the reason is that the person who has wronged himself would have an additional sorrow on his hands, more serious than that of others, on the plains of the Resurrection as well - something that will stand removed at the time of
one's entry into the Paradise. In short, this is a statement that will be made by all people of Jannah, no matter to which kind they belong, to the ones who have been ahead of all in good deeds, or to those who have followed the middle course, or to those who have been unjust to their own selves. But, the thought of everyone's roster of sorrows being separate from each other is not too far out.
Imam Abu Bakr al-Jassas (ra) said: It is the typical state of a believer that he never remains free of concerns while in this world. The Holy Prophet (pbuh) has said that the world is a prison for the believer. This is the reason why it appears in the accounts of the lives of the Holy Prophet (pbuh) and his great Sahabah (ra) that these blessed souls used to look sad fairly often.
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"Hast thou not turned Thy vision to those Who claim sanctity For themselves? Nay -- but Allah Doth sanctify Whom He pleaseth, But never will they Fail to receive justice In the least little thing. (4:49)"
Indulgence in self-praise
Let us now turn to the word of Allah in:
( have you not seen those who claim sanctity for themselves?)
Since the Jews claimed sanctity for themselves, Allah Almighty censures them in this verse as a strange lot attributing sanctity to themselves and then having the audacity to tell others that this is so. Amazing indeed!
From here we learn that it is not permissible for anyone to claim and broadcast his or her sanctity, or that of others. This is forbidden on three counts:
1. The cause of self-praise is mostly pride and arrogance. So, in reality, what is forbidden is pride and arrogance.
2. As to the end of man, only Allah knows if it will come in a state of Taqwa and Tahirah, that is, in a state when one is still God-fearing spiritually and free from major and minor impurities physically. Therefore, claiming sanctity for oneself is contrary to being God- fearing. As such, Sayyidah Zaynab daughter of Abi Salamah (ra) narrates that the Holy Prophet (pbuh) asked her: 'What is your
name?' Since, at that time, her name was Barrah (which means pure from sins), so, that was what she told him. He, then, said
(Do not claim sanctity for yourselves (that is, do not claim purity and freedom from sins)
Because it is Allah alone who knows best as to who among you is of the righteous.
He, then, named her Zaynab (instead of Barrah). (Mazhari)
3. The third reason for this prohibition is that such a claim gives people the false idea that the person making that claim is nearer to Allah because he is free of all faults, although this is a lie, for no mortal man is free of one or the other shortcoming. (Bayan al-Qur'zn)
Ruling: If impediments mentioned above do not exist, one can speak about one's trait of character as an expression of gratitude for Allah's blessing. (Bayan al-Qur'an)
"Hast thou not turned Thy vision to those Who claim sanctity For themselves? Nay -- but Allah Doth sanctify Whom He pleaseth, But never will they Fail to receive justice In the least little thing. (The Noble Quran, 4:49)"
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"O ye who believe! Follow not Satan's footsteps: If any will follow the footsteps Of Satan, he will (but) command What is shameful and wrong: And were it not for the grace And mercy of Allah on you, Not one of you would ever Have been pure: but Allah Doth purify whom He pleases: And Allah is One Who Hears and knows (all things). (The Noble Quran, 24:21)"
According to the Noble Verses above, Heaven is the Home of Peace where the winners of Paradise will live in peace and harmony with each others and with Allah Almighty. He will remove all evil from their hearts and purify them.
Surah An-Nahl - 16 :68-69
And your Lord revealed to the honey bee: 'Make homes in the mountains, in the trees and in the structures they raise. [68] Then, eat from all the fruits and go along the pathways of your Lord made easy for you!' From their bellies comes out a drink of various colors in which there is cure for people. Surely, in that there is a sign for a people who ponder. [69]
As for the word:
(an-nahl),
It is well-established that the honey bee is a distinct entity among non-human life forms particularly in terms of its intelligence and management. Therefore, the way it has been addressed by Allah Ta'ala shows a distinct elegance of its own.
For the rest of the creation, particularly for life forms in the animal and insect kingdom, it was said:
(He gave everything its form, then provided it with guidance) (Taha, 20:50),
Something stated as a universal law for all of them. But, for this tiny creature, it was specially said:
(And your Lord revealed)
Which has been designed to indicate that it has a prominent status among other life forms by virtue of its intelligence, sense and functional insight.
The intelligence of the honey bees can be gauged fairly well by their system of governance. The system of this tiny flier's life operates on the principles of human politics and government. All management rests with one big bee which is the ruling head of all bees. It is her managerial skill and efficient distribution of work which helps run the whole system soundly and safely.
Certainly so unique is her system and so established are its rules and regulations that human mind has but to marvel at the phenomena of the bee. This 'queen' itself lays six to twelve thousand eggs in a period of three weeks. By its size, physique and demeanor, it is distinguishable from other bees. This 'queen', following the principle of division of labors, appoints its subjects to handle different matters.
Some of them serve on guard duty and do not allow some unknown outsider to enter into the hive. Some stand to protect eggs. Some nurture and train baby bees. Some serve as architects and engineers. The compartments of most roofs made by them range between twenty to thirty thousand.
Some bees collect and deliver wax to architects which build homes. They procure this wax material from a whitish powder settled upon vegetation. This material is commonly visible on sugarcane. Some of them sit on different kinds of fruits and flowers and suck their juices which turns into honey while in their bellies. This honey is their food and the food of their children. And the same is, for all of us too, the essence of taste and nutrition, and the prescription of medicine and remedy.
These different parties discharge their assigned duties very enthusiastically and obey the command of their 'queen' most obediently. If one of them happens to perch on filth, the guards of the hive stop the unwary worker on the outside gate and the 'queen' kills it. One can only wonder about this system and the performance of its managers and workers. (Al-Jawahir)
The first instruction given through:
appears in the next sentence:
(Make homes in the mountains)
Which mentions the making of homes. At this point, it is worth noting that every animal makes some sort of a sheltered arrangement to live anyway, then, why is it that bees have been particularly commanded to build 'homes' and that too with such considered attention? Furthermore, the word used here is that of:
(buyut)
Which is generally used for the places where human beings live, their homes. By doing this two hints have been given. The first hint is towards the fact:
Since bees have to prepare honey, therefore, they should first make a safe home. The second hint is toward another fact: The homes they make will not be like the homes of common animals, instead, their design and construction will be extraordinary. As such, their homes are highly distinct, far different from those of other animals, virtually mind-boggling. Their homes are hexagonal in shape. Measuring them with a pair of compasses and rulers will hardly spell out a difference. Other than the hexagonal shape, they never choose any shape such as that of a square, pentagon or any others as some of their corners turn out to be functionally useless.
Allah Talla did not simply order the bees to make homes, He also told them as to where they should be located, that is, it should be at some altitude because such places help provide fresh, clean and almost-filtered air flow for the production of honey. Thus, honey stays protected from polluted air as well as from incidences of breakage or damage to the hives.
So, it was said:
(Make homes in the mountains, in the trees and in the structures they raise)
So that honey could be prepared in a hygienically safe way. This was the first instruction.
The second instruction appears in:
(Then, eat from all the fruits)
Where the bee is being commanded to suck juices from fruits and flowers as it desires and likes. No doubt, what is said here is:
(from all the fruits).
But, obviously, the word:
(kull)
Used here does not mean the fruits and flowers of the whole world. Instead of that, it means those within easy reach, and which serve the desired purpose.
This word:
(kull)
Has also appeared in relation to the event concerning the queen of Saba' where it was said:
(she has got everything - An-Naml, 27:23).
It is obvious that 'all' or 'every' in this sense do not denote totality without exception to the limit that the queen of Saba' be required to have a personal aero-plane, Rolls Royce and palace train! What is meant here is what she needed to have as complement to her function as the ruler of the time.
So, here too, the expression:
(from all the fruits)
Means nothing but this. As for the bee sucking juices from fruits and flowers, it can be said that the molecular composition of juices she sucks is extremely refined and precious, the extraction of which in identical measure through mechanical means even in our advanced scientific age cannot be accomplished as efficiently.
Then comes the third instruction:
(and go along the pathways of your Lord made easy for you).
When the bee goes to suck juices from fruits and flowers to places far away from home, then, obviously enough, its return to home base should have been difficult.
But, Allah Ta'ala has made flight routes easy for it. Thus, it goes miles away and returns home without straying or getting lost. Allah Ta'ala has made for it flying routes in the air because in going by the circuitous pathways on land, there is the likelihood of going astray. So, it can be said that Allah Ta'ala has subjugated the air space for this humble bee so that it can go home without any let or hindrance.
I am with the belief of My servant in Me.
In the last sentence of verse 69
(Surely, in that there is a sign for a people who ponder),
Allah Ta'ala has, after having given examples of His perfect power mentioned above, invited human beings once again to look into them and think about them. Allah Ta'ala, by causing rains to come down, gives new life to dead lands. Winding through the impurities of faeces and blood, He makes pipelines of pure and pleasant milk flow for you. On date-palms and grape-vines, He grows sweet fruits from which you make all sorts of syrups and preserves. Through a tiny little living creature with a poisonous bite, He provides for you what is an excellent combination of food, drink, taste, flavors, and cure.
Would you still keep calling gods and goddesses of your making? Would your worship and fidelity still remain detached from your real Creator and Master and attached to lifeless idols of stone and wood? Would your reason still keep looking for escape from truth by suggesting that this whole phenomenon is some charismatic working of blind, deaf and inert matter?
Face truth, think, realize. These countless master-pieces of Divine creativity, marvels of wisdom and design, and the finest of decisions based on absolute intelligence are the loudest of heralds announcing that our Creator is One, unique and wise, sole object of worship, obedience and fidelity. He alone is the remover par excellence of all difficulties and He alone deserves gratitude and glorification as due.
Special Notes
1. The verse tells us that, beside human beings, there is consciousness and intelligence in other living creatures too:
( There is nothing which does not recite His praises - Al-Isra', (17:44).
However, the degrees of intelligence are different. The intelligence of human beings is more perfect than those of any other living creatures. This is the reason why they have been obligated with the precepts and injunctions of the Shari'ah. Again, this is the reason why a man or woman who does not remain rational due to insanity, does not remain so obligated very much like other creatures.
2. Another distinction of the honey bee is that the Hadith mentions its superiority. The Holy Prophet said:
All bees will go to Hell (like other hurting creatures). They will be made a punishment for the people of Hell, except the honey bee (which will not go to Hell) - (Nawadir al-Usul with reference to Al-Qurtubi)
According to another Hadith, he has prohibited its killing - Abu Dawud.
3. Traditional physicians doubt that honey is the excretion or saliva of the bee. Aristotle had placed bees in a hive made of glass and had closed it. He wished to find out their working system. But, these bees first mounted a curtain made with wax and mud on the inner side of the glass cage and did not start their work until such time that they became certain of having become totally veiled from sight.
Giving an example of the lowness of worldly life, Sayyidna 'Ali (ra) said:
The finest dress of the progeny of Adam is saliva from a tiny insect and the finest of his drinks is the excrement of a bee.
4. From the statement:
(in which, there is cure for people)
We also find out that treating diseases with medicine is permissible because Allah Ta'ala has mentioned it as a reward and blessing.
The Divine statement:
(when you knew nothing - 16:78)
Indicates that knowledge is not an ingrained personal excellence of man. When born, man has no knowledge or skill. Then, in proportion to growing human needs, man is made to absorb some knowledge, bit by bit, directly from Allah Ta'ala in which no role is played by the parents or teachers.
First of all, man was taught to cry. This one qualification alone provides all he needs at that time. Hungry or thirsty, he cries. Feels hot or cold, he cries. If some other discomfort bothers him, he would still cry. Nature has poured a special kind of love in the hearts of the father and the mother for the needs of the infant, because of which, when they hear the sounds made by the child, they become all too eager to find out what is bothering the baby, and all too willing to remove the problem.
If the child was not inducted into this act of crying as part of his or her early education from a side no less than that of Allah Himself, who else could have trained the child to employ this skill and start crying like that as and when there be some need. Alongwith it, Allah Ta'ala also taught the child, inspiration-wise, that he or she should use gums and lips to suck milk, the child's energy on food, from the breast of the mother. If this education and training was not natural and direct, no teacher anywhere could dare make this new-born learn to pout and move the mouth right and suck nipples on the breast.
Thus, with the increase in the needs of the child, nature took care of teaching its charge directly without the intermediary link of the father and mother, in a manner almost spontaneous and self-regulating.
After the passage of some time, the child starts learning a little by hearing parents and others around say what they do, or pick up a few tips by seeing a few things around. This, then, creates in the child the ability to understand sounds heard and things seen.
Therefore, after:
(when you knew nothing)
In the verse under comment, it was said:
(and He made for you ears, eyes and hearts).
It means: Though, human beings knew nothing about anything at the early stage of their birth, but nature had installed in their very frame of existence novel instruments to fulfill their need to learn. Out of these instruments, the first to be mentioned was 'sam'', that is, the faculty of hearing which proceeds perhaps for the reason that the very first knowledge, and the most of it, comes through nothing but ears. In the beginning, eyes are closed, but ears hear.
Furthermore, if we were to think about it, we shall not fail to realize that the amount of information one acquires in a whole life time is mostly what has been heard with ears. Information collected visually is much less than that.
After these two, comes information which one deduces by deliberating into things heard and seen. According to the statements of the Qur'an, this is a function of the human heart. Therefore, stated at number three is
(af'idah)
which is the plural of
fu'ad
Which means the heart. Scientists identify the human brain as the centre of understanding and reason. But, the statement of the Qur'an tells us that though the brain plays a role in this process of reasoning, yet the real centre of knowledge and reason is the heart.
On this occasion, Allah Ta'ala has mentioned the faculties of hearing, seeing and understanding. Speech was not mentioned because speech plays no role in the acquisition of knowledge. It is, rather, a source of the expression of knowledge.
In addition to that, according to Imam Al-Qurtubi, the word:
'sam'' (hearing) is inclusive of
nutq (speech)
As a corollary, as experience bears out that a person who hears speaks as well.
A person deprived of the power of speech remains deaf in the ears as well. Perhaps, the reason why a dumb person cannot speak lies in the person's very inability to hear any sounds which could make learning to speak through hearing possible.
Wallahu a'lam: 'And Allah knows best'
Is a standard appendage to conclusions where definite knowledge about a subject in flux is not available or accessible or reliable. For a believer, this serves as a safety device against the possibility of having made any false statements, which may be a sin.
In the statement:
(And Allah has made for you of your houses a place of comfort (16: 80),
The word: (buyut) is the plural of bayt ( ) which means a house where night could be spent. Imam Al-Qurtubi says in his Tafsir:
'Whatever is above your head and provides shade for you is roof or sky, and whatever holds you atop is earth, and whatever screens you out from all four sides are walls, and when (all these components are) put together properly, that is a house.
The Real Purpose of Making a House is to Have Peace for Body and Heart
Here, by calling the human house a place of comfort and peace Allah Ta'ala has made the logic and wisdom of making houses fully evident, that is, its real purpose is to have comfort of the body and peace of the heart.
Customarily, the avenues of human work lie outside houses. Human work owes its existence to human movement and struggle. The real purpose of one's house is to go there, when tired after moving around and doing things, and rest and enjoy peace - even though, there are times when one keeps moving around and doing things in one's own house, but such instances are usually on the lower side.
This helps us realize that peace is really the peace of mind and heart, something one finds in one's home only. This also tells us that the highest qualification of human home is that it provides peace.
The world of today is at the height of its building craze. Limitless expenditure is incurred on their superficial finishing. But, there are very few homes among them which would provide peace of mind and heart.
In fact, the artificially imposed additions in them become the very agents which destroy comfort and peace, and even in the absence of such material extravagance, the kind of people one confronts in the house is a misfortune which sucks that peace away.
When such elegant houses are compared with a modest hut, the dweller of the hut who is blessed with comfort and peace for his body and heart is certainly living in a better place.
The Qur'an manifests the 'elan vital, the essence and the root of everything. Hence, peace was declared to be the real purpose of human home, and the greatest need indeed.
Similarly, the real purpose of marital life was also determined to be peace as in:
(so that you may enjoy peace with her - 30:21).
A married life which fails to achieve this purpose remains deprived of the real benefit destined for it.
Life in our day is infested with so many customs and formalities reaching the limits of absurdity in showing what you have through all sorts of artificial veneers. To compound the problem further, the outpourings of Western cultural and social norms and products have provided everything one needs to embellish personal surroundings with artificial decor - but, it has certainly made human beings become all deprived of what would be real comfort for their bodies and peace for their hearts.
The statement:
(from the hides of the cattle - 16:80)
and the statement:
(out of their wool and their fur and their hair - 16:80)
Prove that it is Halal to use everything out of the hide, wool and hair of animals.
Here, even the restriction that the animal be properly slaughtered or be a dead animal does not exist, nor is there any restriction as to their meat being Halal or Haram. It is perfectly Halal to use the hides of the animals of this kind by tanning them, and as for hair and wool, the death of the animal leaves just no effect on them. That remains Halal and permissible without any specific technical treatment. This is the Madhab (creed) of the great Imam, Abu Hanafah. However, the hide of swine and all parts thereof are unclean and unfit for use under all conditions.
Finally, a note about the statement:
(shirts which protect you from heat - 16:81)
Here, protection from heat has been identified as the purpose of a shirt - though, a shirt protects one from heat and cold both.
This has been answered by Imam Al-Qurtubi and other commentators by saying that the Holy Qurain has been revealed in the Arabic language, its first addressees are Arabs, therefore, it speaks by taking Arab habits and needs into account. Arabia is a hot country where the very thought of snow and winter chill is far-fetched, therefore, the statement was left with the mention of protection from heat as being sufficient.
Yet another explanation for this has been given by Maulana Ashraf Ali Thanavi in Bayan al-Qur'an by saying that in the beginning of this Surah, the Qur'an had already said:
(and for you, there is provision against cold in them - 16:5).
Thus, it was in view of this earlier mention of beating cold and having warmth that only protection from heat has been mentioned here
In verse 16:89, by saying:
The Qur'an has been credited as the exposition of everything
It means everything about the religion because the objective of Divine revelation and Prophetic mission concerns with these very things. Therefore, the very effort to pull out answers to problems pertaining to economic sciences from the Qur'an is an exercise in error.
However, the appearance of some implied hint somewhere there shall not be deemed contrary to this. Now remains the question that the Qur'an does not carry answers to all problems of the religion itself, how then, would it be correct to say that it is 'an exposition of everything'?
The answer is that the Qur'an, does carry the basic principles concerning all problems, and it is in their light that the Ahadith of the Rasul of Allah clarify these problems.
Then, there are some details which are delegated to the principles of Ijma' (consensus) and Al-Qiyas (analogical deduction following the norms set by the Shari'ah of Islam). This tells us that the religious rulings deduced from the Ahadith of the Holy Prophet , and from Ijma' and Qiyas are also, in a way, as stated by the Qur'an itself.
Allah commands to do justice and be good, and to give relatives (their due), and forbids from shameless acts, evil deeds and transgression. He exhorts you so that you may be receptive to advice. [16:90]
Commentary
This is the most comprehensive verse of the Holy Qur'an where the essence of the entire range of Islamic teachings has been condensed into a few words. Therefore, from the blessed period of the most righteous elders upto this day, the practice has continued that this verse is recited at the end of the special Khutbah (address) of Jumu'ah and the two 'Eids ('Eid al-Fitr and 'Eid al-Adha). Sayyidna 'Abdullah ibn Mas'ud says that the most comprehensive verse of the Holy Qur'an appears in Surah An-Nahl and it is:
(16:90 cited above) [Ibn Kathir]
Then, there is the case of another Sahabi, Sayyidna Aktham ibn al-Saifi. He actually embraced Islam on the basis of this very verse. Imam Ibn Kathir, quoting Ma'rifatus-Sahabah, a book by Abu Ya'la, who was known as a Hafiz of Hadith (virtually a living data bank of Hadith in contemporary terms), has reported with sound authority that Aktham ibn al-Saifi was the chief of his people. When he learnt about the Holy Prophet (pbuh) , his claim to prophethood and his propagation of Islam, he decided to visit the Holy Prophet (pbuh) personally. But, his people suggested to him that he was their chief, the highest ranking person among them, therefore, his going there personally was not appropriate. Then, Aktham proposed the alternative that they should select two persons from the tribe who should go there, survey the situation and report back to him. These two people presented themselves before the Holy Prophet and submitted that they had come from Aktham ibn al-Saifi to find out two things. Aktham has two questions for you:
'Who are you and what are you?'
He said: 'The answer to the first question is that I am Muhammad ibn 'Abd Allah, and the answer to the second question is that I am a servant of Allah and His Rasul (messenger)'. After that, he recited this verse of Surah An-Nahl which begins with:
(16:90). The two emissaries requested him to recite those sentences to them once again. He kept reciting the verse before them until the verse was committed to their memory.
The emissaries returned to Aktham and reported that by asking the first question their intention was to find out his lineage. But, he did not give much attention to this. He simply considered it sufficient to give the name of his father. Yet, when they checked on his lineage with others, they found out that he was very high in lineage and nobility. Then, they told Aktham that the Holy Prophet (pbuh) also recited some words before them which they would narrate to him.
When the emissaries recited the verse under reference to Aktham ibn al-Saifi, (ra) he promptly said: 'This tells us that he bids morals which are high and forbids morals which are low. Let all of you embrace his religion as soon as possible so that you stay ahead of other people, and not lag behind as camp followers.' [Ibn Kathir]
Similarly, Sayyidna 'Uthman ibn Maz'un (ra) says: 'At the initial stage, I had embraced Islam because people around said so. But, Islam had not taken roots in my heart. Then, there came a day when I was present in the blessed company of the Holy Prophet (pbuh) . All of a sudden, signs associated with the descent of revelation on him became apparent, and after some strange things had transpired, he said: "The emissary of Allah Ta'ala came to me and this verse was revealed upon me". Sayyidna 'Uthman ibn Maz'un (ra) says that once he saw this event and heard this verse, his faith became all firm and fortified in his heart and the love for Rasulullah came to be settled there for good'. [After reporting this event, Ibn Kathir has said that it is supported by strong and authentic chain of transmitting authorities]
Likewise, when the Holy Prophet (pbuh) recited this verse before Walid ibn Mughirah, he went to report his impression before his people, the Quraish of Makkah, in the following words:
By God, in it, there is a special sweetness and, above it there is a unique hallow of light, and leaves are going to sprout out from its roots and fruits are going to show up on its branches - and this can never be the speech of any human being.
The time has come to choose will you not fear Allah and obey Him? Insha Allah you will pick the correct side.
I have thus discharged again my duty of conveying His message and advice.
If you like what you hear may you accept it and if not you can disregard it.
Allah Knows Best
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May He, for whom you have loved me, love you.
Barakal-lahu feekum
Unto Allah I commend thy faith, Thy trust and the consequence of thy work,
JZK
Allah Hafiz
Allah’s Property Mujaddid
Mahmoud Muhammad Ibrihim
(Of Sinai Peninsula )
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