|أحمد محمد لبن Ahmad.M.Lbn|
مؤسس ومدير المنتدى
عدد المساهمات : 41777
العمر : 70
|موضوع: The Prophet (peace and blessings of Allah be upon him) said: الخميس 20 يوليو 2017, 6:04 am|| |
The Prophet (peace and blessings of Allah be upon him) said:
“May the slave of dinars, dirhams, qateefah and khameesah perish as he is pleased if these things are given to him and if not, he is displeased.” This is, in reality, a true form of slavery or servitude—a slavery to something other than Allah.
Ibn Taimiyyah wrote,
If he attains it [that is, what he desires], he is pleased and if he is unable to attain it, he becomes discontented. Such a person is the ‘abd [slave] of what he desires of these matters and he is a slave of it, since slavery and servitude are in reality the enslavement and servitude of the heart. Thus, for whatever enslaves the heart and puts it under its servitude, the heart is then a slave of that object. This is why it is said, “The slave [human] is free as long as he is content [with what Allah has given him] and the free one is a slave as long as he desires.”
Islam frees humans from all of such false forms of worship. It does this by freeing their hearts from such overriding wants and desires. It frees the heart from such worship by attaching the heart to Allah alone and building a strong relationship between the individual and Allah (as discussed later). The individual then simply wants to please Allah. Whatever is pleasing to Allah, he is happy with and whatever is displeasing to Allah, he is unhappy with.
This aspect of Islam may be very clear to a new Muslim. He may easily recognize within himself all of those false gods that he used to pursue and “worship” in his pre-Islamic days. His whole life may have revolved around those objects of worship. He would do virtually anything in pursuit of that goal regardless of whether such means were ethically sound. Those goals were what made him a person.
He evaluated his entire life in terms of those goals. If he achieved those goals, that would be his source of happiness. He was truly enslaved by those goals. Now he can understand how those goals were actually taking him away from the worship of Allah alone.
(C) Making Life on Earth Flourishing and Sound
Islam is a beautiful religion that fulfills the needs of both body and soul. A human is made up of both a spiritual as well as a material side. Both sides of a human have to be recognized as “true,” with neither of them being ignored or denied. Furthermore, the individual needs guidance for both of these aspects of his personality. If not, one aspect will dominate the other or be in conflict with the other and the individual will never achieve true happiness. For example, there are those who stress the spiritual needs and look down upon the material aspects of this world.
At the same time, though, they are forced to partake in the material aspects of this world that are part of the human’s nature. Such individuals are conflicted when they cannot free themselves completely from the material needs that they so look down upon. On the other hand, there are economic systems, like capitalism and socialism, that seek to meet the material needs—in fact, capitalists claim to bring about “the best of all possible worlds. In reality, though, they can leave a great void in the psyche of an individual as his material needs are met and yet he feels empty inside.
Allah is the One who made humans the successors of this earth:
“And (remember) when your Lord said to the angels: ‘Verily, I am going to place (mankind) generations after generations on earth’” (2:30). Thus, the view of Islam is that humans have been put here on this earth intentionally by God and they are to use the material means to build a positive life in this temporary world, which will eventually lead them to a positive eternal life in the Hereafter. Thus, Allah says, “But seek, with that (wealth) which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of legal enjoyment in this world, and do good as Allah has been good to you, and do not seek corruption in the land. Verily, Allah does not love the corrupters” (28:77).
In fact, even after finishing the Friday Prayer, one of the most significant acts of worship in Islam, Allah encourages them to go out and seek the bounties of this world: “Then when the (Friday) Prayer is finished, you may disperse through the land, and seek the Bounty of Allah (by working, etc.), and remember Allah much, that you may be successful” (62:10).
In reality, humans are caretakers of this great creation and they are supposed to behave in the proper manner with respect to it. They are not the ultimate owners of it who are free to use it in any way they wish. In fact, they are not supposed to exploit it for their own personal greed or vengeance. They are not supposed to waste the resources of this earth in extravagance and non-beneficial purposes. Instead, they should behave in the manner described by Allah: “Those who, if We give them power in the land, establish the prayer, give the Zakat, enjoin what is right and forbid what is evil” (22:41).
This teaching of Islam is further highlighted by the numerous verses in which Allah forbids the spreading of evil and corruption (fasaad) on Earth (as in 28:77 quoted above). Allah also says, “And do not do corruption on the earth, after it has been set in order, and invoke Him with fear and hope; Surely, Allah's Mercy is (ever) near unto the good-doers” (7:56).
Again, “So remember the graces (bestowed upon you) from Allah, and do not go about making mischief on the earth” (7:74). On the other hand, Allah promises a great reward who live their lives by the principle of not promoting or seeking evil and corruption. Allah says, “That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do corruption by committing crimes. And the good end is for the pious” (28:83). Allah makes it clear that when the people stand in front of Him on the Day of Resurrection, those who spread evil on the earth will not be treated as equal to those who spread goodness on this earth.
“Shall We treat those who believe and do righteous good deeds like those spread corruption on earth? Or shall We treat the pious as criminals?” (38:28).
Unfortunately, what many people do not realize is that the greatest way of spreading corruption and evil on earth is by turning one’s back on the revelation from God and encouraging people to forget about what Allah has commanded, thereby following their own wants and desires. Turning away from God and His guidance truly corrupts the individual soul and also corrupts the family, society and entire creation. With a true belief in God removed from one’s heart, it is a small step to unethical behavior and unjust practices.
In reality, it is one of Allah’s laws that if corruption is allowed to spread, it leads to evils throughout the earth as a wake-up call to humans that they must change their ways. Thus, Allah says, “Evil has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that Allah may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His Pardon)” (30:41). Unfortunately, today very few do wake-up as they put the blame for all evils on everything except the fact that they have turned away from God.
In the end, it is the corruptors and evildoers themselves who will suffer: Allah says, “Those who disbelieved and hinder (men) from the Path of Allah, for them We will add torment over the torment; because they used to spread corruption [by disobeying Allah themselves, as well as ordering others (mankind) to do so]” (16:88). “Those who break Allah's Covenant after ratifying it, and sever what Allah has ordered to be joined, and do mischief on earth, it is they who are the losers” (2:27).
(D) Justice and the Prohibition of Wronging Others
Life on Earth cannot be truly flourishing and sound without justice. Thus, the call to and the implementation of justice is one of the most prominent features of Islam. In numerous places in the Quran, Allah orders the Muslims to fulfill the demands of justice, even if these should go against their own interests or needs.
For example, Allah says, “Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer” (4:58); “O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you).
So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do” (4:135); and “O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah. Verily, Allah is Well-Acquainted with what you do” (5:8).
The Prophet (peace and blessings of Allah be upon him) demonstrated that nobody is above the law and justice in Islam. One time Usaamah, who was very close and dear to the Prophet (peace and blessings of Allah be upon him), was convinced to try to intervene with the Prophet concerning a prescribed punishment and the Prophet told him, “Do you, Usaamah, intervene with respect to one of Allah’s prescribed punishments? By Allah, if Fatimah the daughter of [the Prophet] Muhammad were to steal, I would have her hand amputated.”
Thus, justice is to be applied to everyone, rich and poor, young and old, ally and enemy, Muslim and non-Muslim and so forth. In reality, if this were not the case and some sort of double standard were to be used, it would not be true justice. A Muslim is required to be just to everyone, friend or foe, and even to his own soul. He is not allowed to wrong his own soul as wronging one’s own soul is not “freedom” but it is one of the worst forms of injustice. Actually, a true Muslim has been ordered to be even more than just; he must also be benevolent and forbearing. Thus, Allah says, “Verily, Allah enjoins justice and beneficence, and giving (help) to kith and kin, and He forbids all lewd acts, evil and oppression. Thus He admonishes you, that you may take heed” (16:90).
The establishment of justice and working for justice is one of the heavy responsibilities upon the Muslim community as a whole. It is by this way that the Muslims are witnesses to the rest of mankind that this is the true religion of Allah. Thus, Allah has said, “Thus We have made you a wasat (just) nation, that you be witnesses over mankind and the Messenger be a witness over you” (2:143). One of the meanings of the word wasat is just and balanced, avoiding the extremes that always accompany exploitation and injustice.
Finally, there is a very important relationship between justice and following the revelation from Allah. Allah alone is the only one with the impartiality and just nature to lay down laws that will not favor one class of people over the other (in particular, the powerful over the weak). He is also the only one with the complete knowledge that allows Him to lay down laws that are truly just.
Someone may have sincere intentions but due to lacking perfect knowledge of the human psyche and human social interactions may invoke laws that are actually unfair and unjust. Thus, once again, if a person is truly interested in pure and adulterated justice, he has no option but to turn to the revelation from Allah and the law from Him.