Alhassanain(p) Network for Heritage and Islamic Thought

سورة يس (Ya-Sin)

Sura 36

Aya 1 to 83

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

[Shakir] In the name of Allah, the Beneficent, the Merciful.

[Pickthal] In the name of Allah, the Beneficent, the Merciful.

[Yusufali] In the name of Allah, Most Gracious, Most Merciful.

يس {1}

[Shakir 36:1] Ya Seen.

[Pickthal 36:1] Ya Sin.

[Yusufali 36:1] Ya Sin.

وَالْقُرْآنِ الْحَكِيمِ {2}

[Shakir 36:2] I swear by the Quran full of wisdom

[Pickthal 36:2] By the wise Qur'an,

[Yusufali 36:2] By the Qur'an, full of Wisdom,-

إِنَّكَ لَمِنَ الْمُرْسَلِينَ {3}

[Shakir 36:3] Most surely you are one of the messengers

[Pickthal 36:3] Lo! thou art of those sent

[Yusufali 36:3] Thou art indeed one of the messengers,

عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ {4}

[Shakir 36:4] On a right way.

[Pickthal 36:4] On a straight path,

[Yusufali 36:4] On a Straight Way.

تَنْزِيلَ الْعَزِيزِ الرَّحِيمِ {5}

[Shakir 36:5] A revelation of the Mighty, the Merciful.

[Pickthal 36:5] A revelation of the Mighty, the Merciful,

[Yusufali 36:5] It is a Revelation sent down by (Him), the Exalted in Might, Most Merciful.

لِتُنْذِرَ قَوْمًا مَا أُنْذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ {6}

[Shakir 36:6] That you may warn a people whose fathers were not warned, so they are heedless.

[Pickthal 36:6] That thou mayst warn a folk whose fathers were not warned, so they are heedless.

[Yusufali 36:6] In order that thou mayest admonish a people, whose fathers had received no admonition, and who therefore remain heedless (of the Signs of Allah).

لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ {7}

[Shakir 36:7] Certainly the word has proved true of most of them, so they do not believe.

[Pickthal 36:7] Already hath the judgment, (for their infidelity) proved true of most of them, for they believe not.

[Yusufali 36:7] The Word is proved true against the greater part of them: for they do not believe.

إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا فَهِيَ إِلَى الْأَذْقَانِ فَهُمْ مُقْمَحُونَ {8}

[Shakir 36:8] Surely We have placed chains on their necks, and these reach up to their chins, so they have their heads raised aloft.

[Pickthal 36:8] Lo! We have put on their necks carcans reaching unto the chins, so that they are made stiff-necked.

[Yusufali 36:8] We have put yokes round their necks right up to their chins, so that their heads are forced up (and they cannot see).

وَجَعَلْنَا مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ {9}

[Shakir 36:9] And We have made before them a barrier and a barrier behind them, then We have covered them over so that they do not see.

[Pickthal 36:9] And We have set a bar before them and a bar behind them, and (thus) have covered them so that they see not.

[Yusufali 36:9] And We have put a bar in front of them and a bar behind them, and further, We have covered them up; so that they cannot see.

وَسَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ {10}

[Shakir 36:10] And it is alike to them whether you warn them or warn them not: they do not believe.

[Pickthal 36:10] Whether thou warn them or thou warn them not, it is alike for them, for they believe not.

[Yusufali 36:10] The same is it to them whether thou admonish them or thou do not admonish them: they will not believe.

إِنَّمَا تُنْذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ {11}

[Shakir 36:11] You can only warn him who follows the reminder and fears the Beneficent Allah in secret; so announce to him forgiveness and an honorable reward.

[Pickthal 36:11] Thou warnest only him who followeth the Reminder and feareth the Beneficent in secret. To him bear tidings of forgiveness and a rich reward.

[Yusufali 36:11] Thou canst but admonish such a one as follows the Message and fears the (Lord) Most Gracious, unseen: give such a one, therefore, good tidings, of Forgiveness and a Reward most generous.

إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْۚ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُبِينٍ {12}

[Shakir 36:12] Surely We give life to the dead, and We write down what they have sent before and their footprints, and We have recorded everything in a clear writing.

[Pickthal 36:12] Lo! We it is Who bring the dead to life. We record that which they send before (them, and their footprints. And all things We have kept in a clear Register.

[Yusufali 36:12] Verily We shall give life to the dead, and We record that which they send before and that which they leave behind, and of all things have We taken account in a clear Book (of evidence).

وَاضْرِبْ لَهُمْ مَثَلًا أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ {13}

[Shakir 36:13] And set out to them an example of the people of the town, when the messengers came to it.

[Pickthal 36:13] Coin for them a similitude: The people of the city when those sent (from Allah) came unto them;

[Yusufali 36:13] Set forth to them, by way of a parable, the (story of) the Companions of the City. Behold!, there came messengers to it.

إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُمْ مُرْسَلُونَ {14}

[Shakir 36:14] When We sent to them two, they rejected both of them, then We strengthened (them) with a third, so they said: Surely we are messengers to you.

[Pickthal 36:14] When We sent unto them twain, and they denied them both, so We reinforced them with a third, and they said: Lo! we have been sent unto you.

[Yusufali 36:14] When We (first) sent to them two messengers, they rejected them: But We strengthened them with a third: they said, "Truly, we have been sent on a mission to you."

قَالُوا مَا أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا وَمَا أَنْزَلَ الرَّحْمَٰنُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا تَكْذِبُونَ {15}

[Shakir 36:15] They said: You are naught but mortals like ourselves, nor has the Beneficent Allah revealed anything; you only lie.

[Pickthal 36:15] They said: Ye are but mortals like unto us. The Beneficent hath naught revealed. Ye do but lie!

[Yusufali 36:15] The (people) said: "Ye are only men like ourselves; and (Allah) Most Gracious sends no sort of revelation: ye do nothing but lie."

قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ {16}

[Shakir 36:16] They said: Our Lord knows that we are most surely messengers to you.

[Pickthal 36:16] They answered: Our Lord knoweth that we are indeed sent unto you,

[Yusufali 36:16] They said: "Our Lord doth know that we have been sent on a mission to you:

وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ الْمُبِينُ {17}

[Shakir 36:17] And nothing devolves on us but a clear deliverance (of the message).

[Pickthal 36:17] And our duty is but plain conveyance (of the message).

[Yusufali 36:17] "And our duty is only to proclaim the clear Message."

قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ لَئِنْ لَمْ تَنْتَهُوا لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُمْ مِنَّا عَذَابٌ أَلِيمٌ {18}

[Shakir 36:18] They said: Surely we augur evil from you; if you do not desist, we will certainly stone you, and there shall certainly afflict vou a painful chastisement from us.

[Pickthal 36:18] (The people of the city) said: We augur ill of you. If ye desist not, we shall surely stone you, and grievous torture will befall you at our hands.

[Yusufali 36:18] The (people) said: "for us, we augur an evil omen from you: if ye desist not, we will certainly stone you. And a grievous punishment indeed will be inflicted on you by us."

قَالُوا طَائِرُكُمْ مَعَكُمْۚ أَئِنْ ذُكِّرْتُمْۚ بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ {19}

[Shakir 36:19] They said: Your evil fortune is with you; what! if you are reminded! Nay, you are an extravagant people.

[Pickthal 36:19] They said: Your evil augury be with you! Is it because ye are reminded (of the truth)? Nay, but ye are froward folk!

[Yusufali 36:19] They said: "Your evil omens are with yourselves: (deem ye this an evil omen). If ye are admonished? Nay, but ye are a people transgressing all bounds!"

وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ {20}

[Shakir 36:20] And from the remote part of the city there came a man running, he said: O my people! follow the messengers;

[Pickthal 36:20] And there came from the uttermost part of the city a man running. He cried: O my people! Follow those who have been sent!

[Yusufali 36:20] Then there came running, from the farthest part of the City, a man, saying, "O my people! Obey the messengers:

اتَّبِعُوا مَنْ لَا يَسْأَلُكُمْ أَجْرًا وَهُمْ مُهْتَدُونَ {21}

[Shakir 36:21] Follow him who does not ask you for reward, and they are the followers of the right course;

[Pickthal 36:21] Follow those who ask of you no fee, and who are rightly guided.

[Yusufali 36:21] "Obey those who ask no reward of you (for themselves), and who have themselves received Guidance.

وَمَا لِيَ لَا أَعْبُدُ الَّذِي فَطَرَنِي وَإِلَيْهِ تُرْجَعُونَ {22}

[Shakir 36:22] And what reason have I that I should not serve Him Who brought me into existence? And to Him you shall be brought back;

[Pickthal 36:22] For what cause should I not serve Him Who hath created me, and unto Whom ye will be brought back?

[Yusufali 36:22] "It would not be reasonable in me if I did not serve Him Who created me, and to Whom ye shall (all) be brought back.

أَأَتَّخِذُ مِنْ دُونِهِ آلِهَةً إِنْ يُرِدْنِ الرَّحْمَٰنُ بِضُرٍّ لَا تُغْنِ عَنِّي شَفَاعَتُهُمْ شَيْئًا وَلَا يُنْقِذُونِ {23}

[Shakir 36:23] What! shall I take besides Him gods whose intercession, If the Beneficent Allah should desire to afflict me with a harm, shall not avail me aught, nor shall they be able to deliver me?

[Pickthal 36:23] Shall I take (other) gods in place of Him when, if the Beneficent should wish me any harm, their intercession will avail me naught, nor can they save?

[Yusufali 36:23] "Shall I take (other) gods besides Him? If (Allah) Most Gracious should intend some adversity for me, of no use whatever will be their intercession for me, nor can they deliver me.

إِنِّي إِذًا لَفِي ضَلَالٍ مُبِينٍ {24}

[Shakir 36:24] In that case I shall most surely be in clear error:

[Pickthal 36:24] Then truly I should be in error manifest.

[Yusufali 36:24] "I would indeed, if I were to do so, be in manifest Error.

إِنِّي آمَنْتُ بِرَبِّكُمْ فَاسْمَعُونِ {25}

[Shakir 36:25] Surely I believe in your Lord, therefore hear me.

[Pickthal 36:25] Lo! I have believed in your Lord, so hear me!

[Yusufali 36:25] "For me, I have faith in the Lord of you (all): listen, then, to me!"

قِيلَ ادْخُلِ الْجَنَّةَ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ {26}

[Shakir 36:26] It was said: Enter the garden. He said: O would that my people had known

[Pickthal 36:26] It was said (unto him): Enter paradise. He said: Would that my people knew

[Yusufali 36:26] It was said: "Enter thou the Garden." He said: "Ah me! Would that my People knew (what I know)!-

بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ {27}

[Shakir 36:27] Of that on account of which my Lord has forgiven me and made me of the honored ones!

[Pickthal 36:27] With what (munificence) my Lord hath pardoned me and made me of the honoured ones!

[Yusufali 36:27] "For that my Lord has granted me Forgiveness and has enrolled me among those held in honour!"

وَمَا أَنْزَلْنَا عَلَىٰ قَوْمِهِ مِنْ بَعْدِهِ مِنْ جُنْدٍ مِنَ السَّمَاءِ وَمَا كُنَّا مُنْزِلِينَ {28}

[Shakir 36:28] And We did not send down upon his people after him any hosts from heaven, nor do We ever send down.

[Pickthal 36:28] We sent not down against his people after him a host from heaven, nor do We ever send.

[Yusufali 36:28] And We sent not down against his People, after him, any hosts from heaven, nor was it needful for Us so to do.

إِنْ كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ {29}

[Shakir 36:29] It was naught but a single cry, and lo! they were still.

[Pickthal 36:29] It was but one Shout, and lo! they were extinct.

[Yusufali 36:29] It was no more than a single mighty Blast, and behold! they were (like ashes) quenched and silent.

يَا حَسْرَةً عَلَى الْعِبَادِۚ مَا يَأْتِيهِمْ مِنْ رَسُولٍ إِلَّا كَانُوا بِهِ يَسْتَهْزِئُونَ {30}

[Shakir 36:30] Alas for the servants! there comes not to them an messenger but they mock at him.

[Pickthal 36:30] Ah, the anguish for the bondmen! Never came there unto them a messenger but they did mock him!

[Yusufali 36:30] Ah! Alas for (My) Servants! There comes not a messenger to them but they mock him!

أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنَ الْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لَا يَرْجِعُونَ {31}

[Shakir 36:31] Do they not consider how many of the generations have We destroyed before them, because they do not turn to them?

[Pickthal 36:31] Have they not seen how many generations We destroyed before them, which indeed returned not unto them;

[Yusufali 36:31] See they not how many generations before them we destroyed? Not to them will they return:

وَإِنْ كُلٌّ لَمَّا جَمِيعٌ لَدَيْنَا مُحْضَرُونَ {32}

[Shakir 36:32] And all of them shall surely be brought before Us.

[Pickthal 36:32] But all, without exception, will be brought before Us.

[Yusufali 36:32] But each one of them all - will be brought before Us (for judgment).

وَآيَةٌ لَهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ {33}

[Shakir 36:33] And a sign to them is the dead earth: We give life to it and bring forth from it grain SQ they eat of it.

[Pickthal 36:33] A token unto them is the dead earth. We revive it, and We bring forth from it grain so that they eat thereof;

[Yusufali 36:33] A Sign for them is the earth that is dead: We do give it life, and produce grain therefrom, of which ye do eat.

وَجَعَلْنَا فِيهَا جَنَّاتٍ مِنْ نَخِيلٍ وَأَعْنَابٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ {34}

[Shakir 36:34] And We make therein gardens of palms and grapevines and We make springs to flow forth in it,

[Pickthal 36:34] And We have placed therein gardens of the date-palm and grapes, and We have caused springs of water to gush forth therein,

[Yusufali 36:34] And We produce therein orchard with date-palms and vines, and We cause springs to gush forth therein:

لِيَأْكُلُوا مِنْ ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ {35}

[Shakir 36:35] That they may eat of the fruit thereof, and their hands did not make it; will they not then be grateful?

[Pickthal 36:35] That they may eat of the fruit thereof, and their hands made it not. Will they not, then, give thanks?

[Yusufali 36:35] That they may enjoy the fruits of this (artistry): It was not their hands that made this: will they not then give thanks?

سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا مِمَّا تُنْبِتُ الْأَرْضُ وَمِنْ أَنْفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ {36}

[Shakir 36:36] Glory be to Him Who created pairs of all things, of what the earth grows, and of their kind and of what they do not know.

[Pickthal 36:36] Glory be to Him Who created all the sexual pairs, of that which the earth groweth, and of themselves, and of that which they know not!

[Yusufali 36:36] Glory to Allah, Who created in pairs all things that the earth produces, as well as their own (human) kind and (other) things of which they have no knowledge.

وَآيَةٌ لَهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُمْ مُظْلِمُونَ {37}

[Shakir 36:37] And a sign to them is the night: We draw forth from it the day, then lo! they are in the dark;

[Pickthal 36:37] A token unto them is night. We strip it of the day, and lo! they are in darkness.

[Yusufali 36:37] And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness;

وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَاۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ {38}

[Shakir 36:38] And the sun runs on to a term appointed for it; that is the ordinance of the Mighty, the Knowing.

[Pickthal 36:38] And the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise.

[Yusufali 36:38] And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing.

وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّىٰ عَادَ كَالْعُرْجُونِ الْقَدِيمِ {39}

[Shakir 36:39] And (as for) the moon, We have ordained for it stages till it becomes again as an old dry palm branch.

[Pickthal 36:39] And for the moon We have appointed mansions till she return like an old shrivelled palm-leaf.

[Yusufali 36:39] And the Moon,- We have measured for her mansions (to traverse) till she returns like the old (and withered) lower part of a date-stalk.

لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ {40}

[Shakir 36:40] Neither is it allowable to the sun that it should overtake the moon, nor can the night outstrip the day; and all float on in a sphere.

[Pickthal 36:40] It is not for the sun to overtake the moon, nor doth the night outstrip the day. They float each in an orbit.

[Yusufali 36:40] It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law).

وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ {41}

[Shakir 36:41] And a sign to them is that We bear their offspring in the laden ship.

[Pickthal 36:41] And a token unto them is that We bear their offspring in the laden ship,

[Yusufali 36:41] And a Sign for them is that We bore their race (through the Flood) in the loaded Ark;

وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ {42}

[Shakir 36:42] And We have created for them the like of it, what they will ride on.

[Pickthal 36:42] And have created for them of the like thereof whereon they ride.

[Yusufali 36:42] And We have created for them similar (vessels) on which they ride.

وَإِنْ نَشَأْ نُغْرِقْهُمْ فَلَا صَرِيخَ لَهُمْ وَلَا هُمْ يُنْقَذُونَ {43}

[Shakir 36:43] And if We please, We can drown them, then there shall be no succorer for them, nor shall they be rescued

[Pickthal 36:43] And if We will, We drown them, and there is no help for them, neither can they be saved;

[Yusufali 36:43] If it were Our Will, We could drown them: then would there be no helper (to hear their cry), nor could they be delivered,

إِلَّا رَحْمَةً مِنَّا وَمَتَاعًا إِلَىٰ حِينٍ {44}

[Shakir 36:44] But (by) mercy from Us and for enjoyment till a time.

[Pickthal 36:44] Unless by mercy from Us and as comfort for a while.

[Yusufali 36:44] Except by way of Mercy from Us, and by way of (world) convenience (to serve them) for a time.

وَإِذَا قِيلَ لَهُمُ اتَّقُوا مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ لَعَلَّكُمْ تُرْحَمُونَ {45}

[Shakir 36:45] And when it is said to them: Guard against what is before you and what is behind you, that mercy may be had on you.

[Pickthal 36:45] When it is said unto them: Beware of that which is before you and that which is behind you, that haply ye may find mercy (they are heedless).

[Yusufali 36:45] When they are told, "Fear ye that which is before you and that which will be after you, in order that ye may receive Mercy," (they turn back).

وَمَا تَأْتِيهِمْ مِنْ آيَةٍ مِنْ آيَاتِ رَبِّهِمْ إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ {46}

[Shakir 36:46] And there comes not to them a communication of the communications of their Lord but they turn aside from it.

[Pickthal 36:46] Never came a token of the tokens of their Lord to them, but they did turn away from it!

[Yusufali 36:46] Not a Sign comes to them from among the Signs of their Lord, but they turn away therefrom.

وَإِذَا قِيلَ لَهُمْ أَنْفِقُوا مِمَّا رَزَقَكُمُ اللَّهُ قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَنُطْعِمُ مَنْ لَوْ يَشَاءُ اللَّهُ أَطْعَمَهُ إِنْ أَنْتُمْ إِلَّا فِي ضَلَالٍ مُبِينٍ {47}

[Shakir 36:47] And when it is said to them: Spend out of what Allah has given you, those who disbelieve say to those who believe: Shall we feed him whom, if Allah please, He could feed? You are in naught but clear error.

[Pickthal 36:47] And when it is said unto them: Spend of that wherewith Allah hath provided you, those who disbelieve say unto those who believe: Shall we feed those whom Allah, if He willed, would feed? Ye are in naught else than error manifest.

[Yusufali 36:47] And when they are told, "Spend ye of (the bounties) with which Allah has provided you," the Unbelievers say to those who believe: "Shall we then feed those whom, if Allah had so willed, He would have fed, (Himself)?- Ye are in nothing but manifest error."

وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ {48}

[Shakir 36:48] And they say: When will this threat come to pass, if you are truthful?

[Pickthal 36:48] And they say: When will this promise be fulfilled, if ye are truthful?

[Yusufali 36:48] Further, they say, "When will this promise (come to pass), if what ye say is true?"

مَا يَنْظُرُونَ إِلَّا صَيْحَةً وَاحِدَةً تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ {49}

[Shakir 36:49] They wait not for aught but a single cry which will overtake them while they yet contend with one another.

[Pickthal 36:49] They await but one Shout, which will surprise them while they are disputing.

[Yusufali 36:49] They will not (have to) wait for aught but a single Blast: it will seize them while they are yet disputing among themselves!

فَلَا يَسْتَطِيعُونَ تَوْصِيَةً وَلَا إِلَىٰ أَهْلِهِمْ يَرْجِعُونَ {50}

[Shakir 36:50] So they shall not be able to make a bequest, nor shall they return to their families.

[Pickthal 36:50] Then they cannot make bequest, nor can they return to their own folk.

[Yusufali 36:50] No (chance) will they then have, by will, to dispose (of their affairs), nor to return to their own people!

وَنُفِخَ فِي الصُّورِ فَإِذَا هُمْ مِنَ الْأَجْدَاثِ إِلَىٰ رَبِّهِمْ يَنْسِلُونَ {51}

[Shakir 36:51] And the trumpet shall be blown, when lo ! from their graves they shall hasten on to their Lord.

[Pickthal 36:51] And the trumpet is blown and lo! from the graves they hie unto their Lord,

[Yusufali 36:51] The trumpet shall be sounded, when behold! from the sepulchres (men) will rush forth to their Lord!

قَالُوا يَا وَيْلَنَا مَنْ بَعَثَنَا مِنْ مَرْقَدِنَاۜ ۗ هَٰذَا مَا وَعَدَ الرَّحْمَٰنُ وَصَدَقَ الْمُرْسَلُونَ {52}

[Shakir 36:52] They shall say: O woe to us! who has raised us up from our sleeping-place? This is what the Beneficent Allah promised and the messengers told the truth.

[Pickthal 36:52] Crying: Woe upon us! Who hath raised us from our place of sleep? This is that which the Beneficent did promise, and the messengers spoke truth.

[Yusufali 36:52] They will say: "Ah! Woe unto us! Who hath raised us up from our beds of repose?"... (A voice will say:) "This is what (Allah) Most Gracious had promised. And true was the word of the messengers!"

إِنْ كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ جَمِيعٌ لَدَيْنَا مُحْضَرُونَ {53}

[Shakir 36:53] There would be naught but a single cry, when lo ! they shall all be brought before Us;

[Pickthal 36:53] It is but one Shout, and behold them brought together before Us!

[Yusufali 36:53] It will be no more than a single Blast, when lo! they will all be brought up before Us!

فَالْيَوْمَ لَا تُظْلَمُ نَفْسٌ شَيْئًا وَلَا تُجْزَوْنَ إِلَّا مَا كُنْتُمْ تَعْمَلُونَ {54}

[Shakir 36:54] So this day no soul shall be dealt with unjustly in the least; and you shall not be rewarded aught but that which you did.

[Pickthal 36:54] This day no soul is wronged in aught; nor are ye requited aught save what ye used to do.

[Yusufali 36:54] Then, on that Day, not a soul will be wronged in the least, and ye shall but be repaid the meeds of your past Deeds.

إِنَّ أَصْحَابَ الْجَنَّةِ الْيَوْمَ فِي شُغُلٍ فَاكِهُونَ {55}

[Shakir 36:55] Surely the dwellers of the garden shall on that day be in an occupation quite happy.

[Pickthal 36:55] Lo! those who merit paradise this day are happily employed,

[Yusufali 36:55] Verily the Companions of the Garden shall that Day have joy in all that they do;

هُمْ وَأَزْوَاجُهُمْ فِي ظِلَالٍ عَلَى الْأَرَائِكِ مُتَّكِئُونَ {56}

[Shakir 36:56] They and their wives shall be in shades, reclining on raised couches.

[Pickthal 36:56] They and their wives, in pleasant shade, on thrones reclining;

[Yusufali 36:56] They and their associates will be in groves of (cool) shade, reclining on Thrones (of dignity);

لَهُمْ فِيهَا فَاكِهَةٌ وَلَهُمْ مَا يَدَّعُونَ {57}

[Shakir 36:57] They shall have fruits therein, and they shall have whatever they desire.

[Pickthal 36:57] Theirs the fruit (of their good deeds) and theirs (all) that they ask;

[Yusufali 36:57] (Every) fruit (enjoyment) will be there for them; they shall have whatever they call for;

سَلَامٌ قَوْلًا مِنْ رَبٍّ رَحِيمٍ {58}

[Shakir 36:58] Peace: a word from a Merciful Lord.

[Pickthal 36:58] The word from a Merciful Lord (for them) is: Peace!

[Yusufali 36:58] "Peace!" - a word (of salutation) from a Lord Most Merciful!

وَامْتَازُوا الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ {59}

[Shakir 36:59] And get aside today, O guilty ones!

[Pickthal 36:59] But avaunt ye, O ye guilty, this day!

[Yusufali 36:59] "And O ye in sin! Get ye apart this Day!

أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَنْ لَا تَعْبُدُوا الشَّيْطَانَ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ {60}

[Shakir 36:60] Did I not charge you, O children of Adam ! that you should not serve the Shaitan? Surely he is your open enemy,

[Pickthal 36:60] Did I not charge you, O ye sons of Adam, that ye worship not the devil - Lo! he is your open foe! -

[Yusufali 36:60] "Did I not enjoin on you, O ye Children of Adam, that ye should not worship Satan; for that he was to you an enemy avowed?-

وَأَنِ اعْبُدُونِيۚ هَٰذَا صِرَاطٌ مُسْتَقِيمٌ {61}

[Shakir 36:61] And that you should serve Me; this is the right way.

[Pickthal 36:61] But that ye worship Me? That was the right path.

[Yusufali 36:61] "And that ye should worship Me, (for that) this was the Straight Way?

وَلَقَدْ أَضَلَّ مِنْكُمْ جِبِلًّا كَثِيرًا أَفَلَمْ تَكُونُوا تَعْقِلُونَ {62}

[Shakir 36:62] And certainly he led astray numerous people from among you. What! could you not then understand?

[Pickthal 36:62] Yet he hath led astray of you a great multitude. Had ye then no sense?

[Yusufali 36:62] "But he did lead astray a great multitude of you. Did ye not, then, understand?

هَٰذِهِ جَهَنَّمُ الَّتِي كُنْتُمْ تُوعَدُونَ {63}

[Shakir 36:63] This is the hell with which you were threatened.

[Pickthal 36:63] This is hell which ye were promised (if ye followed him).

[Yusufali 36:63] "This is the Hell of which ye were (repeatedly) warned!

اصْلَوْهَا الْيَوْمَ بِمَا كُنْتُمْ تَكْفُرُونَ {64}

[Shakir 36:64] Enter into it this day because you disbelieved.

[Pickthal 36:64] Burn therein this day for that ye disbelieved.

[Yusufali 36:64] "Embrace ye the (fire) this Day, for that ye (persistently) rejected (Truth)."

الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِمَا كَانُوا يَكْسِبُونَ {65}

[Shakir 36:65] On that day We will set a seal upon their mouths, and their hands shall speak to Us, and their feet shall bear witness of what they earned.

[Pickthal 36:65] This day We seal up their mouths, and their hands speak out to Us and their feet bear witness as to what they used to earn.

[Yusufali 36:65] That Day shall We set a seal on their mouths. But their hands will speak to us, and their feet bear witness, to all that they did.

وَلَوْ نَشَاءُ لَطَمَسْنَا عَلَىٰ أَعْيُنِهِمْ فَاسْتَبَقُوا الصِّرَاطَ فَأَنَّىٰ يُبْصِرُونَ {66}

[Shakir 36:66] And if We please We would certainly put out their eyes, then they would run about groping for the way, but how should they see?

[Pickthal 36:66] And had We willed, We verily could have quenched their eyesight so that they should struggle for the way. Then how could they have seen?

[Yusufali 36:66] If it had been our Will, We could surely have blotted out their eyes; then should they have run about groping for the Path, but how could they have seen?

وَلَوْ نَشَاءُ لَمَسَخْنَاهُمْ عَلَىٰ مَكَانَتِهِمْ فَمَا اسْتَطَاعُوا مُضِيًّا وَلَا يَرْجِعُونَ {67}

[Shakir 36:67] And if We please We would surely transform them in their place, then they would not be able to go on, nor will they return.

[Pickthal 36:67] And had We willed, We verily could have fixed them in their place, making them powerless to go forward or turn back.

[Yusufali 36:67] And if it had been Our Will, We could have transformed them (to remain) in their places; then should they have been unable to move about, nor could they have returned (after error).

وَمَنْ نُعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ أَفَلَا يَعْقِلُونَ {68}

[Shakir 36:68] And whomsoever We cause to live long, We reduce (him) to an abject state in constitution; do they not then understand?

[Pickthal 36:68] He whom we bring unto old age, We reverse him in creation (making him go back to weakness after strength). Have ye then no sense?

[Yusufali 36:68] If We grant long life to any, We cause him to be reversed in nature: Will they not then understand?

وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِي لَهُۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُبِينٌ {69}

[Shakir 36:69] And We have not taught him poetry, nor is it meet for him; it is nothing but a reminder and a plain Quran,

[Pickthal 36:69] And We have not taught him (Muhammad) poetry, nor is it meet for him. This is naught else than a Reminder and a Lecture making plain,

[Yusufali 36:69] We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur'an making things clear:

لِيُنْذِرَ مَنْ كَانَ حَيًّا وَيَحِقَّ الْقَوْلُ عَلَى الْكَافِرِينَ {70}

[Shakir 36:70] That it may warn him who would have life, and (that) the word may prove true against the unbelievers.

[Pickthal 36:70] To warn whosoever liveth, and that the word may be fulfilled against the disbelievers.

[Yusufali 36:70] That it may give admonition to any (who are) alive, and that the charge may be proved against those who reject (Truth).

أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُمْ مِمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ {71}

[Shakir 36:71] Do they not see that We have created cattle for them, out of what Our hands have wrought, so they are their masters?

[Pickthal 36:71] Have they not seen how We have created for them of Our handiwork the cattle, so that they are their owners,

[Yusufali 36:71] See they not that it is We Who have created for them - among the things which Our hands have fashioned - cattle, which are under their dominion?-

وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ {72}

[Shakir 36:72] And We have subjected them to them, so some of them they have to ride upon, and some of them they eat.

[Pickthal 36:72] And have subdued them unto them, so that some of them they have for riding, some for food?

[Yusufali 36:72] And that We have subjected them to their (use)? of them some do carry them and some they eat:

وَلَهُمْ فِيهَا مَنَافِعُ وَمَشَارِبُ أَفَلَا يَشْكُرُونَ {73}

[Shakir 36:73] And therein they have advantages and drinks; will they not then be grateful?

[Pickthal 36:73] Benefits and (divers) drinks have they from them. Will they not then give thanks?

[Yusufali 36:73] And they have (other) profits from them (besides), and they get (milk) to drink. Will they not then be grateful?

وَاتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لَعَلَّهُمْ يُنْصَرُونَ {74}

[Shakir 36:74] And they have taken gods besides Allah that they may be helped.

[Pickthal 36:74] And they have taken (other) gods beside Allah, in order that they may be helped.

[Yusufali 36:74] Yet they take (for worship) gods other than Allah, (hoping) that they might be helped!

لَا يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُنْدٌ مُحْضَرُونَ {75}

[Shakir 36:75] (But) they shall not be able to assist them, and they shall be a host brought up before them.

[Pickthal 36:75] It is not in their power to help them; but they (the worshippers) are unto them a host in arms.

[Yusufali 36:75] They have not the power to help them: but they will be brought up (before Our Judgment-seat) as a troop (to be condemned).

فَلَا يَحْزُنْكَ قَوْلُهُمْۘ إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ {76}

[Shakir 36:76] Therefore let not their speech grieve you; surely We know what they do in secret and what they do openly.

[Pickthal 36:76] So let not their speech grieve thee (O Muhammad). Lo! We know what they conceal and what proclaim.

[Yusufali 36:76] Let not their speech, then, grieve thee. Verily We know what they hide as well as what they disclose.

أَوَلَمْ يَرَ الْإِنْسَانُ أَنَّا خَلَقْنَاهُ مِنْ نُطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُبِينٌ {77}

[Shakir 36:77] Does not man see that We have created him from the small seed? Then lo! he is an open disputant.

[Pickthal 36:77] Hath not man seen that We have created him from a drop of seed? Yet lo! he is an open opponent.

[Yusufali 36:77] Doth not man see that it is We Who created him from sperm? yet behold! he (stands forth) as an open adversary!

وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ {78}

[Shakir 36:78] And he strikes out a likeness for Us and forgets his own creation. Says he: Who will give life to the bones when they are rotten?

[Pickthal 36:78] And he hath coined for Us a similitude, and hath forgotten the fact of his creation, saying: Who will revive these bones when they have rotted away?

[Yusufali 36:78] And he makes comparisons for Us, and forgets his own (origin and) Creation: He says, "Who can give life to (dry) bones and decomposed ones (at that)?"

قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ {79}

[Shakir 36:79] Say: He will give life to them Who brought them into existence at first, and He is cognizant of all creation

[Pickthal 36:79] Say: He will revive them Who produced them at the first, for He is Knower of every creation,

[Yusufali 36:79] Say, "He will give them life Who created them for the first time! for He is Well-versed in every kind of creation!-

الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنْتُمْ مِنْهُ تُوقِدُونَ {80}

[Shakir 36:80] He Who has made for you the fire (to burn) from the green tree, so that with it you kindle (fire).

[Pickthal 36:80] Who hath appointed for you fire from the green tree, and behold! ye kindle from it.

[Yusufali 36:80] "The same Who produces for you fire out of the green tree, when behold! ye kindle therewith (your own fires)!

أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ {81}

[Shakir 36:81] Is not He Who created the heavens and the earth able to create the like of them? Yea! and He is the Creator (of all), the Knower.

[Pickthal 36:81] Is not He Who created the heavens and the earth Able to create the like of them? Aye, that He is! for He is the All-Wise Creator,

[Yusufali 36:81] "Is not He Who created the heavens and the earth able to create the like thereof?" - Yea, indeed! for He is the Creator Supreme, of skill and knowledge (infinite)!

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ {82}

[Shakir 36:82] His command, when He intends anything, is only to say to it: Be, so it is.

[Pickthal 36:82] But His command, when He intendeth a thing, is only that He saith unto it: Be! and it is.

[Yusufali 36:82] Verily, when He intends a thing, His Command is, "be", and it is!

فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ {83}

[Shakir 36:83] Therefore glory be to Him in Whose hand is the kingdom of all things, and to Him you shall be brought back.

[Pickthal 36:83] Therefor Glory be to Him in Whose hand is the dominion over all things! Unto Him ye will be brought back.

[Yusufali 36:83] So glory to Him in Whose hands is the dominion of all things: and to Him will ye be all brought back.

Community Building, Part 3

This seriesis based on a nine-session course conducted by the author on Community Building at the Islamic Centre of England in London in 2009.

Abstract

It is crucial for a community to have a shared identity and to work towards a joint cause. Regardless of whether it is on a worldwide or lesser scale, establishing a community is currently becoming more crucial, and successful community involves specific requirements and qualities.

This series of papers studies the importance ofcommunity-building and Prophet Muhammad’s efforts to implement it. Prioritized qualities such as truthfulness, trustworthiness, justice, unity, persistence, moderation, humbleness, enjoining good and forbidding wrong, and maintaining a healthy balance in working for this worldto eventually lead to a blissful hereafter were expounded on.

This part further builds upon the concept of truthfulness in Islamic theology and is moral system; of Allah as the true being, revelation as the truth, the prophets’ mission to serve the truth, and the importance of communities striving to become truthful. Thusfar we have listed some of the major characteristics of an Islamic Community, a community which is pleasing to Allah (swt ), such as being balanced and moderate, calling towards good and in particular enjoining good and prohibiting bad. In what follows, we will refer to some other characteristics of an Islamic community.

Commitment to the truth

This is an immensely important quality both for individuals and for communities. The subject of truth is so important from theQur’anic perspective that firstly we will expand on it a little and then focus on the role of truth in the community. One of the notions on which great emphasishas been put in the Qur’an is the notion of truth and the True (al-Haqq ).

Qur’an describes Allah as the True

In the Qur’an, Allah describes Himself as being ‘the True’ or the ‘the Truth’ (al-haqq ). The Qur’an tells us that the reason why God should befollowed, worshipped and obeyed is that ‘Allah is the True.’ Thus, we can understand that for Allah, to be the True is more important than to be, for example, Self-Sufficient,Self - Existent, etc. For example, the verse 22:62 reads as follows:

True, and what they invoke besides Him is nullity, and because Allah is the All-exalted, the All-great. (22:62)

Indeed, this is a sound argument for the necessity of worshipping Allah and not worshipping idols and false gods. Allah says that the reason for asking us to worship Him only isbecause He is al-Haqq , the True and the Real; and what they call on other than Him is false. The major deciding factor is whether something is true or false and so we worship Allah and follow Him because He is the True.

Two verses that expand on the meaning of being true are as follows:

1. The chapter al-Hajj, verse6 , Allah says:

That is because Allah is the True and it is HeWho revives the dead and He has power over all things. (22:6)

2. The chapterYunus , verse 32:

That, then, is Allah, your true Lord. So what is there after the truth except error? Then whereare you being led away? (10:32)

Allah is the True and real basis of everything

So Allah is al-Haqq , the True and the Real. However, we may say that we are also true and real and thateverything which exists is also true and real. For example, we could say that everyone and everything we know and everything in this world ishaqq . For example, inZiyarah AleYaseen weread “Heaven is true, hell is true, reward and punishment are true.” So if these are also true, then what is the difference between them and Allah beingTrue ?

The difference is clear. There are uncountable real things thatare all created . Allah is al-Haqq in the sense that not only is He True and Real but Heis also the Source and the Origin of everything else that is true and real. So ‘al-Haqq ’ means the ‘True One’Who is the Origin and the Source of everything else1 .

Allah alone is the True

Allah alone is al-Haqq ; we cannot say ‘I am al-haqq ’ or ‘you are al-haqq .’ Of course, some mystics likeHallaj said: ‘ana alhaqq ’. Although they meant something else e.g. being a manifestation ofGod which is al-Haqq , personally I think we should refrain from calling anyone ‘alhaqq ’ since this might be misleading. It is only AllahWho in reality is the One who is absolutely True in the fullest sense of this concept. Everything else in existence, including ourselvesare only true as far as we are related to Allah. This is similar to the concept of light. Allah is al-Noor , the real and original Light and the basis of every light such that every other light that is not Allah comes from Him2 .

The truth observed in the creation of the world

The creation of the world also takes place observing the Truth. For example, out of many verses dealing with this subject, inSurah An’am , verse 73, Allah says:

It is HeWho created the heavens and the earth with the truth. (6:73)

Allah has created the heavens and the earth with Truth, truthfully, or observing the Truth. There is no falsity in the creation of the skies and of the earth.

Revelation, divine books, and prophets are true Revelation

For example, inSurah Baqarah , verse 147, Allah says:

“This is the truth from your Lord; so do not be among thesceptics .” (2:147)

Similarly, inSurah AleImran , verse 60, we read:

This is the truth from your Lord, so do not be among thesceptics . (3:60)

Thus the Truth comes from our Lord, or the Truth is from our Lord, so we should not have doubts and should not be one of those who doubt. What isthis Truth that has come from our Lord? It is the Revelation, the Message, and because it comes fromAllah it is True.

Then again in verse 62 of the sameSurah we read:

“This is indeed the true account, for sure. There is no god but Allah, and indeed Allah is the All- Mighty, the All-Wise.” (3:62)

The Qur’an

This idea is expounded upon in the Qur’an, and in particular regarding its own revelation, the carrying of the Revelation by Angel Gabriel, and the reception of the Revelation by Prophet Muhammad, describing them as all true and truthful. For example, Allah says inSurah Israa , verse 105:

“With the truth didWe send it down, and with the truth did it descend, and We did not send you except as a bearer of good news and as awarner .” (17:105)

Thus, since the Qur’an comes from Allah, and when it is issued by and originates from Allah then it is complete Truth, containing no falsity (batil ) becauseit is initiated by Allah .

The Prophet

So when it reaches the Prophet it is still pure and true because Gabriel does not do any mischief nor does he make any mistake in between the truth being issued by Allah and received by the Prophet.So everything comes down in a pure and truthful form:

With the truth didWe send it down and with the truth did it descend. (17:105).”

Often it happens that a person sends a message and on theway the message is lost or distorted so that even if and when people receive the message it differs from the original. However, this is certainly not the case with Allah. When Allah sends a message, the messageis also received with purity and truthfully.

InSurah Nahl , verse 102, Allah says:

Say, the Spirit has brought it down duly from your Lord. (16:102)

So Allah sent down the Qur’an, Gabriel brought it down and the Prophet received it, all these things being done truthfully. Furthermore, in verses 41: 41 and 42, Allah says:

“Indeed it is an august Book: falsehood cannot approach it, from before itnor from behind it, a [gradually] sent down [revelation] from One all-wise, all-laudable.” (41:41-42)

Mission of Prophet to serve the Truth

In the Qur’an, Allah talks about the mission of the Prophet. What was that mission? We find that the mission of the Prophet was again to serve the truth.

InSurah al-Baqarah , verse 119, we read:

“IndeedWe have sent you with the truth, as a bearer of good news and as awarner and you will not be questioned concerning the inmates of hell.” (2:119)

Thus, Allah explains that He has commissioned, dispatched, and sent the Prophet to give good tidings and warnings and has reassured him that he is not responsible for the dwellers of Hell who will bear the consequences of their own deeds. The Prophet then conveyed and delivered the message of Allah truthfully, without adding or hiding a single word to the message.

Furthermore, inSurah Haqqah ,verses 44 to 46 Allah says :

“Had he faked any sayings in Our Name, We would have surely seized him by the right hand and then cut off his aorta.” (69:44-46)

Though the verse is specifically regarding the Prophet, it is indeed a warning to us;certainly the Prophet did not do this. This must be a warning to all of us; if the Prophet had fabricated something from himself, adding or deleting a few words and attributing that to Allah, then Allah would have seized him by force and cut the artery of his heart. Fromthis we understand that He would have destroyed him.Thus it is certain that not a single word was added by the Prophet, nor was it hidden by him.

Implementation of the divine message in a truthful manner

Implementation of the Qur’an inparticular, or of the divine message in general, must be done in a truthful manner. InSurah Saad , verse 26, we find the example of David, a prophet whowas then raised to the level of being the vicegerent of Allah (khalifatullah ):

“O David!Indeed We have made you a vicegerent on the earth. So judge between people with justice and do not follow desire, or it will lead you astray from the way of Allah.” (38:26)

Allah is telling Prophet David that He has appointed him a vicegerent, a deputy-like guardian on the earth. Prophet David is then advised to judge and rule truthfully amongst the people and avoid following his lower desires, lusts and appetites because as this would lead him away from the path of Allah.So he mustendeavour to discover who is in the right; that is, whose claim is justified and whose claim is not.

Thus we must not be biased and consider the claims of the people in ourfavour to be right because of our love for them whether they be brothers, friends, relatives, or people of same city or country. The only criterion thatmust be observed is the truth. Follow our desires and feelings will mislead us, taking us far from the path of Allah. We should also take care to hear both sides of a story, to gather evidence from all parties in a dispute so that we can judge truthfully in full knowledge of the facts.

This contrast between observing the truth and following one’s desires is of utmost importance. The historyof mankind is a history of conflict between the truth and peoples’ desires, whereby either people have been following and observing the truth, and humbled when confronting it, or they were following their personal desires.

Disregarding the truth leads to destruction of creation

InSurah Mu’minoon , verse 71, Allah states an important principle that could have far-reaching and devastating consequences:

“Had the Truth followed their desires, the heavens and the earth would have surely fallen apart (along) with those who are in them.” (23:71)

Allah says thatthe whole creation – the heavens, earth, and whoever lives in them, would be damaged and corrupted if the Truth were to depend on people’s desires. If it were the case that inreality there was no absolute Truth and people’s desires became the only criteria, then the entire creation would be destroyed.

This is why we mentioned that the whole of history is the history of the conflict between the Truth on the one hand and the desires, lusts, and appetites of people on the other. The historyof mankind is nothing other than this, whether it be in personal, social, national, or international sphere.

Individuals and communities must strive to be truthful

If Allah is indeed the True, the Book was revealed truthfully, the Prophet delivered the message truthfully, his words and actions was in compliance with the Truth, and everyjudgement is to be made observing the Truth, what should we do as individuals and as communities?

We are to try our utmost to be truthful, toobserve and commit ourselves to the Truth, which is not merely telling the truth. That is only one aspect of it. Truthfulness must become a quality of the heart and soul, rather than mere truthfulness as a quality of our speech.

What is a true or false statement? According to the commonly held view called the correspondence theory, this means that either the statement corresponds to an independentreality which exists outside the statement or it does not correspond. So, for example, if someone says that the weather is presently warm, the truth of that statement depends on a reality which is independent from the statement; therefore, we can compare what has been said with that independent reality to see whether it corresponds to that reality or not. If the statement corresponds to the independent reality, it is true. If not, it is false.

However, relatively speaking, this kind of truthfulness is very trivial. Being truthful in every sense of the word is actually much more than this. It is quite possible that sometimes people make a true statement but infact they are still liars. The Qur’an gives an example of this when Allah talks about the hypocrites (munafiqeen ):

“When the hypocrites come to you they say, ‘We bear witness that you are indeed the apostle of God.’ God knows that you are indeed His Apostle, and God bears witness that the hypocrites are indeed liars.” (63:1)

When the hypocrites visited the Prophet, they told him that they bore witness that hewas sent by Allah as the Apostle of Allah.But then Allah says:

“And surely Allah knows that you are His Apostle. But Allah bears witness that these people are liars.” (63:1)

Allah called them liars because although what they said was indeed true, they did not actually believe in what they were saying as they did not say it with honesty.

Thus, sometimes truth or truthfulness is the quality of the statement and sometimes it is the quality of the speaker. If we say something we believe, the statement may be correct although we are not being honest because we are deceiving others by telling them something we do not accept. This is not honesty because true honesty is to say what we actually believe and to say what we ourselves accept.

Therefore, truthfulness is not only about factual statements about, forexample, the weather, the natural world, or about what others have said and done . It also concerns the advice that we give people and the way we preach. It is a true statement when we say it is good to be humble; however, if we do not believe that being humble is good, then we are not being honest, and even if we believe so withoutpractise , then we are not being honest.

Truthfulness is not a matter of making true statements or a matter of saying what we believe; it is most importantly a matter of saying what we ourselvesare whole-heartedly and sincerely committed to.As the English saying goes: “Practise what you preach.”

Examples of the most truthful people

Thus an honest person is not only someone who does not lie; his words, beliefs, and actions all confirm and conform to the truth, called ‘siddeeq ’ or ‘most truthful’ inQur’anic terminology, and is deeper than ‘sadiq ’ or ‘truthful’. It is such a high position that Allah praises Prophet Abraham for being ‘Siddeeq ’ and both Lady Fatimah and Lady Mary as ‘Siddeeqah ’, because everything that they believe, say, or do,is in compliance with the Truth. There is not an instance when they say something and act differently to their statements.

Neither will they say something whilst inactual fact they believe something else. Indeed these people would not even say they intended to do something while intending something else butwere prevented by circumstances from carrying out their intended action.

Their entire reality, soul, andspirit, is in compliance with – and committed to – the Truth.

Why be entirely committed and in compliance with Truth?

We should be entirely committed and in compliance with the Truth because Truth is nothing other than Allah, and all thatis created or legislated by Him .So anything True is either created by Allah or legislated by Him. True servants of Allah are those who are truly committed to the Truth. Servitude to Allah is nothing other than commitment to theTruth which in the first place is Allah Himself and in the second place is whatever is created or legislated by Allah.

Having said this, it now becomes clear why amu’min must be truthful. It is not simply a matter of how much we pray or fast although these are important duties as Allah asks us to do so. However, what is of utmost importance is how committed we are in giving up our own ideas, and ways of thinking and living to adapt ourselves to the Truth. If weare servants of Allah then no matter who tells us something true, we would accept it without hesitation.

For example, if we have said something wrong and someone tells us this, then we should accept it, no matter who is telling us, even if it is a child. Truth does not belong to the person who mentions that Truth. Truth comes from Allah Alone. We should not think that if we accept something true from someone that it means that we are somehow doing a service to that person.

On the contrary, we are in fact doing a service to ourselves because, wherever itmay be found , Truth is from Allah. In fact, even if our enemies tell us something true we must be able torecognise and decide whether it is true or not; and if it is true, we must accept it. This is the truemu’min .

The truemu’min searches for and welcomes truth and wisdom

A realmu’min is constantly in search for true ideas and wisdom. They do not wait for others to approach them with the true; they search for it. Some people simply continue with their daily lives and if someone comes along and tells them something, then finally think about whether to accept it or not. However, themu’min is constantly searching for the Truth, looking for people to come and correct him. They want to find people who can present their mistakes and errors to them to improve themselves.

ImamSadiq said: “My best brothers are those who offer to me, who present to me as gift, my faults, my mistakes, my deficiencies.” Of course, the Imam himself is ama’soom ; this for our benefit.So we must ask every brother, sister, or child to inform us if they observe any mistake in us or know anything about us that can assist in our self-improvement. Then, if someone for any reason mentions a negative trait, we are to appreciate it.

A long timeago I once read an interesting and informative story which I have not found in any other book. Apparently, in the early days of Islam, when people were sitting in themasjid in rows, before or after congregational prayers, one of the things some people did was walk up and down the rows, just as people do so today with a collection bag for donations. However, in those days, they did not ask for money; rather they asked everyone to tell them if they knew anything about them. This was the way theywere tried to improve themselves.

However we are usually far from behaving in a similar manner. Often we become angry even if someone very nicely and politely comes and tells something in private. In fact, even if we do not become angry, we may not take their words seriously.

One ofmy teachers gave a very beautiful example. He asked us what we would do if someone came and told us that we had a spot of mud or something similar on our face. Of course, we would immediately go and check in the mirror, try to remove it and thank that person for telling us. We would not think about things such as whether that person was our friend or not, whether they were young or old, rich or poor. We would appreciate and thank whoever had told us this, go in front of a mirror and try to remove that mud.

So what is it that prevents us from accepting and appreciating what people tell us about any bad quality or bad habit that they have seen in us, which is like a black spot on our heart?Indeed we should be more thankful for that information.

Real servitude is to give priority to Allah and the Truth that comes from Him

We cannot judge or measure whether someone is a good servant of Allah simply by seeing how muchthey pray, fast, or recite the Qur’an, although of course these are all very important. Real servitude is to give priority to Allah, to give priority to the Truth which comes from Allah and to be always ready to change oneself for the better, giving up our own ways of thinking or doing things for the sake of Allah. This is the real test and challenge.

Furthermore, we shouldendeavour to cultivate this habit when we are young because as one becomes older, and perhaps acquires more, whether it is talent, fame, wealth, and so forth, it becomes more difficult to do so.

Truthfulness and the community

It is obvious that a community must also implement truthfulness in the full sense of the word. Two verses from the Qur’an thatwere mentioned previously can now be reflected on:

Verse 159 ofSurah A’raf reads:

“Among the people of Moses is a group who guide (the people) by the truth and do justice thereby.” (7:159)

Allah is saying that amongst the nation of Musa there are people, a group or a community, who invite and guide people truthfully; they also rule, judge and make decisions truthfully.

In this verse, ‘bihi ’ means ‘bilhaqq ’ so the phrase means “yaduna bil haqq wa bil haqqi yadiloon .” ‘Yadiloon ’ means ‘to judge’ or ‘to rule’ but mostly itis interpreted as ‘to judge’.

When they judge, such people judge by observing the truth, and when they talk to and invitepeople they also observe the truth. They do not, for example, consider what they would like or what better serves their own selfish interests. Neither do they consider what would please their superiors, their group leaders, and so on. They only consider the Truth. Actually, this is one of the beauties of the Qur’an. The Qur’an contains no sense of rivalry in its words.

If it merely consisted of the words of a human being, then we would not expect to find passages where one religion gives credit to and praises another religion or the followers of another religion. However, the Qur’an is the divine Word of Allah; so in it Allah praises a group of followers of Prophet Musa for observing the truth.

InSurah A’raf , verse 181, Allah makes this into a generalprinciple which is no longer only about a group of Jewish people. Now we find something more general:

“Among thoseWe have created are a nation who guide by the truth and act justly thereby.” (7:181)

Allah is saying that amongst the people He has created, amongst His creation, there is such a group of people tobe found . Theycan be found in various different religious communities and throughout the ages. So there have always been some people who ‘yaduna bil haqq wa bihi adiloon ’, who guide truthfully and judge truthfully.

Who are these people?

The greatAllamah Tabatabai prefers the view that this group orcommunity who guides and judges truthfully are theMa’sumeen , that is, the Prophets and Imams. Another view is that ofAyatullah Makarim Shirazi , which maybe seems to be more acceptable, that such people are not necessarily only the Prophets and Imams; they could also be their true followers. Therefore, even amongstnonma’sumeen , amongst people who are not infallible, there can always be true followers of theMa’sumeen who try to observe the truth when they guide and judge.

Conclusion

So truthfulness must be our standard; and those who are the most truthful must be our role models. It is irrelevant whether we are a mere group of 5-10 members; or a larger organization such as an Islamic centre or an Islamic party; or if we are citizens of an Islamic state or are a Muslim community living as a minority in a non- Muslim country. Whatever our circumstances, we must continuously give priority to being truthful and to committing ourselves to following the truth in its fullest sense by following only what is really created and legislated by Allah.

Insha’Allah we can reach the state that every one of us and our communities would be so very truthful that when other people hear us, listen to us, and observe ourjudgements , they would have full trust in us. This is what a Muslim individual and community must be like. When people hear something from a Muslim, they must be able to be 100% sure and certain that that Muslim is speaking truthfully to the best of his or her knowledge.

Of course, we arenot infallible , but at least other people should be assured that to the best of our knowledge, we are speaking with full honesty. We cannot and should not accept being called Muslim if we are dishonest, orindeed if we do not have a full commitment to the Truth. This is notsomething which we can call Islamic.

Notes

1. In Islamic terminology we find something similar to this when, if we want to reach the core and the depth of an idea, we say that we want to reach thehaqq , meaning the foundation and the very real basis of the thing.

2. For further explanation, one may refer to the paper: “The Supreme Light and Created Lights: AQur’anic Perspective” in Message ofThaqalayn , vol. 14, no 4. Online at:

https://www.al-islam.org/message-thaqalayn/vol-14-no-4-winter-2014/supre...

www.alhassanain.org/english

Community Building, Part 3

This seriesis based on a nine-session course conducted by the author on Community Building at the Islamic Centre of England in London in 2009.

Abstract

It is crucial for a community to have a shared identity and to work towards a joint cause. Regardless of whether it is on a worldwide or lesser scale, establishing a community is currently becoming more crucial, and successful community involves specific requirements and qualities.

This series of papers studies the importance ofcommunity-building and Prophet Muhammad’s efforts to implement it. Prioritized qualities such as truthfulness, trustworthiness, justice, unity, persistence, moderation, humbleness, enjoining good and forbidding wrong, and maintaining a healthy balance in working for this worldto eventually lead to a blissful hereafter were expounded on.

This part further builds upon the concept of truthfulness in Islamic theology and is moral system; of Allah as the true being, revelation as the truth, the prophets’ mission to serve the truth, and the importance of communities striving to become truthful. Thusfar we have listed some of the major characteristics of an Islamic Community, a community which is pleasing to Allah (swt ), such as being balanced and moderate, calling towards good and in particular enjoining good and prohibiting bad. In what follows, we will refer to some other characteristics of an Islamic community.

Commitment to the truth

This is an immensely important quality both for individuals and for communities. The subject of truth is so important from theQur’anic perspective that firstly we will expand on it a little and then focus on the role of truth in the community. One of the notions on which great emphasishas been put in the Qur’an is the notion of truth and the True (al-Haqq ).

Qur’an describes Allah as the True

In the Qur’an, Allah describes Himself as being ‘the True’ or the ‘the Truth’ (al-haqq ). The Qur’an tells us that the reason why God should befollowed, worshipped and obeyed is that ‘Allah is the True.’ Thus, we can understand that for Allah, to be the True is more important than to be, for example, Self-Sufficient,Self - Existent, etc. For example, the verse 22:62 reads as follows:

True, and what they invoke besides Him is nullity, and because Allah is the All-exalted, the All-great. (22:62)

Indeed, this is a sound argument for the necessity of worshipping Allah and not worshipping idols and false gods. Allah says that the reason for asking us to worship Him only isbecause He is al-Haqq , the True and the Real; and what they call on other than Him is false. The major deciding factor is whether something is true or false and so we worship Allah and follow Him because He is the True.

Two verses that expand on the meaning of being true are as follows:

1. The chapter al-Hajj, verse6 , Allah says:

That is because Allah is the True and it is HeWho revives the dead and He has power over all things. (22:6)

2. The chapterYunus , verse 32:

That, then, is Allah, your true Lord. So what is there after the truth except error? Then whereare you being led away? (10:32)

Allah is the True and real basis of everything

So Allah is al-Haqq , the True and the Real. However, we may say that we are also true and real and thateverything which exists is also true and real. For example, we could say that everyone and everything we know and everything in this world ishaqq . For example, inZiyarah AleYaseen weread “Heaven is true, hell is true, reward and punishment are true.” So if these are also true, then what is the difference between them and Allah beingTrue ?

The difference is clear. There are uncountable real things thatare all created . Allah is al-Haqq in the sense that not only is He True and Real but Heis also the Source and the Origin of everything else that is true and real. So ‘al-Haqq ’ means the ‘True One’Who is the Origin and the Source of everything else1 .

Allah alone is the True

Allah alone is al-Haqq ; we cannot say ‘I am al-haqq ’ or ‘you are al-haqq .’ Of course, some mystics likeHallaj said: ‘ana alhaqq ’. Although they meant something else e.g. being a manifestation ofGod which is al-Haqq , personally I think we should refrain from calling anyone ‘alhaqq ’ since this might be misleading. It is only AllahWho in reality is the One who is absolutely True in the fullest sense of this concept. Everything else in existence, including ourselvesare only true as far as we are related to Allah. This is similar to the concept of light. Allah is al-Noor , the real and original Light and the basis of every light such that every other light that is not Allah comes from Him2 .

The truth observed in the creation of the world

The creation of the world also takes place observing the Truth. For example, out of many verses dealing with this subject, inSurah An’am , verse 73, Allah says:

It is HeWho created the heavens and the earth with the truth. (6:73)

Allah has created the heavens and the earth with Truth, truthfully, or observing the Truth. There is no falsity in the creation of the skies and of the earth.

Revelation, divine books, and prophets are true Revelation

For example, inSurah Baqarah , verse 147, Allah says:

“This is the truth from your Lord; so do not be among thesceptics .” (2:147)

Similarly, inSurah AleImran , verse 60, we read:

This is the truth from your Lord, so do not be among thesceptics . (3:60)

Thus the Truth comes from our Lord, or the Truth is from our Lord, so we should not have doubts and should not be one of those who doubt. What isthis Truth that has come from our Lord? It is the Revelation, the Message, and because it comes fromAllah it is True.

Then again in verse 62 of the sameSurah we read:

“This is indeed the true account, for sure. There is no god but Allah, and indeed Allah is the All- Mighty, the All-Wise.” (3:62)

The Qur’an

This idea is expounded upon in the Qur’an, and in particular regarding its own revelation, the carrying of the Revelation by Angel Gabriel, and the reception of the Revelation by Prophet Muhammad, describing them as all true and truthful. For example, Allah says inSurah Israa , verse 105:

“With the truth didWe send it down, and with the truth did it descend, and We did not send you except as a bearer of good news and as awarner .” (17:105)

Thus, since the Qur’an comes from Allah, and when it is issued by and originates from Allah then it is complete Truth, containing no falsity (batil ) becauseit is initiated by Allah .

The Prophet

So when it reaches the Prophet it is still pure and true because Gabriel does not do any mischief nor does he make any mistake in between the truth being issued by Allah and received by the Prophet.So everything comes down in a pure and truthful form:

With the truth didWe send it down and with the truth did it descend. (17:105).”

Often it happens that a person sends a message and on theway the message is lost or distorted so that even if and when people receive the message it differs from the original. However, this is certainly not the case with Allah. When Allah sends a message, the messageis also received with purity and truthfully.

InSurah Nahl , verse 102, Allah says:

Say, the Spirit has brought it down duly from your Lord. (16:102)

So Allah sent down the Qur’an, Gabriel brought it down and the Prophet received it, all these things being done truthfully. Furthermore, in verses 41: 41 and 42, Allah says:

“Indeed it is an august Book: falsehood cannot approach it, from before itnor from behind it, a [gradually] sent down [revelation] from One all-wise, all-laudable.” (41:41-42)

Mission of Prophet to serve the Truth

In the Qur’an, Allah talks about the mission of the Prophet. What was that mission? We find that the mission of the Prophet was again to serve the truth.

InSurah al-Baqarah , verse 119, we read:

“IndeedWe have sent you with the truth, as a bearer of good news and as awarner and you will not be questioned concerning the inmates of hell.” (2:119)

Thus, Allah explains that He has commissioned, dispatched, and sent the Prophet to give good tidings and warnings and has reassured him that he is not responsible for the dwellers of Hell who will bear the consequences of their own deeds. The Prophet then conveyed and delivered the message of Allah truthfully, without adding or hiding a single word to the message.

Furthermore, inSurah Haqqah ,verses 44 to 46 Allah says :

“Had he faked any sayings in Our Name, We would have surely seized him by the right hand and then cut off his aorta.” (69:44-46)

Though the verse is specifically regarding the Prophet, it is indeed a warning to us;certainly the Prophet did not do this. This must be a warning to all of us; if the Prophet had fabricated something from himself, adding or deleting a few words and attributing that to Allah, then Allah would have seized him by force and cut the artery of his heart. Fromthis we understand that He would have destroyed him.Thus it is certain that not a single word was added by the Prophet, nor was it hidden by him.

Implementation of the divine message in a truthful manner

Implementation of the Qur’an inparticular, or of the divine message in general, must be done in a truthful manner. InSurah Saad , verse 26, we find the example of David, a prophet whowas then raised to the level of being the vicegerent of Allah (khalifatullah ):

“O David!Indeed We have made you a vicegerent on the earth. So judge between people with justice and do not follow desire, or it will lead you astray from the way of Allah.” (38:26)

Allah is telling Prophet David that He has appointed him a vicegerent, a deputy-like guardian on the earth. Prophet David is then advised to judge and rule truthfully amongst the people and avoid following his lower desires, lusts and appetites because as this would lead him away from the path of Allah.So he mustendeavour to discover who is in the right; that is, whose claim is justified and whose claim is not.

Thus we must not be biased and consider the claims of the people in ourfavour to be right because of our love for them whether they be brothers, friends, relatives, or people of same city or country. The only criterion thatmust be observed is the truth. Follow our desires and feelings will mislead us, taking us far from the path of Allah. We should also take care to hear both sides of a story, to gather evidence from all parties in a dispute so that we can judge truthfully in full knowledge of the facts.

This contrast between observing the truth and following one’s desires is of utmost importance. The historyof mankind is a history of conflict between the truth and peoples’ desires, whereby either people have been following and observing the truth, and humbled when confronting it, or they were following their personal desires.

Disregarding the truth leads to destruction of creation

InSurah Mu’minoon , verse 71, Allah states an important principle that could have far-reaching and devastating consequences:

“Had the Truth followed their desires, the heavens and the earth would have surely fallen apart (along) with those who are in them.” (23:71)

Allah says thatthe whole creation – the heavens, earth, and whoever lives in them, would be damaged and corrupted if the Truth were to depend on people’s desires. If it were the case that inreality there was no absolute Truth and people’s desires became the only criteria, then the entire creation would be destroyed.

This is why we mentioned that the whole of history is the history of the conflict between the Truth on the one hand and the desires, lusts, and appetites of people on the other. The historyof mankind is nothing other than this, whether it be in personal, social, national, or international sphere.

Individuals and communities must strive to be truthful

If Allah is indeed the True, the Book was revealed truthfully, the Prophet delivered the message truthfully, his words and actions was in compliance with the Truth, and everyjudgement is to be made observing the Truth, what should we do as individuals and as communities?

We are to try our utmost to be truthful, toobserve and commit ourselves to the Truth, which is not merely telling the truth. That is only one aspect of it. Truthfulness must become a quality of the heart and soul, rather than mere truthfulness as a quality of our speech.

What is a true or false statement? According to the commonly held view called the correspondence theory, this means that either the statement corresponds to an independentreality which exists outside the statement or it does not correspond. So, for example, if someone says that the weather is presently warm, the truth of that statement depends on a reality which is independent from the statement; therefore, we can compare what has been said with that independent reality to see whether it corresponds to that reality or not. If the statement corresponds to the independent reality, it is true. If not, it is false.

However, relatively speaking, this kind of truthfulness is very trivial. Being truthful in every sense of the word is actually much more than this. It is quite possible that sometimes people make a true statement but infact they are still liars. The Qur’an gives an example of this when Allah talks about the hypocrites (munafiqeen ):

“When the hypocrites come to you they say, ‘We bear witness that you are indeed the apostle of God.’ God knows that you are indeed His Apostle, and God bears witness that the hypocrites are indeed liars.” (63:1)

When the hypocrites visited the Prophet, they told him that they bore witness that hewas sent by Allah as the Apostle of Allah.But then Allah says:

“And surely Allah knows that you are His Apostle. But Allah bears witness that these people are liars.” (63:1)

Allah called them liars because although what they said was indeed true, they did not actually believe in what they were saying as they did not say it with honesty.

Thus, sometimes truth or truthfulness is the quality of the statement and sometimes it is the quality of the speaker. If we say something we believe, the statement may be correct although we are not being honest because we are deceiving others by telling them something we do not accept. This is not honesty because true honesty is to say what we actually believe and to say what we ourselves accept.

Therefore, truthfulness is not only about factual statements about, forexample, the weather, the natural world, or about what others have said and done . It also concerns the advice that we give people and the way we preach. It is a true statement when we say it is good to be humble; however, if we do not believe that being humble is good, then we are not being honest, and even if we believe so withoutpractise , then we are not being honest.

Truthfulness is not a matter of making true statements or a matter of saying what we believe; it is most importantly a matter of saying what we ourselvesare whole-heartedly and sincerely committed to.As the English saying goes: “Practise what you preach.”

Examples of the most truthful people

Thus an honest person is not only someone who does not lie; his words, beliefs, and actions all confirm and conform to the truth, called ‘siddeeq ’ or ‘most truthful’ inQur’anic terminology, and is deeper than ‘sadiq ’ or ‘truthful’. It is such a high position that Allah praises Prophet Abraham for being ‘Siddeeq ’ and both Lady Fatimah and Lady Mary as ‘Siddeeqah ’, because everything that they believe, say, or do,is in compliance with the Truth. There is not an instance when they say something and act differently to their statements.

Neither will they say something whilst inactual fact they believe something else. Indeed these people would not even say they intended to do something while intending something else butwere prevented by circumstances from carrying out their intended action.

Their entire reality, soul, andspirit, is in compliance with – and committed to – the Truth.

Why be entirely committed and in compliance with Truth?

We should be entirely committed and in compliance with the Truth because Truth is nothing other than Allah, and all thatis created or legislated by Him .So anything True is either created by Allah or legislated by Him. True servants of Allah are those who are truly committed to the Truth. Servitude to Allah is nothing other than commitment to theTruth which in the first place is Allah Himself and in the second place is whatever is created or legislated by Allah.

Having said this, it now becomes clear why amu’min must be truthful. It is not simply a matter of how much we pray or fast although these are important duties as Allah asks us to do so. However, what is of utmost importance is how committed we are in giving up our own ideas, and ways of thinking and living to adapt ourselves to the Truth. If weare servants of Allah then no matter who tells us something true, we would accept it without hesitation.

For example, if we have said something wrong and someone tells us this, then we should accept it, no matter who is telling us, even if it is a child. Truth does not belong to the person who mentions that Truth. Truth comes from Allah Alone. We should not think that if we accept something true from someone that it means that we are somehow doing a service to that person.

On the contrary, we are in fact doing a service to ourselves because, wherever itmay be found , Truth is from Allah. In fact, even if our enemies tell us something true we must be able torecognise and decide whether it is true or not; and if it is true, we must accept it. This is the truemu’min .

The truemu’min searches for and welcomes truth and wisdom

A realmu’min is constantly in search for true ideas and wisdom. They do not wait for others to approach them with the true; they search for it. Some people simply continue with their daily lives and if someone comes along and tells them something, then finally think about whether to accept it or not. However, themu’min is constantly searching for the Truth, looking for people to come and correct him. They want to find people who can present their mistakes and errors to them to improve themselves.

ImamSadiq said: “My best brothers are those who offer to me, who present to me as gift, my faults, my mistakes, my deficiencies.” Of course, the Imam himself is ama’soom ; this for our benefit.So we must ask every brother, sister, or child to inform us if they observe any mistake in us or know anything about us that can assist in our self-improvement. Then, if someone for any reason mentions a negative trait, we are to appreciate it.

A long timeago I once read an interesting and informative story which I have not found in any other book. Apparently, in the early days of Islam, when people were sitting in themasjid in rows, before or after congregational prayers, one of the things some people did was walk up and down the rows, just as people do so today with a collection bag for donations. However, in those days, they did not ask for money; rather they asked everyone to tell them if they knew anything about them. This was the way theywere tried to improve themselves.

However we are usually far from behaving in a similar manner. Often we become angry even if someone very nicely and politely comes and tells something in private. In fact, even if we do not become angry, we may not take their words seriously.

One ofmy teachers gave a very beautiful example. He asked us what we would do if someone came and told us that we had a spot of mud or something similar on our face. Of course, we would immediately go and check in the mirror, try to remove it and thank that person for telling us. We would not think about things such as whether that person was our friend or not, whether they were young or old, rich or poor. We would appreciate and thank whoever had told us this, go in front of a mirror and try to remove that mud.

So what is it that prevents us from accepting and appreciating what people tell us about any bad quality or bad habit that they have seen in us, which is like a black spot on our heart?Indeed we should be more thankful for that information.

Real servitude is to give priority to Allah and the Truth that comes from Him

We cannot judge or measure whether someone is a good servant of Allah simply by seeing how muchthey pray, fast, or recite the Qur’an, although of course these are all very important. Real servitude is to give priority to Allah, to give priority to the Truth which comes from Allah and to be always ready to change oneself for the better, giving up our own ways of thinking or doing things for the sake of Allah. This is the real test and challenge.

Furthermore, we shouldendeavour to cultivate this habit when we are young because as one becomes older, and perhaps acquires more, whether it is talent, fame, wealth, and so forth, it becomes more difficult to do so.

Truthfulness and the community

It is obvious that a community must also implement truthfulness in the full sense of the word. Two verses from the Qur’an thatwere mentioned previously can now be reflected on:

Verse 159 ofSurah A’raf reads:

“Among the people of Moses is a group who guide (the people) by the truth and do justice thereby.” (7:159)

Allah is saying that amongst the nation of Musa there are people, a group or a community, who invite and guide people truthfully; they also rule, judge and make decisions truthfully.

In this verse, ‘bihi ’ means ‘bilhaqq ’ so the phrase means “yaduna bil haqq wa bil haqqi yadiloon .” ‘Yadiloon ’ means ‘to judge’ or ‘to rule’ but mostly itis interpreted as ‘to judge’.

When they judge, such people judge by observing the truth, and when they talk to and invitepeople they also observe the truth. They do not, for example, consider what they would like or what better serves their own selfish interests. Neither do they consider what would please their superiors, their group leaders, and so on. They only consider the Truth. Actually, this is one of the beauties of the Qur’an. The Qur’an contains no sense of rivalry in its words.

If it merely consisted of the words of a human being, then we would not expect to find passages where one religion gives credit to and praises another religion or the followers of another religion. However, the Qur’an is the divine Word of Allah; so in it Allah praises a group of followers of Prophet Musa for observing the truth.

InSurah A’raf , verse 181, Allah makes this into a generalprinciple which is no longer only about a group of Jewish people. Now we find something more general:

“Among thoseWe have created are a nation who guide by the truth and act justly thereby.” (7:181)

Allah is saying that amongst the people He has created, amongst His creation, there is such a group of people tobe found . Theycan be found in various different religious communities and throughout the ages. So there have always been some people who ‘yaduna bil haqq wa bihi adiloon ’, who guide truthfully and judge truthfully.

Who are these people?

The greatAllamah Tabatabai prefers the view that this group orcommunity who guides and judges truthfully are theMa’sumeen , that is, the Prophets and Imams. Another view is that ofAyatullah Makarim Shirazi , which maybe seems to be more acceptable, that such people are not necessarily only the Prophets and Imams; they could also be their true followers. Therefore, even amongstnonma’sumeen , amongst people who are not infallible, there can always be true followers of theMa’sumeen who try to observe the truth when they guide and judge.

Conclusion

So truthfulness must be our standard; and those who are the most truthful must be our role models. It is irrelevant whether we are a mere group of 5-10 members; or a larger organization such as an Islamic centre or an Islamic party; or if we are citizens of an Islamic state or are a Muslim community living as a minority in a non- Muslim country. Whatever our circumstances, we must continuously give priority to being truthful and to committing ourselves to following the truth in its fullest sense by following only what is really created and legislated by Allah.

Insha’Allah we can reach the state that every one of us and our communities would be so very truthful that when other people hear us, listen to us, and observe ourjudgements , they would have full trust in us. This is what a Muslim individual and community must be like. When people hear something from a Muslim, they must be able to be 100% sure and certain that that Muslim is speaking truthfully to the best of his or her knowledge.

Of course, we arenot infallible , but at least other people should be assured that to the best of our knowledge, we are speaking with full honesty. We cannot and should not accept being called Muslim if we are dishonest, orindeed if we do not have a full commitment to the Truth. This is notsomething which we can call Islamic.

Notes

1. In Islamic terminology we find something similar to this when, if we want to reach the core and the depth of an idea, we say that we want to reach thehaqq , meaning the foundation and the very real basis of the thing.

2. For further explanation, one may refer to the paper: “The Supreme Light and Created Lights: AQur’anic Perspective” in Message ofThaqalayn , vol. 14, no 4. Online at:

https://www.al-islam.org/message-thaqalayn/vol-14-no-4-winter-2014/supre...

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