Hamd

HAMD

ROOT= HA-MEEM-DAL 

A deep, intense feeling of appreciation which comes out from one's heart spontaneously after seeing an exceptionally beautiful and unique thing; the expression of such a feeling is Hamd. The intention or the object is to acknowledge the greatness of its creator. There are, however, certain requirements or conditions imperative for the object which is being appreciated.

The thing which is being appreciated must be perceptible. Anything which cannot be seen or felt cannot be appreciated by our senses or feelings, e.g., an artist cannot be appreciated

without seeing his painting. Conversely speaking, the Quran says, "These people expect that they should be appreciated for what they have not done." (3/187)

The thing which is being appreciated should be the product of a deliberate, conscious act. Anything which just happens on its own or by chance is not worthy of Hamd. For instance, the Arabs did not use the word Hamd while appreciating a person who was born beautiful; for this they used "Madah." If a machine is producing beautiful articles, the machine is not worthy of Hamd, but of Madah. Similar is the case of a dancing peacock. The peacock deserves appreciation but Hamd is due only to his creator - Allah.

The person who is appreciating it, should be doing so on his own, voluntarily and not under any compulsion or pretension, not hypocritically or to please someone; the feelings of appreciation should come forth abruptly, instantly and spontaneously.

The person who is appreciating a thing must have definite knowledge about it. Appreciation cannot be expressed on the basis of knowledge which is vague, hearsay or even slightly doubtful - it cannot come out of blind faith, deception or whimsical feelings. Its source is definite and complete faith. Madah can be used for imaginary things but not Hamd.

Things which are being appreciated because of their rare beauty, complete harmony and exceptional attraction, must have attained absolute perfection. They must be beneficial for humanity and their benefits should be tangible (Taj). A piece of art which is not complete or not beneficial to mankind does not deserve Hamd.

So Hamd is the expression of such feelings with the requirements and conditions mentioned above. Even if one element is missing, it would not deserve Hamd but Madah. The Quran has used the word Hamd while appreciating all the Attributes or Creative Works of Allah; not even once the word Madah is used (13/13, 13/18, 17/44, 6/45, 64/1). The entire authority and appreciation is for Him. In order to appreciate all that is created by Allah, man was given the knowledge about them (2/31). This enables him to explore them further by doing research, and at the same time keep himself and his feelings under the guidance of Wahi. This enables him to reach the most exalted position, Maqam-e-Mahmood (17/79), without duress or any fear. It is a position worth all the praise and appreciation, something that Rasool-Allah (peace be upon him) attained and became "Ahmad" and "Muhammad" (48/29), i.e., one who is worthy of constant and continuous praise and appreciation (Taj). According to Kit'ab-ul-Ishtiq'aq, "Mahmood" is one who is praised once and Rasool-Allah is the one who possesses immense qualities worth praising and is, therefore, praised again and again for one quality or the other.

Now consider the opening verse of the Holy Quran (1/1) and ponder over how beautifully He has summed up the great reality. It says "Al Hamd-o-lillah e-Rabbil 'Al'ameen," meaning: "Everything in the entire universe is a living proof of the amazing system that provides it nourishment, thus enabling it to actualise its potentialities." It is, therefore, evident that this Hamd does not come as a faith but is an expression of appreciation. It is only after deep reflection and extensive research that one can proclaim Al-Hamd-o-lillah; how can, therefore, a person or a community which does not ponder over or unveil the masterpieces of its Creator, appreciate, or say Al-Hamd-o-lillah? How can these people put into actual practice or utilize these things, and how would they be considered deserving to enjoy the result or the fruits of such a system? Allah has given a practical program to enforce His system, which once put into practice would produce such unparalleled, exceptionally praiseworthy, and everlasting results that the whole world, after seeing them, proclaim, "Allah Who has given these Laws, really deserves all the praise and appreciation." (1/1)

Quranic Concept of Gratitude " Al- Shukar"

Al- Shukar 

Arabic Root (SH-K-R)

Al-Shukr: ( The gratitude )Basic meaning of this root is to fill up and to express: (Muheet) (Ibn Faaris) says it has different basic meanings; one of which is to be filled and abundant: shakaratin naaqah: the camel’s teats became full of milk: almishkaar: a mammal which may have little fodder but still her teats are full of milk: zarratun shakra: udder full of milk: as shikrah: a (She) camel whose udder is full of milk (Taj-ul-uroos).

Shaakiraatish shajarah: branches sprouts on tree trunk: ishtakaratis sama-u: it rains cats and dogs: ishtakaral harru wal bard: winter and summer were brimful: shakara fulan: that man was greatly benevolent and distributes alms a lot to people

(Taj-ul-uroos) says that shukr; from human side, it is compliance and the performance of obligatory duties (farz) with the expression of gratitude. God’s full response towards shukr means to confer much more in return for a little action: for example if a person, in his destitute, extend a little help to someone, then his modest sacrifice will be greater than a person who give alms after satisfying his own needs. It is called ample reward for a meager action in the way of God.

If we keep the basic meaning of ‘shukr’ before us then we can easily comprehend the meaning of ‘sa-ee mushkoor’ such an effort which fetches plentiful results: (i.e. more than the effort warranted): so complete like the teats of a goat are full of milk. ‘shaakir’(fa-inna All[a]ha sh[a]kirun AAaleem(un) 2:158): shaakir God is one who compose from one’s effort bountiful results. The word ‘Khusr’ is an antonym to ‘shukr’ that has been used for the efforts gone waste: 39:65, 66 (عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ) a man’s efforts which produce upright and excellent results is also termed ‘shakoor’: 14:5(إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ )Therefore according to the tense, shakoor has more aggrandizement than shaakir.

Since ‘shukr’ also means to highlight or, to make evident, and the word ‘kufr’ means, to hide reality willfully or ignorantly, has been used as antonym in this verse 14:7 (وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِي). In Surah Baqarah: 2:154 (وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ) it means always keep Allah given blessings uncovered or available so that the human race can benefit from it: do not hide them or cover them.

Among the first of Alah’s given endowments are the potentialities and capabilities which a human being possesses: the development of these capacities, exploration of divine potential and there manifestation in human disposition is also ‘shukr’. These can grow only by righteous deeds : therefore, virtuousness and actions towards the divine direction culminate  the cause for ‘shukr’ of God’s benevolence: Surah Ahqaaf  verse 46:15 relates this very fact: when it is said that you should call for: (رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ ) O, my Nurturer, give me the capability of thanking you (to thank you (‘shukr’) for your benevolence: that is, I may do such righteous deeds which replicate and reflect in myself : at another place, it is said: Mun yashkur fa innama yashkuru li-nafsehi wa mun kafara fa innal laha ghaniyyun hameed: 31:12 he who covers up or hides God’s munificence (i.e. he hides or does not disclose) , does Allah no harm but he harm himself. One, who uncovers them, develops his own capabilities: Allah in His personality rightly deserve eulogy, all praises and admirations.

To uncover Allah’s gifts or to disclose them means to utilize them as Allah has commanded: that is, they should be kept available for the nourishment of humanity at large: this fact has been highlighted with the help of an exmaple: a community of a dwelling or a city, had plentiful means of sustenance: but fakafarat bi-anami lillah: 16:112 they began to hide from fellow humans Allah’s affluence. Resultantly faced retribution, approach gradually, of hunger and fear: Allah’s prophets were sent to them but they rejected them: thus momineen have been warned to refrain from such attitude:

فَكُلُوا مِمَّا رَزَقَكُمُ اللَّـهُ حَلَالًا طَيِّبًا وَاشْكُرُوا نِعْمَتَ اللَّـهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ  :16:114 keep Allah’s gifts uncovered: inn kuntum iyyahu

ta’budoon: 16:114 if you follow His laws only, then obviously you will keep open whatever Allah has given you: and the ‘kufr’ of those gifts means to hide them (according to your self- made laws) : bima kaanu yasna-oon: 16:112 this in surah Airaaf has been made explicit as : ‘shaakireen’ are those who do not follow the way of the Shaitan and are do not fall into his trap: 7:17 Thumma la[a]tiyannahum min bayni aydeehim wamin khalfihim waAAan aym[a]nihim waAAan sham[a]-ilihim wal[a] tajidu aktharahum sh[a]kireen(a) "Then will I(Shaitan) assault them from before them and behind them, from their right and their left: Nor wilt thou find, in most of them, gratitude (for your mercies)."

Surah Baqarah says about the Bani Israeel: 2:56Thumma baAAathn[a]kum min baAAdi mawtikum laAAallakum tashkuroon(a) We gave you life after death so that you pay “thanks’; this makes it clear that nations regain life or are resurrected after death so that they can develop their latent abilities: those nations which do not do so are not ‘alive’; nor can they exist.

Therefore it’s elucidated above that:

1) Human efforts to be mashkoor mean that they yield the best plentiful consequences. They have to be fruit-bearing appreciably.

2) “Shukar” from Man denotes that he should wide open the blessings of God for humanity.

a) That he makes his latent potentialities fully evident or develops them;

b) Keep the means of nourishment spread in the universe and hold out to foster mankind and not to conceal them.

3) It can be attained that Human uprightly and firmly obey Allah’s laws and observe His commandments and live his life accordingly. It will be thankfulness from human being.  

4) ‘shukr’ from Allah refer to that He fully reward the actions taken by his servant in the right direction to achieve his goal. This is the specific characteristic of Allah’s eternal laws that if one observe and follow accordingly, consequently bring forth pleasant plentiful results of one’s efforts. Inna hadaynahu alssabeelaimma shakiran wa-imma kafooran 76:3

We have guided human being to right path trough Divine Instructions (Wahi). Now it’s his own will to adopt it or reject it: here Shukar refer to accept and appreciate very high valued divine instructions.

In Surah Nisa 4:147 in shakartum wa[a]mantum wak[a]na All[a]hu sh[a]kiran AAaleem[a](n) if you value this guidance then believe (have faith or Eiman): In 34:13Shakur is used in the sense of Shaakir. Sahib e Ghareeb ul Quran (Mirza. Abu ul fazal) writes that: it means, to derive benefit from the sources employed to have affluence. For example in Surah Saba says: iAAmaloo [a]la d[a]wooda shukran. O, progeny of Dawood (as), you should explore and utlize the resources (according to the laws of Allah) to attain His gracious benevolence and be Shaakir.

Ibn Faaris said, in the root meanings of Al- Shukar; it is included that: be contended on meager sources and small things.  It also: farsa shakoor said to be a horse which is obese but a little fodder is enough for him: our dormant potentialities and capabilities, when fully explored and nourished, automatically bring profuse results even with a very little external support.

VEDIC CONCEPTION OF GOD

Vedic Conception of God

By Dr. C.A Qadir

The religion of the Vedas is polytheism. It has not the charm and grace of the pantheon of the Homeric poems; but it cer­tainly stands nearer the origin of the gods. All gods whether great or small are deified natural phenomena. The interesting thing about them is that they are identified with the glorious things whose deifications they are and are also distinguished from them. They are still thought of as being sun, moon, rain, wind, etc., yet each god is conceived as a glorious being who has his home in heaven and who comes sailing in his far‑shining car to the sacrifice and sits down on the grass to hear his own praise recited and sung and to receive the offerings.The hymns sung by the priests were mainly invocations of the gods meant to accompany the oblation of soma‑juice and the fire‑sacrifice of the melted butter.

 The Vedas are not consistent in their account of the gods. In one myth the sun is a male, in another‑a female. The sun and the moon are mentioned in one place as rivals, elsewhere as husband and wife. The dog is extolled in one place as a deity and in another mentioned as a vile creature. Again the sun, the sky, and the earth are looked upon sometimes as natural objects governed by particular gods and sometimes as themselves gods who generate and control other beings.

 In the Rg‑Veda, heaven and earth are ordinarily regarded as the parents of gods, pitra or matra. In other passages heaven (dyaus) is separately styled as father and the earth (prithivi) as mother. At other places, however, they are spoken of as having been created. Thus it is said, [9] that he who produced heaven and earth must have been the most skilful artisan of all the gods. Again, Indra is described as having formed them, to follow him as chariot wheels do a horse. At other places the creation of the earth and the heaven is ascribed to Soma and Pushan.

 Thus, while the gods are regarded in some passages of the Rg‑Veda as the offsprings of heaven and earth, they are at other places considered independent of these deities and even their creators.

 In various texts of the Rg‑Veda the gods are spoken of as being thirty‑three in number. Thus it is said in the Rg‑Veda: "Come hither Nasatyas, Asvins, together with the thrice eleven gods, to drink our nectar." Again, "Agni, the wise gods lend an ear to their worshippers. God with the ruddy steeds, who lovest praise, bring hither those three and thirty." In the Satapatha Brahmanas this number of thirty‑three gods is explained as made up of eight vasus, eleven rudras, and twelve adityas, together with heaven and earth, or, according to another passage, together with Indra and Prajapati instead of heaven and earth.

The enumeration of gods as thirty‑three is not adhered to throughout the Vedas. In the Rg‑Veda, the gods are mentioned as being much more numerous: "Three thousand, three hundred, thirty and nine gods have worshipped Agni." Thus verse which is one of the many shows that the Vedic Indian believed in the existence of a much larger number of supernatural beings than thirty‑three.

The gods were believed to have had a beginning; they were stated to be mortal, but capable of overcoming death by the practice of austerity. The Rg ­Veda says that the gods acquired immortality by drinking soma. Still the gods are not self‑existent or unbeginning beings. It has been seen that they are described in various passages of the Rg‑Veda as offsprings of heaven and earth. In various texts of the Rg‑Veda the birth of Indra is mentioned, and his father and mother are also alluded to.

The Vedic gods can be classified as deities of heaven, air, and earth

Islam---Comprehensive meanings from Quran

By Mr.Awais Durrani 

ISLAM

ROOT= SEEN- LAM-MEEM

An important root from which the terms Islam & Muslims are derived. Therefore it is necessary that its meanings are understood in detail & depth. All the basic meanings are taken from Raghib,Lane,Moheet & Taj ; these are eight in number:-( !) Salema means he got purified from all the defects & shortcomings & also the deficiencies are complemented. Verse 2/71 refers to the cow "perfect & without any defect”, so its basic meanings are to get well & perfect, complete in all respects so that no defect remains. 2) To remain safe from all dangers, accidents, mishaps, Ibn-i-Faris says that its basic meanings are more inclined towards perfection in health, safety & security. As-sal'am is also one of the attributes of Allah in- 59/23 which means free from all defects & shortcomings & whose security has no danger from anything while Taj ul Uroos differs & offers another meaning "someone from whom security & safety is sought & S'alimun means one who desires safety or one who can get into some trouble ,danger or insecurity but remains safe.As-sal'am is therefore one of the attributes of Allah as He has kept the entire creation safe from all catastrophes due to perfection in His laws & system. 3) As-sullamu means a ladder used to reach some high place & is safe & dependable; so the third meanings are "the ways & the means by which some one can reach the heights with full confidence. 4) As-silmu (2/208) means one who lives with peace & order & also maintains peace & order. Tasalamat-il-khailo means horses who march in step ;no horse creates any trouble or mischief --all are in one step - this explains the Islamic system. 5) As-silmu wa As-salamu means obedience.to bow, to surrender-so the fifth basic meanings are "to bow to & obey the laws of Allah in totality. 6) Is-taslama sakamat-tareeq one who walked in the middle of the path & did not go this side or that -Qaloo salama means who leads or takes up the middle path ,does not look either side & avoids obscene things or lewdness ;so the sixth meanings of this root are "to adopt a balanced way & avoid obscenities ,filthiness, indecency .immodesty & chastity." 7) Is-taslam-az-zaru means the crop has ripened ;so the seventh meanings are " a system under which efforts bear fruits" 8) As-salimatu a woman whose hands ,feet & limbs are soft ,beautiful & in perfect shape -so the eighth meanings are beauty & elegance Let us sum up ,Al-Islam means a system or code of life which;- a) Removes all the shortcomings/defects of a person & enables him to develop all his potentialities. b) And he remains safe from all external & internal dangers & degradation of life. c) And marches on towards higher stages of evolution. d) Who not only himself, leads a peaceful life but also promotes/helps maintaining order & peace around him & in the whole world; one who lives in harmony among other fellow beings & does not commit any act by which someone else gets enraged or upset. This is possible only when;-A) a person bows in totality before the laws of Allah in letter & spirit. B) Leads a balanced life, not going to either extreme. C) In this way his efforts will be fruitful & not go waste. D) The end result would be that it would bring out beauty, balance& excellence not only in his personality but in the entire social system .This is the only way of life which ensures reaching the destiny (20/47) & anyone who follows a different path would not be able to bring about the expected results & would ultimately suffer a loss. A person with above qualities possesses a noble heart .A nation of such people is termed as Ummatun Muslimatun (2/128) .The aim & object of each Muslim is to express/desire peace & prosperity for the other.While meeting the others ,he greets him by saying " Assalamo alaikum" (7/46) & in return the other also reciprocates the same feelings & thus the entire society echoes with such feelings.Only Islam is an acceptable code of life (3/82 & 13/15) .This is the code which was revealed to various Anbia from time to time & its final & complete form to Muhammad (S) & this is the code for the entire mankind. A Muslim is he, who accepts the Quran as the one & only ,complete & final code revealed by Allah for the entire mankind.

WORDS TO REFLECT "SINCERITY" ( New)

By Rai Mahmood Akhtar

JOY AND SORROW

LET not our hilarity be so extravagant which intoxicate our mind and compel us to transgress the limits set by Allah, nor our sorrow be so heavy as to depress our source of inner intelligence. The human world does not afford no good so transporting, nor inflect any evil and severe as it will raise you for above or sink you down the balance of moderation. keeping balance is our divine duty and the moderation should be the character of a Momin. 
Look those who build the house of joy they paint it from its outside and rejoice must listen continuous noise of their inner-self and the happiness charged from it. it is like a beautiful whore stand at the door call aloud to all who pass by to come in and taste the pleasures of life which are no where found but only under her roof. Do not even come close to her gate; neither be associate yourself with those who frequent her house. 
They consider themselves the sons of happiness and joy, they laugh and seem delighted;but madness and idiocy are found in all their deeds. Threats of transgressing the limits of Allah beset them round about , and pit of destruction sigh beneath their feet.

Valley of the sorrow always remain overshadowed with trees, and remain hidden from the sight of human, its where sorrow habitat. Her bosom wobble with sighs and mouth always filled with cries.It loves to dwell on the subject of human misery.
As there is fullest indulgence of "Ablees" so sorrow look on common accidents of life and weep but the weakness and wickedness of human "self" is always a music on her lips. Sorrow's nature is stuffed with evil therefore every aspect it sees is touched with the gloom of her own mind resulting a voice of complaint sadden her dwelling day and night.

So come not near her cell; her breath is contagious. She will blast the fruits of your life and withers the flowers which adorn and sweeten the garden of your life.

In avoiding the house of joy let not your feet betray you and take you to the border, where depression and grief dwell. It is always advisable to pursue the middle straight and balanced path which will, for sure, lead you by a gentle ascent to the dell of tranquility.

ANGER 

Fury of whirl wind tear up trees and deform the nature, so is the earth quack of anger in its convulsion overturn the cities you dwell in tranquillity and peace. Angry man through mischief around him; danger and destruction wait on his hand.
But we may consider and forget not our weakness and pardon the failing of others. If your breast feel a little needling with patience than it shell be attributed unto you for wisdom. However if you wipe out from your remembrance your heart will feel rest.
It is generally accepted that an angry human lose his/ her understanding while you remain in your senses so let the wrath of another be a lesson to you. Don’t act in a passion, why will you put to sea in the violence of a storm? If you feel difficult to rule your anger than it is wise to prevent it; avoid therefore all occasions of falling in to wrath or guard yourself against them whenever they occur. A fool is inflicted by the sneaky whisper of Shaitan but a Momin laugh at but not to belittle him/her and harbour no revenge in his heart because it torment his heart and discolour its best inclination. Momin is ready to forgive and return no injury. One who is looking for an opportunity is waiting against himself to draw down mischief on his own head.
Mild answer to an angry human is like water cast on fire, abate his heat and from an enemy he shell become your friend.
Anger always begins due to folly or weakness, but remember and be well assured it seldom conclude without repentance. On the heels of idiocy tread shame; at the back of anger stand remorse.

GRATITUDE 

Branches of a tree return their sap, vitality to the roots from where they arose. A river pour his streams to sea, where its spring was supplied. Likewise the heart of a grateful human delights when he/she returning the benefit received from Allah to humanity at large. She/ he acknowledge with humility and cheerfulness the obligation and exalt the benefactor, the Nourisher, the Initiator of his /her creation. In case of inability to return what received, nourishes in his /her breast with kindness, memories of bounties received and forget them not all the days of his/her life.

Hand of a generous human is like the clouds in the heaven which pour drop, upon the earth, fruits, vegetables, flowers, herbage and wheat etc. The heart of ungrateful human like the sand of desert which swallow with greediness the shower that fall and bury them in his/her bosom, and produce nothing.

Envy not your benefactor and strive not to conceal the bounties He has bestowed. Be alert to the comment of admiration out of the act of generosity. Be sure that humility of gratitude touch the heart of humans and is amiable in the sight of Allah.
Shun to receive a favour from the hand of proud, selfish and avaricious as he/she has no obligation towards humans. Vanity and pride soon expose him/her to shame. The greediness of avarice never satisfied and he /she remain ungrateful throughout his/her life, burden of insecurity needling heart till death.

COMMUNICATE WITH YOUR INNER “SELF “

Being a human we are bestowed by Allah the ability to communicate with our-self. I think the first question which we must ask our-self is that why and where we have born. Obviously, non-else but only Allah the creator answer this huge question He has very kindly, not only provide this information but out of His Marcy guide us through it. Please reflect on Quran find “ where and how” 37:11,15:26,55:14,84:19,6:98,35:11,7:189,76:1,82:7,95:4,32:4,76:2-3, 38:71-72,31:28 “ Purpose “ 55:16,23:115,75:36-40, 23:12-16,20:55,17:49-51,67:1-2, for detail study please read Sura 2-3-7-20.(I may have made mistakes while quoting these references from Quran. I this case I seek Allah’s forgiveness and request my sisters and brothers to locate up or down one verse. Thanks)

We should contemplate and recognize our power, wishes and wants, our connections with our creator and discover our duties towards life, and remember the directives given by Allah in all our way.

We find freedom of speech and action but to save our-self from the sneaky whisper of shaitan put a bridle on them and seek direction of Allah Subhana and weigh in the light of His direction and frame
Your honest intention than open your mouth and perform your action; so that grace should come to us for from, we do not expect, for house of our-self shame become a stranger, repentance must not visit us and sorrow must not dwell upon our cheeks.

The thoughtless person never bridle his mouth, speak random and entangle him/herself in the follies of his/her own words. Likewise one who runs in hast to leap over the fence mostly fall in to a pit on the other side, which he does not see; so is a person that plunge suddenly in to action before considering its consequences thereof.
Therefore we must listen to our developed “self” and remember the collective wisdom of Quran. Trust in Allah, fear will be removed and a state of hope overwhelmed and blessings surely come our way which will lead us towards the fulfillment of the purpose defined by our creator.

Peep in to your “self”, explore your potentialities, release your powers, and guard your speech and action. Your wisdom develop your “self” not your wit, it only serve you for the preservation of your physical structure.

WISE AND IGNORANT

Allah is all wise all knower. wisdom and knowledge are treasures of Allah and understanding is a gift of Him; appoint a portion of His wisdom and knowledge by instilling potentialities in our Qulb( central mind); bestowed us with perceptions through senses; make us able to develop concepts. 
Human’s physical and intellectual nourishment rest on the efforts he/she made. Wisdom is a fruit of deep thinking and imagination; knowledge be contingent to the data human collect through senses.
Has He endued you with wisdom? Has He enlightened your mind with the knowledge of truth? Communicate it to the ignorant, for their instructions; communicate to the wise, for your own improvement.

True wisdom is less presuming than folly. Fool is obstinate, and doubt not: he know all things but his own ignorance. Wise human yet not be puffed up with his/her own conceit, neither boast of superior understanding; the clearest human knowledge is but blindness and folly. So long for divine wisdom. (Wahi) Wise man/women feel his/her imperfections and is humbled, he labour in vain for his/her own approbation.

An ignorant possessed by the sneaking whispers of his friends and colleagues peep in the shallow stream of his/her own mind, is pleased with the pebbles which he/her sees at the bottom: bring them up and show them as pearls and with the applause of his friends and colleagues delight himself. He boast attainment in things that are of no worth; but where it shame to be ignorant, there he has no understanding. Even in the path of wisdom he works after folly and then shame and disappointment is the reward of his/her labor.

Wise men/women cultivate their minds with knowledge. Self-development is their ultimate delight and improvement in socioeconomic and science for the people intellectual and physical development and their utility to humanity crown them with honour. Nevertheless the attainment of he/she account as the highest learning and the science of happiness and peace (The Quran) is the study of his/her life.

COMPASSION 

When son of Adam honestly consider his wishes, observe his imperfection, profusely acknowledge the Allah’s benevolence who honoured him among other creations asked; who bestowed him with gift of reasoning, power to speak, perception to develop concepts and logical assertions and analysis to attain conviction. Wisdom and knowledge been gifted, made the universe subservient to you. It is thought-provoking that his actions and abstaining from action both manifest results in accordance to his free will and free intention.

O’ creation of dust,water and mud you are placed in the society, to receive and confer reciprocal help and mutual obligation. Have you ever think? Your food, your clothing, your protection from injuries, and your enjoyments be indebted to the assistance of others and you could not enjoy without the band of society. How then you forget Allah the most merciful the most beneficent and His most superior being the mankind and indulge in misappropriation allowing hatred, jealously, greed to dwell in your breast, inculcates fear to enslave them, and devour their money unjustly and return them miserly with manipulation, exploitation, indoctrinate cynicism to scorn them, belittle them. Have not you in covenant with Allah to guard His “Trust”.

Is it not you duty to be compassionate to mankind as it is in your interest that human should compassionate to you. As the rose breath sweetness and spread pleasure through its fragrance, so the heart of a compassionate human spread love and prosperity to the fellow humans. Be sure, such a person enjoy ease and tranquillity in his own breast and rejoice in the happiness of his/ her neighbor. 

His/her ears remain close to insult of others. Fault and failing of fellow man/women rise throbbing congestion in his/her heart. A soul which own such disposition wish to do well and search out the opportunities thereof; in removing the oppression of another he/she relieved himself/ herself.

Broader vision of a compassionate human comprehend happiness, tranquility, peace, love and harmony for all humans and generosity of his/her heart always endeavor to promote it.  

JUSTICE

Keep analyzing the desires of you heart sprouting from your instinctive urges, (preservation of your body structure to maintain your life and procreation. After acquiring these instinctive needs you tend to achieve affluence.) Put bridle on your wit and use your wisdom, let not your desire overwhelm your reason and logic.

Explore your potentials and balance your desire. Otherwise being a part of a society you, knowingly or unknowingly create, imbalance in the society. Moderation only nurture in the lap of balance/ justice. Peace, tranquility, prosperity, honour, security and development of “self” are the fruits of the tree of justice.

You must not cost an evil eye on the goods of your neighbor and keep them sacred. Let not your temptation allure you nor your provocation excite you to lift up the hand of justice. Belittle not nor defame anyone and always prepared to halt false witness to exploit. Listen with care, nothing remain on its justified place in the society if you erode justice thereof. It is called disorder, chaos which culminate exploitation, subjugation of human by human.

 Corruption bring grief to the hearts which no medicine can relieve and bring injury to human life which no reparation can atone but they rejoice in justice. While dealing in business remain impartial to your commodity (correct your measure and weight), be just and fulfill your commitments and keep your promises on the cost of your death. Do justice to others and hope to reap what you sow.

Be faithful to your trust, and deceive no other person who relied upon you. Deception create chaos, frustrate peace and disrupt justice. Remember murder is better in the eyes of Allah than spreading chaos on earth. It is always secure to write business transaction and document trust for keeping justice.

Oppress not the poor, and defraud not his/ her related hire. Whenever, you engage the poor for your service listen the whispering of your developed “self” and let not the greed overpower you. Always remunerate little excess against his/her services which will be returned in manifold according to divine law of justice.

Watchful to your debts you owe, one who extended credit relied upon you honor; and withhold form such human his/her due, is both mean and unjustified. Greed, pride, ego and emotions always hinder justice so never follow them. Otherwise they kill your honor and belittle you in your sight and bring needling of heart continuously.

Physical, metaphysical universe and the human values established on balance and the Creator maintaining its balance without fail. O’ human examine your heart, call remembrance to your aid, and if find in any of these things you transgressed, take shame and sorrow to yourself, and make speedy reparation to the best of your power.  

  INFAQ (Charity)

A human may reap permanent happiness through love with justice and charity, provided he /she has seeds of benevolence in his/her breast. From the softness of his /her heart rise the fountain of goodness and from it stream of sympathy always overflows for the service of mankind.

You shall find such humans all the time ready to assist the destitute and penurious. They rejoice broadening collective prosperity of human without considering ideological differences, cast, colour and race. These people never inquisitive about their poor neighbors but inquire about their conditions from others with a sincere soft smile. They switched off their receivers when a tale of envy and malevolence come their way.

They forgive any injury received from any person and it never bring congestion to their breast and the flowers of benevolence remain fresh as ever and from the mind they wipe injury; sentiments of revenge and malice find no place to reside in their breast. They live their life on a sharp edge as their deeds bring repeated praises and benedictions from the society around. But they are protected by their developed “selves” and it is easy for them not to become thick-headed, egoistic and arrogant. Charity followed by belittling and demeaning remarks eat up the happiness and bliss so derived.

Returning evil in response to evil is not a solution and likewise returning arrogance in response to praises never rejoice the hearts of both; cause disharmony, injustice, disintegration and exploitation in the society.

It is one of the prime responsibility of those who covenanted to establish sovereignty of Allah on land must restore economic justice by spending benevolently from their possessions to rehabilitate economically the weaker segment of the society.  Those who spend and keep open their possessions for the establishment of this Order, do not thereafter mar their spending by stressing their own benevolence and hurting the feelings of the needy ones. Surely their reward is with their Rabb. And when the Order is established there will be no fear of anything nor any cause of anxiety for all of them.

There are people who act miserly and hold back their hands from charity. Unfortunately, they are not aware that whatever they give will be return to them in manifold because it is unalterable law of cause and effect, Law of Mukafat e Aml; whatever you sow, so shell you reap. They should know that the one who is miserly in fact harms none but himself. It is actually for your own growth of “self”. Hearts rejoice in the remembrance of the directives of Allah.

If they only contemplate and reflect a little deeper can understand that they are not the owner but the custodian of all the sources of wealth as one day death overtake them even if they believe in the life after death or not. Thus there is no logic which can strengthened their concept to hold back the sources and possession and open them for the growth of destitute.

Allah says that Saddqat are meant for:

1.       The indigent (2/273),

2.      Those incapacitated to earn (90/15-16),

3.      Those who are employed in the collection and administration of Sadaq’aat.

4.      Helping those who sincerely wish to join the Divine Order but are unable to do so due to financial difficulties,

5.      Setting free those in bondage (90/13),

6.      Those who are unduly burdened financially,

7.      Those who strive in the cause of Allah and

8.      Stranded travelers.

 This is an Ordinance from Allah who is the All-Knowing and Wise. (9:60)

Sour to the write up also includes (Q 2:195, 2: 261-262, 8:60, 9:34, 47:38, 57:10)                                       

SINCERITY 

If you love the beauty of truth, admirer of simplicity and your heart is not in variance what you speak than O’ lovely soul, hold fast your fidelity to sincerity. Never forsake her on a cheap price (worldly gain) and constancy to this virtu bring you knowledge, wisdom, and honour.

Purity brings piety and piety transport soundness, wholeness which bestowed you a truthful disposition. A sincere one blushed at falsehood and confounded but has steady eye when speaks a truth as his/her tongue deeply rooted in heart. Therefore, hypocrisy and deceit never find a way to his/ her breast. He /she is consistent in their behaviour and seldom face embarrassment. He/she is for above the meanness of the concealment of fact about his/herself. You will not find any sincere person who does not have enough courage to speak the truth but find weakness in telling lie.

In the bosom of sincerity reside the clarity of thought. Only sincere figure out the purpose of his/her creation and understand responsibilities of life. They cautiously travel in the tunnel of life which never cease to exist and ignore age. Consequently never fell in the pit nor take turn towards the wrong direction, as such people enlightened through book Allah the Quran and seldom depends on their own wit but to fulfil their instinctive desires only.

Sets their short term goals to accomplish their ultimate goal through service to humanity, neither seek nor hope for any return. They have silky soft heart at the time when peace prevail among society but become rock hearted when devil want to play his naked dance, fight with evil forces, ignoring the importance of their own death, till the peace is restored.

Whenever they open their lips use prudence and caution, study other’s ideology through which they see, listen and then speak what is right. They open their mouth with a firm discretion not in the state of psychological perplexity and confusion. People trust them and ask for advice and they cautiously reprove with freedom and extend advice with dexterity and honesty.

They never conceal the fact about themselves and think thrice before making any commitment and whatsoever they promise will be surely performed may bring them gain or lose.

O fool, fool! The pain which you take to hide your real self certainly manifest before you the destruction and deterioration of your “self “(I am-ness, khudi, nafs, soul) this is the law of Allah Subhana. Just think negative and find in your “self” how the negativity start creeping in your soul damaging the state of happiness and put you under state of despair depression even you have not yet converted your thought in to action.

These are the people who preserve their “Self” and deserve to promote them in their eternal life in stages towards affinity.                  

Quranic Concept of "JINN"

16:98 فاذا قرات القرءان فاستعذ بالله من الشيطن الرجيم

By Rai Mahmood Akhtar

Arabic word (jinn) جَنَّ basically means to hide Raghib says : to hide something from one's prospective. 

Quran 6:76 فَلَمَّا جَنَّ عَلَيْهِ ٱلَّيْلُ رَءَا كَوْكَبًا  Trans: When the darkness of night hide it, he saw a star. Not only among the Arabs but also among other nations during superstitious era. It was well considered thought that the "force" which remain out of sense data unless go through some means comprehend able by our sensory tools remain hidden from human beings. Such hidden forces which can not felt or comprehend and unable to see through naked eye develop perplexity in human mind attain the stature of  gods and goddesses. These forces being oblivious to human eye were called جَنَّ(Jinn) in Arabia. 

Raghib says that the word (al jinn) is used among Arabs in two ways for the hidden forces " Negative and Positives " while (al-jinn) taken as a positive force call " farishtas"  (Angels) (on the authority of the most of classical commentators) and when taken as negative or bad known as shayateen (Devils){ T, R }    

              

Thus both type (good and bad ) of forces are called (al jinn) as such at several places in Quran where worship by Arabs in the dark era is mentioned, the word  ٱلْجِنَّةِ (aljinna) indeed angels, as in 37: 158 

{ T,R } 

 وَجَعَلُوا۟ بَيْنَهُ وَبَيْنَ ٱلْجِنَّةِ نَسَبًا وَلَقَدْ عَلِمَتِ ٱلْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ trans: And some people have invented a kinship between Him and all manner of invisible forces although [even] these invisible forces know well that, verily, they [who thus blaspheme against Allah] shall indeed be arraigned [before Him on Judgment Day.] 
Exposition:These people also establishes a kinship between Him and all the invisible heavenly forces. (Sometimes they consider lightning from heaven as a deity and God's wife, sometimes watching the clouds as a deity, and attribute it to God, and sometimes considers the angels as his daughters) But all these forces know for certain that they are arraigned before him to perform his command, and that they remain bound within His Laws.

It is some time argued that Jinns were created before human and existed in the universe quoting 15: 27. Please let us reflect a little deeper to find truth. 

it is scientifically proven fact that our earth was big ball of fire initially and it took millions of years to cool down and become habitable. 15:26 This truth has been told before, the story of Adam (2:30). Creation of humanity began with a life-cell produced by a combination of water and clay molded out of bleak loam. 15:27 Before the earth was populated by mankind, there existed another kind called " Jinn "(since extinct) that had the capacity to withstand intense heat as if they were created by steaming fire.

Here a question rise up in our minds that the particular specie why extinct after the creation of Adam? Answer is simple and logical that earth become habitable for Adam now where that specie, created by steaming fire, could not survive because of the environmental change on earth.

Let us go to a little further so that it can be further explained through Quran 2:30 where Allah inform “Malika” that He (swt) is going to create another creation on earth by replacing the previous one. The word “jaAAilun fee al-ardi khaleefatan” here this word expose the truth; root word for this is KH-L-F (khalf) and it means “After” Ibn Burri says it means that the word means “replacement” Ibn Faris says the meanings of this root as: “For something to come after another and replace it”. This discussion logically prove that Adam replaced the previous specie” made of steaming fire” and that does not exist any more rather can not exist.

Did Jinn Accept the Trust of Allah Offered?

33:72 we have offered the trust to the heavens and the earth, and the mountains, but they refused to bear it, and were fearful of it. But the human being indulge in misappropriation; he was transgressing, ignorant.

It is notable that Allah offered “trust” to human and to all other creation in the heaven and the earth where Jinn were included but all of them refuse to accept this burden of trust offered. Human(including Civilized and Uncivilized) accepted this “trust” 33:72 out of his ignorance or due to having overconfidence upon his mental capabilities and potentialities, obviously such attitude amount to pride, arrogance and egotism which culminate transgression and wrong doing. Therefore, it is said that human invite for himself “Khasara” loss out of this bad bargain. But Al-rehman, Al-raheem All knowing, All wise out of His Marcy did not leave human alone in the state of loss and provide him guidance, shown two ways distinctively, (Right and Wrong) and guide human that where each of them (ways) are ultimately destined for.

Before moving ahead in this discussion, let us understand the world “al-amanataAAala” (Trust) offered by Allah:

The word belong to trilateral root A-M-N ( Alif-Meem-Noon). According to Ibn-Faris it means:

•             The opposite of being dishonest for breaking someone’s trust.

•             Peace and safety

•             To verify.

( l-amānata ……….. N- Accusative feminine noun means =Trust)

Many of the classical commentators presented very extensive explanation of the term amanah (trust) but lan’s   I, 102, with reference to the above verse) are "reason", or "intellect", and "the faculty of volition" - i.e., the ability to choose between two or more possible courses of action or modes of behavior, and thus between good and evil. It seems more convincing.

While our subject matter is “Jinn” therefore, our discussion may confine to it. Allah very kindly inform us in 56: 16 I did not create the Jinn and mankind except to serve Me.

Kindly note that whole universe serving will /cause of Allah while have no free will of their own. While keeping this in mind we need to understand the Word “Ibaddat” normally translated erroneously as “worship” which may expose some important assertion regarding this verse.

It is logical to accept that only Human accepted the “trust” offered none else from the creation including Jinn (if we consider them different creation than " Jinn should be included in the rest of the universe which is govern by natural laws operating there in. Basic principle of Deen " There is no compulsion" firmly strictly applied here) but Allah says, we have created Jinn and human so that they serve me only. Believing that there is no contradiction in Quran; we are bound to accept Jinn and humans both bear the same responsibility to guard the Trust of Allah. In other words human and Jinn are same if so than the question arise as why Allah mentioned Human and Jinn separately. The answer of this question have its place in Arab culture. Let us examine that by defining two word “Ins” and “Jinn”.

Ins

Arabic root for this is A-N-S which means: to be familiar with each other. It’s the reason “Ins” is used for well familiar man/women, plural of it is “insiun” an-nas” said to be that tribe which is settled somewhere and well recognized. {Taj} {Lisan-ul- Arab}

Keeping in view this definition, please compare it to above mentioned definition of Jinn (not frequently seen gypsies tribes move from one place to another---so not familiars /recognized in other words we can call them strangers to an-nas. Ibn Faris beautifully explains that the basic meanings of “Ins” is to be evident as against “Jinn” which means to be non- evident.

Thus, here we logically concluded that Allah in 56:16 addressed both the civilized (an-nas) and uncivilized=Jinn=nomad both are the humans to serve him.

Exposition of 51:16 is as under:

Remember that the purpose of the creation of man, whether civilized urbanites or uncivilized nomads in the desert, will be fulfilled if they develop their potential abilities by following divine law (and then devote to establish the universal social order for the care of all mankind). 

Here is a comment from eminent scholar Dr Shabbir Ahmed”   Jinn = Nomads. Ins = Urbanites. Ibadah is usually translated as worship but in that sense it applies better to idol-worship. And since the Qur’an consistently promotes action over ritual, Ibadah means obeying Allah by serving His creation. The term ‘Jinn’ is often misunderstood. It is supposed that they are unseen fiery creatures that live on earth and in the atmosphere and that they can possess people. The Qur’an does not condone the existence of any such thing as ‘demons’. There is no such thing as ghoul, demons, Dracula, vampires, fairies, witches and wizards etc. All such things fall into the domain of superstition.

The word Al-Jinn or Al-Jann used in Quran for:

Al-Jann

15:26-27 Already exposed above.

55:15 And the Jinns: He has created out of smokeless fire.

Exposition:Furthermore, before mankind inhabited earth, there lived on it a species which could sustain the extremely high temperature that was prevalent at that time.  Then only that type of creation could exist.  That creation has ceased to exist now and has been replaced by human beings (15:26-27.)  

Al-Jinn

6:100, 6:112, 6:128, 6:130, 7:38, 7:179, 11:119, 17:88, 18:50, 27:17, 27:39, 32:13, 34:12,
34:14, 34:41, 37:158, 41:25, 41:29, 46:18, 46:29, 51:56, 55:13, 55:15, 55:16, 55:31, 55:33, 55:39, 55:46, 55:56, 55:62, 55:74, 72:1, 72:5, 72:6, 114:6

7:179  
 Shabbir Ahmed (Quran As It Explains Itself)

we have committed to Hell numerous people, rural and urban (they are living a life of hell). They have hearts that they use not to understand. They have eyes with which they see not, and they have ears with which they hear not. They are like cattle. Nay, they are further astray. They, they are the ones who let the life pass by unaware of its potentials.

Exposition:
You will see many among both the Jinn and Ins (Civilized and Uncivilized [strangers to civilized]) who are destined for Jahannam for they have been given the faculties of thinking, seeing and hearing but they do not utilize them (to grasp the truth). They are just like brutes - and indeed worse than them. They do not remain heedful of the laws of Allah. These are the people whose abode will be Jahannam (7/198, 10/42-43, 47/16, 67/10).

7:38
Shabbir Ahmed (Quran As It Explains Itself)

God will command them to join the previous uncivilized and civilized communities into the fire. Every later group will blame the earlier one, "Our Lord! These are the ones who misled us; double their punishment.” He will say, “Doubled for all”: but this you do not know.

Exposition:
Further exposed as: Allah will say to them “You should join the batches of Jinn and Ins who have preceded you in hell.” Different batches will enter hell one after the other. When a new batch enters, it curses the one immediately preceding it. When they are all gathered, the last one pointing to the one preceding it, will say “O Our Rabb, these are the people who had misled us; give them double chastisement.” Allah will say: “All of you will have double chastisement - one for following the wrong path and the other for misleading others (16/25). You do not realize all this.

 Note: Dr. Shabbir Ahmed
 Jinn pertains to something hidden, rarely seen, therefore, after using Tasreef, Al-Jinn = The nomads. Jannah from the same root word means a garden hidden in foliage. When the Jinns or the nomads move to dwell in towns and become civilized, they are referred to as Ins = Urbanites. Among the verses referred to above, Jinn, at times, denotes the hidden evil prompting that goes on in the human mind. 'Emotions being fiery' stands up to reason. Verse 21:37 convincingly shows what the ‘creation of Jinn out of fire’ actually means. Whereas the clear understanding is: Man has been created with. Such is the case in 21:37 with Khulaq-al-jaanna mim-maarij-im-min naar - Breaking the sentence for clarity: Khulaq-al-jaanna min marijin min naar. He has given a fiery, emotional disposition to uncivilized human beings.

As snake 

20:20, 28:31, 26:32

20:20
Shabbir Ahmed (Quran As It Explains Itself)

He felt that the message given to him was vibrant with life.

Exposition:
From then onward Moses thought about his mission seriously and took stock of the whole situation.  He realized that the task of presenting these laws before the people was not easy.  He felt as if this gigantic task was like a fast moving python (26:32-33; 7:107-108; 28:32).

28:31
Shabbir Ahmed (Quran As It Explains Itself)
"Rehearse your supporting power of truth.” Moses felt as if the mission assigned to him was like holding a huge python, and he retreated hesitating. (God said), "O Moses! Draw near (to conviction), and fear not, you are secure from harm."

Exposition 

 (Then after giving various commandments and instructions to Moses, Allah directed him to present these before Pharaoh.)  "These directives will always be a  source of dependable strength for you, and the cause of unity among the people. When Moses assessed the mission before him and the directives, he felt as if it was a living python which he was ordered to handle.  Moses was scared of facing Pharaoh and wanted to get out of this mission.  Thereupon came the voice, 'Don't be afraid O Moses! Handle the mission with confidence.  No harm will come to you.” (7:107-108; 20:17-24; 26:32-33; 27:10-12)

As Ablees  

2:34, 7:11, 15:31, 15:32, 17:61, 18:50, 20:116, 26:95, 34:20, 38:74, 38:75,

2:34
Shabbir Ahmed (Quran As It Explains Itself)
And when We said to the angels, “Humble yourselves and be subservient to Adam-mankind, they instantly complied humbling themselves. But Iblees (Satan) refused through self-glorification, and so became a reject-er of the Divine Command.

Exposition
Hearing this, the Malaika bowed before man but Iblees did not do so and chose to be defiant and thus became one of those who deny the truth.

7:12
Shabbir Ahmed (Quran As It Explains Itself)

Allah said, “What stopped you from being subservient when I ordered you?” Iblees responded, "I am better than he. You created me from fire, and created him from clay.

Exposition

Allah said to Iblees: “What prevented you from bowing to Adam when We had asked you to do so?”. He replied: “I am superior to him. You have created me of fire and him of mere clay.

As Shaitan 

2:36, 2:168, 2:208, 2:268, 2:275, 3:36, 3:155, 3:175, 4:38, 4:60, 4:76, 4:83, 4:117, 4:119, 4:120, 5:90, 5:91, 6:43, 6:68, 6:71, 6:142, 7:20, 7:22, 7:27, 7:175, 7:200, 7:201, 8:11, 8:48, 12:5, 12:42, 12:100, 14:22, 15:17, 16:63, 16:98, 17:27, 17:53, 17:64, 18:63, 19:44, 19:45, 19:68, 19:83, 20:120, 22:3, 22:52, 22:53, 22:54, 24:21, 25:29, 27:24, 28:15, 29:38, 31:21, 35:6, 35:8, 36:60, 36:62, 37:7, 37:65, 38:41, 41:36, 43:62, 47:25, 58:10, 58:19, 59:16, 81:25.

7:27
Shabbir Ahmed (Quran As It Explains Itself)
O Children of Adam! Let not your selfish desires deceive you as it deceived your ancestors, caused them to lose their Paradise, and exposed their imperfections. A host of selfish and rebellious desires lurk within you. You can't even see them but these Satans see you and befriend those who do not believe.

Exposition

O mankind! beware that Shait’an does not lead you astray as he did your ancestors exposing their “private parts” to them. Shait’an and his companions watch you from where you cannot see them. They become the friends of those who do not believe in Allah’s laws.

25:29
Shabbir Ahmed (Quran As It Explains Itself)
"Indeed he led me away from the Reminder after it had come to me. Ah, the Satan is but a traitor to the human being.”

Exposition

It is he who led me astray, although the straight path had become so visibly clear to me.  The fact is that the Shaitan (like all those who maintain their relationships for selfish ends) goes along with you like a very sincere friend, but when misfortune comes he deserts his companion, leaving him like a lamb separated from the herd.

30:60
Shabbir Ahmed (Quran As It Explains Itself)
Did I not warn you O Children of Adam! That you shall not worship Satan since it is an open enemy to you.

Exposition

The criminals will be questioned, "Did I not send you directives not to follow the rebellious powers and selfish instincts, as these are your open enemies which can estrange one brother from the other?

2:275
Shabbir Ahmed (Quran As It Explains Itself
On the contrary, those who eat Riba (usury), in greed of money, run around like someone who has been bitten by a snake. They claim that trade is like usury. But God has permitted trade and forbidden usury. One to whom the clear Admonition has come from his Lord, must abstain from taking usury forthwith. What he has taken in the past, he may keep and his judgment rests with God. As for him who returns to usury, such are the dwellers of the fire wherein they shall abide.

Exposition

 On the one hand, there are people who go to the extent of curtailing their own needs to help others (59/9), on the other, there are those who exploit the needy. They give loans charging interest (Riba). This is due to lust for money which is an affliction with the touch of Shait’an. 

Those who take Riba justify it by saying that it is a form of trade. Allah has declared trade to be lawful and Riba to be unlawful.

If anyone refrains from taking Riba after Allah’s Law has become known, he will not be held accountable for what he had had in the past, but if he reverts to the practice of taking Riba he will head towards the inferno of destruction to abide therein. 

------------------------------------------------------------------------

Our intellectual appetite still not yet over unless we conceive the idea of Shaitan and Ablees. According to my understanding these two may be divided in two state of human mind where our revolting emotions, greed, fear and hope overwhelmed us and burn our central mind. Shaitan is a physical being can be conceived by our senses but his Shaitanat remain invisible leave very strong effect on human personality “self” if not yet developed, it’s after effect manifest in the shape of Iblisiat in us.

Let us examine this in the light of Quran and “Arabic Lexicons”

Shaitan:

Root is SHN-Te -N ( Shatan) means strong, long rope.

Beirun Shatun = A deep well
Shateen or Shaatin= anything that is very far.
{Ar-Rumani} says (Shaat) or (shatan ) means to be distanced, and are the same meanings { Al- Fazul Mutradifa} { Ibn Faris} agreed that it means to be distanced
(ru-oosush-shaiteen)= A head snake (Cobra)

The word "Shaitan" has been derived from it which means:

•  To be foraway from the blessings of Allah, removed are deprived of life’s happiness
• One who give up the right path and adopts the wrong way by being rebellious.
• An ugly snake (say Cobra)

 Kindly note in Hebrew language (Shaitan) means one who obstruct.

There are several verses which can be quoted by Quran but our purpose of study is “what is Shaitan”. Let us understand through the most relevant verses of Quran.

114:4 Min sharri alwaswasi alkhannasi, 

114:5 Allathee yuwaswisu fee sudoori alnnasi, 

114:6 Mina aljinnati waalnnasi.

Above verses are exposed  as: By strictly adhering to the Divine Laws, we have to be extremely cautious of the people who come stealthily to whisper into peoples’ ears and then withdraw, thus creating doubts in their minds and weakening their firm resolve. All this is done by people who are known and familiar to you as well as by strangers; as well as through intangible forces (which operate through imperceptible psychological propaganda).

This exposition bring forward (Shaitan) as tangible physical being “ins” human who’s sneaky whispering (voice of human become as whisper in one’s breast when he suggest his subject to develop reason for doubting the straight and balance path of Allah and then moves away before the manifestation of the result of such doubting; disappointment, despair,pessimism, despondency etc).

These effects are called Ibleesiat. it is important here to understand that " Shaitan and Ablees " are not two different entities but two faces of the same coin. Beware such effects manifest in “ Nafs-E- Amarra” (  "Human self" which is either in infancy or cannot be developed due to other factors, so it is not physical nor tangible. Is it not a fire which envelop the hearts?

In order to sustain the Divine System, one has to be very careful and cautious of these evil and destructive forces. The only way to do so is to always remain fully conscious and obey the Laws of Allah.