5. Al-Maaida

Whatever a man receives in this world is bestowed by God. Therefore, one who, out of being jealous inflicts harm upon another who is better situated in life attempts, in effect, to nullify God’s plan. Such a person is to some extent given the scope to do whatever he likes in this world of trial, but in the eyes of God, he is the worst sinner. Abel drew the attention of his elder brother Cain to this fact. This created some hesitation in Cain’s mind. He realised that if he was bent on killing his younger brother, it was without any justification. But the feeling of jealousy in him did not cool down. He invented excuses to justify his action. Ultimately, his inner struggle resolved itself by returning to his self-devised justification and he proceeded to kill his brother. The voice of conscience is the voice of God. A question arising in a man’s conscience about any action of his amounts in fact to his facing a test. A man is successful if he gives a positive response to the voice of his conscience, but if, in taking the shelter of false excuses, he suppresses the voice of his conscience, then he has failed. It has been recorded in a tradition of the Prophet that transgression and the killing of kindred are sins for which punishment starts right here in this world. The punishment for the unjustified atrocity committed by Cain against his brother was given to him not only in the Hereafter but in this very world where he was immediately plunged into misery. It has come to us through Mujahid that Cain, after committing the murder, was afflicted by his lower leg becoming stuck to his thigh. He remained lying on the ground, unattended and uncared for, until he died in ignominy and distress. (Tafsir ibn Kathir). Cain was instructed by means of a crow how to bury the dead body under the ground. This points to the fact that man was less knowledgeable than the animals about the ways of nature. And, if he follows his emotions, there is no worse transgressor than he. Furthermore, it is implied that if, rather than committing a crime, a man buries the intention in his heart, he will not have to face the shame of it afterwards. A man should curb and bury his bad intentions in his heart and not allow them to emerge and become a reality. A man, before bringing his evil designs to fruition, has simply to bury the intention. If, not, he will be confronted with the problem of burying the dead body, which, even after burial, will be treated by God as not having been buried.

When one person kills another, he is the killer of not only one person but of all human beings, because he contravenes the law of respect for human life upon which the lives of all human beings depend. Similarly, when someone saves another from oppression, he is not the saviour of just one person but of all human beings, because he is protecting the principle of respect for life of all hman beings, which holds that nobody has the right to raise his hand to another. If one person attacks the honour, property or life of another, it means that abnormal conditions have developed in the society. It is necessary for Muslims to look at even one incident of this nature as if the life, property and honour of all people are in danger. In a society, the tradition of respect for each other’s life is formed as a result of a long history, and once this tradition is violated, it will be a very long time before it can be revived. Those who establish the tradition of violence in a society are the worst enemies of that society.

The greatest achievement for a man is his nearness to God. This nearness in its real and perfect shape will be his in the Hereafter. However, when a man’s righteous action brings him nearness to God, he experiences this in this world purely in the form of heavenly feeling. The way to attain this nearness is through becoming a true worshipper of God, and through struggling to make efforts for His cause.

The greatest achievement for a man is his nearness to God. This nearness in its real and perfect shape will be his in the Hereafter. However, when a man’s righteous action brings him nearness to God, he experiences this in this world purely in the form of heavenly feeling. The way to attain this nearness is through becoming a true worshipper of God, and through struggling to make efforts for His cause.

The greatest achievement for a man is his nearness to God. This nearness in its real and perfect shape will be his in the Hereafter. However, when a man’s righteous action brings him nearness to God, he experiences this in this world purely in the form of heavenly feeling. The way to attain this nearness is through becoming a true worshipper of God, and through struggling to make efforts for His cause.

The principle on which God has created the system of this world is that everybody should discharge his duty, and nobody should unnecessarily interfere in the sphere of others. All inanimate objects and animals follow this natural law. Human beings also have been given clear instructions to this effect through the prophets. But human beings who, unlike other creatures, have been given freedom for the time being, rebel, and in that way create a disturbance in the system of Nature. Such people are the worst criminals in the eyes of God. And those who declare war against God and His prophet are still worse criminals. Such people frequently indulge in acts of terrorism. This runs counter to God’s call to His subjects to refrain from creating disturbances. It also negates His invitation to them to lead their lives according to divine Nature. For such people there is a terrible punishment in this world and an all-consuming fire in the Hereafter.

The principle on which God has created the system of this world is that everybody should discharge his duty, and nobody should unnecessarily interfere in the sphere of others. All inanimate objects and animals follow this natural law. Human beings also have been given clear instructions to this effect through the prophets. But human beings who, unlike other creatures, have been given freedom for the time being, rebel, and in that way create a disturbance in the system of Nature. Such people are the worst criminals in the eyes of God. And those who declare war against God and His prophet are still worse criminals. Such people frequently indulge in acts of terrorism. This runs counter to God’s call to His subjects to refrain from creating disturbances. It also negates His invitation to them to lead their lives according to divine Nature. For such people there is a terrible punishment in this world and an all-consuming fire in the Hereafter.

The greatest achievement for a man is his nearness to God. This nearness in its real and perfect shape will be his in the Hereafter. However, when a man’s righteous action brings him nearness to God, he experiences this in this world purely in the form of heavenly feeling. The way to attain this nearness is through taqwa (fear of God) and jihad (struggle) i.e. becoming a worshipper or devotee of God through fear of God and struggling to make efforts for His cause. There are some moments in the life of a man when he finds himself in between Truth and untruth. In taking the direction of Truth, he has to surrender his ego and the structure of his worldly considerations seems to become insecure, while in adopting the way of untruth, his ego remains intact and his worldly considerations seem to be perfectly safe. In the former case, a man fears God and, overlooking all other considerations sticks to God; tolerating every difficulty and unpleasantness, he moves ahead towards God—these are the things which bless him with nearness to God. First hand experience of this nearness at that time takes the shape of aesthetic heavenly realization. On the contrary, the person who is not ready to adopt the path of fearing God and struggling to make efforts for the cause of God, drifts away from Him, and brings upon himself afflictions from which he can never get relief. The punitive system in Islam for social crimes has been formulated keeping in view two special aspects—one is punishment for a man’s crime and the other is the deterrent effect of that punishment. However, if a criminal is truly repentant after committing a crime, seeks God’s pardon and completely refrains from such misdemeanours in future, then it may be hoped that God will forgive him in the Hereafter. The matter of reward is entirely in the hands of God. There is no cause to fear, however, that despite an individual having reformed only later in his life, his earlier transgressions will not be pardoned. Nor is it true that there is some force, other than God’s will which, by recommendation or intervention, can change one’s destiny. Everything rests with God and He alone in His perfect wisdom and power decides the fate of everyone.

The greatest achievement for a man is his nearness to God. This nearness in its real and perfect shape will be his in the Hereafter. However, when a man’s righteous action brings him nearness to God, he experiences this in this world purely in the form of heavenly feeling. The way to attain this nearness is through taqwa (fear of God) and jihad (struggle) i.e. becoming a worshipper or devotee of God through fear of God and struggling to make efforts for His cause. There are some moments in the life of a man when he finds himself in between Truth and untruth. In taking the direction of Truth, he has to surrender his ego and the structure of his worldly considerations seems to become insecure, while in adopting the way of untruth, his ego remains intact and his worldly considerations seem to be perfectly safe. In the former case, a man fears God and, overlooking all other considerations sticks to God; tolerating every difficulty and unpleasantness, he moves ahead towards God—these are the things which bless him with nearness to God. First hand experience of this nearness at that time takes the shape of aesthetic heavenly realization. On the contrary, the person who is not ready to adopt the path of fearing God and struggling to make efforts for the cause of God, drifts away from Him, and brings upon himself afflictions from which he can never get relief. The punitive system in Islam for social crimes has been formulated keeping in view two special aspects—one is punishment for a man’s crime and the other is the deterrent effect of that punishment. However, if a criminal is truly repentant after committing a crime, seeks God’s pardon and completely refrains from such misdemeanours in future, then it may be hoped that God will forgive him in the Hereafter. The matter of reward is entirely in the hands of God. There is no cause to fear, however, that despite an individual having reformed only later in his life, his earlier transgressions will not be pardoned. Nor is it true that there is some force, other than God’s will which, by recommendation or intervention, can change one’s destiny. Everything rests with God and He alone in His perfect wisdom and power decides the fate of everyone.