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Monday, August 16, 2010



2:44 -Do ye enjoin right conduct on the people and forget (to practice it) yourselves and yet ye study the Scripture? Will ye not understand?

2:197 - For Hajj are the months well known. If anyone undertakes that duty therein let there be no obscenity nor wickedness nor wrangling in the Hajj. And whatever good ye do (be sure) Allah knoweth it. And take a provision (with you) for the journey but the best of provisions is right conduct. So fear Me O ye that are wise.! 217 218

217 The months well known: the months of Shawwal, Zul-qa'da, and Zul-hijja (up to the 10th or the 13th) are set apart for the rites of Hajj. That is to say, the first rites may begin as early as the beginning of Shawwal, with a definite approach to Mecca, but the chief rites are concentrated on the first ten days of Zul-hijja, and specially on the 8th, 9th and 10th of that month, when the concourse of pilgrims reaches its height. The chief rites may be briefly enumerated: (1) the wearing of the pilgrim garment (ihram) from certain points definitely fixed on all the roads to Mecca; after this the pilgrimage prohibitions come into operation and the pilgrim is dedicated to worship and prayer and the denial of vanities: (2) the going round the Ka'ba seven times (tawaf), typifying activity, with the kissing of the little Black Stone built into the wall, the symbol of concentration in the love of God; (3) After a short prayer at the Station of Abraham (Q. ii. 125), the pilgrim goes to the hills Safa and Marwa (Q. ii. 158), the symbols of patience and perserverance; (4) the great Sermon (Khutba) on the 7th of Zul-hijja, when the whole assembly listento an exposition of the meaning of Hajj; (5) the visit on the eighth, of the whole body of pilgrims to the Valley of Mina (about six miles north of Mecca), where the pilgrims halt and stay the night, proceeding on the ninth to the plain and hill of Arafat, about five miles further north, which commemorates the reunion of Adam and Eve after their wanderings, and is also called the Mount of Mercy; (6) the tenth day, the Id Day, the day of Sacrifice, when the sacrifice is offered in the Valley of Mina, and the symbolic ceremony of casting seven stones at the Evil One is performed on the first occasion; it is continued on subsequent days; both rites are connected with the story of Abraham; this is the Id-ul-Adhha; note that the ceremony is symbolically connected with the rejection of evil in thought, word, and deed. This closes the Pilgrimage, but a stay of two or three days after this is recommended, and this is called Tashriq. (2.197

3:110 - Ye are the best community that hath been raised up for mankind. Ye enjoin right conduct and forbid indecency; and ye believe in Allah. And if the People of the Scripture had believed it had been better for them. Some of them are believers; but most of them are evil-livers.

5:39 - But if the thief repent after his crime and amend his conduct Allah turneth to him in forgiveness; for Allah is Oft-Forgiving Most Merciful.

18:7 - Lo! We have placed all that is in the earth as an ornament thereof that we may try them: which of them is best in conduct.

21:51 - We bestowed aforetime on Abraham his rectitude of conduct and well were We acquainted with him. 2712 2713

2712 Rushd: right conduct, corresponding in action to the quality expressed in the epithet Hanif (sound or true in Faith) applied to Abraham in ii. 135 and elsewhere. (21.51)

2713 Hence Abraham's title "Friend of Allah" (Khalil-ullah): iv. 125. (21.51)

33:21 - Ye have indeed in the Apostle of Allah a beautiful pattern of (conduct) for anyone whose hope is in Allah and the Final Day and who engages much in the praise of Allah. 3694 3695

3694 We now have the psychology of the Believers,-God-fearing men, led by that pattern of men and of leaders, Muhammad Al-Mustafa. (33.21)

33:30 - O Consorts of the Prophet! if any of you were guilty of evident unseemly conduct the Punishment would be doubled to her and that is easy for Allah. 3708 3709

3708 "Evident unseemly conduct" i.e., proved misconduct, as opposed to false slanders from enemies. Such slanders were of no account, but if any of them had behaved in an unseemly manner, it would have been a worse offence than in the case of ordinary women, on account of their special position. Of course none of them were in the least guilty. (33.30)

33:71 That He may make your conduct whole and sound and forgive you your sins: he that obeys Allah and His Apostle has already attained the highest Achievement. 3776

3776 This is salvation, the attainment of our real spiritual desire or ambition, as we are on the highway to nearness to Allah. (33.71)

35:8 - Is he then to whom the evil of his conduct is made alluring so that he looks upon it as good (equal to one who is rightly guided)? For Allah leaves to stray whom He wills and guides whom He wills. So let not thy soul go out in (vainly) sighing after them: for Allah knows well all that they do! 3880

3880 Cf. n. 3877 above. When a stage is reached at which a man accepts Evil as his Good, his case is hopeless. Can such a man profit by preaching or guidance? He has himself deliberately rejected all guidance. Such a man is best left to stray. Perhaps, even in the paths in which he is straying, some sudden flash of light may come to him! That may be as Allah wills in His holy and wise Purpose and Plan. But the prophet of Allah is not to worry or feel disheartened by such men's attitude. He must go on tilling the soil that is open to him. For Allah's Plan may work in all sorts of unexpected ways, as in the allegory in the next verse. (35.8)

47:14 - Is then one who is on a clear (Path) from his Lord no better than one to whom the evil of his conduct seems pleasing and such as follow their own lusts? 4832

4832 Clear, or enlightened; a Path on which shines the Light of Allah. (47.14)

47:19 - Know therefore that there is no god but Allah and ask forgiveness for the fault and for the men and women who believe: for Allah knows how ye move about and how ye dwell in your homes. 4841 4842

58:7 - He tell them the truth of their conduct on the Day of Judgment for Allah has full knowledge of all things. 5341

5341 Secrecy is a relative and limited term among ourselves. There is nothing hidden or unknown to Allah. Usually secrecy implies fear or distrust, plotting or wrong-doing. But all is open before Allah's sight. (58.7)

58:12 - O ye who believe! W hen ye consult the Apostle in private spend something in charity before your private consultation. That will be best for you and most conducive to purity (of conduct). But if ye find not (the wherewithal) Allah is Oft-Forgiving Most Merciful. 5350 5351

5350 In the Kingdom of Allah all instruction or consultation is open and free. But human nature is weak. And people want special instruction or private consultation with the Prophet from one of several motives: (1) they may have, or think they have, a special case, which they are not willing to disclose to their brethren in general; (2) they may have some sense of delicacy or dignity, which can only be satisfied by a private interview; (3) they may even be selfish enough to want to monopolise the Prophet's time. These motives are, in an ascending order, worth discouraging; and yet, considering the weakness of human nature, they cannot be reprobated to the extent of shutting out their victims from chances of improvement. It is therefore recommended that they spend something in charity for the good of their poorer brethren before they indulge in such weaknesses. (58.12)

5351 The charity is a sort of expiation for their pardonable weakness. Having made some monetary sacrifice for their poorer brethren they could face them with less shame, and the charity would direct their attention to the need for purifying their motives and conduct. At the same time, this special charity is not made obligatory, lest such persons should be shut out altogether from chances of the higher teaching on account of their pardonable foibles. (58.12)

64:5 - Has not the story reached you of those who rejected Faith aforetime? So they tasted the evil result of their conduct; and they had a grievous Penalty. 5484

5484 "The evil result of their conduct" begins to manifest itself in this very life, either in external events, or in internal restlessness and agonies of conscience. But its culminating force will be seen in the "grievous Penalty" of the Hereafter. (64.5)

65:9 - Then did they taste the evil result of their conduct and the End of their conduct was Perdition.

72:21 - Say: "It is not in my power to cause you harm or to bring you to right conduct." 5745

5745 'Do not suppose that I am going to harm you individually or socially; the very opposite is my wish; but I cannot force you to right conduct; that must depend upon the purification of your own faith and will'. (72.21)


Al-Muwatta Hadith
Hadith 21.12

Fulfilling Safe Conduct Quran Subjects

Yahya related to me from Malik from a man of Kufa that Umar ibn al-Khattab wrote to a lieutenant of an army which he had sent out, "I have heard that it is the habit of some of your men to chase an unbeliever till he takes refuge in a high place. Then one man tells him in Persian not to be afraid, and when he comes up to him, he kills him. By He in whose hand my self is, if I knew someone who had done that, I would strike off his head."

Yahya said, I heard Malik say, "This tradition is not unanimously agreed upon, so one does not act on it."

Malik when asked whether safe conduct promised by gesture had the same status as that promised by speech, said, "Yes. I think that one can request an army not to kill someone by gesturing for safe conduct, because as far as I am concerned, gesture has the same status as speech. I have heard that Abdullah ibn Abbas said, 'There is no people who betray a pledge, but that Allah gives their enemies power over them.' "


5. Enjoining of right conduct by the good among the People of the Scripture

6. Enjoining of right conduct on others and not practising it oneself

Sahih Al-Bukhari Hadith
Hadith 5.106 Narrated by
Abdur Rahman bin Yazid

We asked Hudhaifa to tell us of a person resembling (to some extent) the Prophet in good appearance and straightforward behavior so that we may learn from him (good manners and acceptable conduct). Hudhaifa replied, "I do not know anybody resembling the Prophet (to some extent) in appearance and conduct more than Ibn Um 'Abd."

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