The book “Messages from the Quran” by Adham Sharkawi is distinguished by its unique approach of extracting messages from the chapters and ayahs of the Quran. It serves as a valuable reference for anyone who wishes to draw from the bountiful and rich sources of the Quran. The book broadens the reader's horizons and enlightens them with new meanings they may not have noticed before. It also uncovers the hidden gems within the Quranic stories, particularly in Allah's communication with His prophets along with other stories. The author delves into each dialogue, extracting the most precise messages hidden behind the words and phrases in the eloquent Quranic text.

This book stands out from other books on Quranic messages due to its unique feature of combining an elegant style, captivating narration, and eloquent presentation. The book approaches Quranic ayahs with elicitation, then draws clear and specific meanings from them.

It addresses profound topics that reach your heart directly, extracting lessons and morals in a smooth manner that makes you eager to continue drawing from this divine source. The book motivates readers to continuously contemplate the ayahs they come across during their reading, enhancing their ability to ponder and reflect on Allah's words. This results in a noticeable expansion of the reader's understanding, presenting a new methodology for reading the Quran. This is in addition to the sincere advice and valuable recommendations provided, based on the interpretation and extraction of Quranic stories and the significance of their words and expressions.

If we take a brief look at the sections of the book, we find that it is divided into five main sections, each addressing a specific topic:

1. First Section: Contains messages from Surah Al-Fatiha. The author explores the deep meaning of this Surah and its messages to the Muslim who recites it several times daily in their prayers.
2. Second Section: Contains messages from Surah Al-Baqarah. It touches on various topics presented in the Surah, such as worship, the struggle between truth and falsehood, faith, and certainty, among other topics.
3. Third Section: Contains messages from Surah Aal-Imran. It discusses various topics from the Surah, such as migration, victory, oppression, and patience, among other topics.
4. Fourth Section: Contains messages from Surah An-Nisa. It highlights aspects of some topics discussed in the Surah, such as women's rights, human rights, family, justice, and other topics.
5. Fifth Section: Contains messages from the remaining Surahs of the Quran not covered in the first four sections. This section addresses a range of general topics presented in these Surahs, such as corruption on earth, jihad, ethics, love, determination, high aspirations, and values, among other topics.

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The issue of polygamy has often been misused unjustly against Islam. Secularists and atheists frequently attack Islam, claiming that it oppresses women by allowing polygamy, which they argue disregards women's natural feelings. Some even go so far as to demand equality in the right to polygamy for both men and women, ignoring the psychological and physical nature of women. They forget that polygamy existed before Islam in pre-Islamic societies, where men could marry an unlimited number of women. Islam came to regulate this practice, setting limits and conditions to preserve the fabric of society from disintegration and to maintain the sanctity of the relationship between the husband and his wife.

Why Did Islam Permit Polygamy?

The nature of men differs from that of women. While a woman cannot have more than one husband due to her feelings, which cannot love two men simultaneously, and her physical nature, which would lead to confusion of lineage if she were to engage with multiple men. Men, on the other hand, have different needs. Some men are not satisfied by one woman, especially considering that women experience periods and childbirth, during which men are prohibited from approaching them. Thus, some men marry a second or even a third wife to fulfill their needs within the limits set by Allah. Additionally, a woman might not be intellectually compatible with her husband, might not meet his emotional needs, or might be infertile. In such cases, a man may marry again to keep himself away from sin and to give another Muslim woman, who might be unmarried, divorced, or widowed, a chance at marriage.

Polygamy is not just for men; it also serves societal needs. Due to wars and accidents that predominantly affect men, the number of women in society often exceeds that of men. Polygamy helps reduce the number of unmarried women, providing them with partners and preventing them from being alone, especially if they have nobody to care or be responsible for them.

Because polygamy can serve as a societal remedy, in Germany they held Munich conference in 1948 after World War II, proposing polygamy to address the surplus of women left after many men perished in the war. The proposal was, however, interjected by the Vatican.

Thus, Dr. Ali Al-Sallabi said, “All societies that prohibit polygamy and criticize its permissibility on the grounds of harming women's dignity and feelings, or causing social problems like family discord, allow women to engage in the most degrading forms of relationships, including fornication and adultery.”

Is All Polygamy Permissible?

Islam does not permit polygamy unconditionally. Unlike previous civilizations, Islam limits it to a maximum of four wives. Allah says, “Then marry those that please you of [other] women, two or three or four.” (An-Nisa: 3) Moreover, it warns men against injustice and unfair treatment of their wives. Allah also says, “But if you fear that you will not be just, then [marry only] one or those your right hand possesses. That is more suitable that you may not incline [to injustice].” (An-Nisa: 3)

The Prophet Muhammad (peace be upon him) forbade marrying close relatives simultaneously to prevent jealousy and discord. Abu Hurairah (may Allah be pleased with him) reported that the Prophet said, “A man may not marry a woman and her paternal aunt, or a woman and her maternal aunt.” (Agreed upon)

The first condition for polygamy is the man's ability to treat all his wives justly, as much as possible, following the Prophet's example. The Prophet (peace be upon him) was just to his wives in everything, despite his deep love for Aisha. He said, “O God, this is my division concerning what I possess, so do not blame me concerning what Thou possessest and I do not.” (Reported by Abu Dawood, At-Tirmidhi, and Ibn Majah) Additionally, Abu Hurairah (may Allah be pleased with him) reported that the Prophet said, “Anyone who has two wives and inclines to one of them will come on the Day of Resurrection with a side (of his body) inclining.” (Reported by Abu Dawood and At-Tirmidhi)

The second condition is the man's ability to financially support his wives and provide for their needs, including housing and clothing. Allah says, “But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty.” (An-Nur: 33)

Did Islam Oppress Women with Polygamy?

Dr. Jassem Al-Mutawa responded by saying that Islam did not oppress women with the polygamy system. Allah did not impose it on the Ummah or require every man to practice it. It was prescribed as a solution for social problems that necessitate such a system.

Allah does not approve of oppressing women. He says, “That is more suitable that they should be content and not grieve.” (Al-Ahzab: 51) The Prophet also advised kindness towards women in his farewell sermon, saying, “Act kindly toward women.”

As polygamy was prescribed for men, it also serves women, protecting the widows, the needy, and divorced women who might not find anyone to care for them. Islam acknowledges women's natural feelings of sadness and jealousy regarding their husband's second marriage and rewards them for their patience. While some women may not accept or endure polygamy, others welcome it and find happiness in this social system.

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1. alukah.net
2. Did Islam Oppress Women through Polygamy? – Dr. Jassem al-Mutawa
3. Islamqa
4. al Jazeera.net

Dr. Khaled Abu Shadi's book, “Blow, O Wind of Faith,” is distinguished in its treatment of the failures of the self that corrupt the spirit and divert it from its primary goal of reaching Allah, the Lord of all worlds.

In his book, the author identifies the reasons for this deviation through a calm introspection and confessions with the self. He then gradually moves towards the remedy and ways to overcome this deviation, making the book a compass for anyone seeking guidance on their journey to Allah through the ship of faith and salvation.

The book is also characterized by its smooth style and coherent linkage between ideas, stemming from the captivating style for which the author is known through his other works.

Another notable feature of this book is the provision of practical means and daily duties to cure the ailment and achieve recovery as soon as possible. It is a book that combines two benefits: accurately and transparently describing the cure and detailing the prescription with precise dosages and timings. Hence, it serves as a medical encyclopedia for the spiritual treatment of the human soul that has become overpowering and led its owner astray, taking him far down the path of deviation. The author seeks to guide the person on a long spiritual journey back to safety and well-being, after reconciling with the self that has rid itself of its whims and misguidance.

A quick overview of the chapters reveals that the author has divided the book into ten main chapters, each named “Breeze.” Each breeze addresses a specific topic, structured as follows:

1. “Sins: Wounds and Pains”: This chapter covers important concepts, including the causes of sins, their types, and the symptoms that manifest in the individual, diagnosed and narrated in detail.
2. “Blessings Without Gratitude”: This chapter delves into the various blessings of Allah upon the servant, such as wealth, children, spouse, tongue, eyes, and time, providing a careful reflection on each blessing and ways to preserve them.
3. “When Allah Rejoices”: This chapter discusses the conditions of sincere repentance and ways to test its authenticity to verify its acceptance.
4. “The Appointment is Paradise”: This chapter describes the bliss of Paradise that Allah has prepared for His servants in the Hereafter.
5. “Where is Allah?”: This chapter poses clear questions about how the self minimizes the presence of Allah through disobedience, leaving the reader to contemplate the depth of their deviation.
6. “I am in Need of You”: In this chapter, the author guides the reader towards the right path by acknowledging their mistakes and returning from the path of whims unconsciously taken by the self.
7. “Longing for the Messenger of Allah”: This chapter aims to make the reader feel the hardships endured by the Prophet Muhammad (peace be upon him) to deliver the religion to them.
8. “This is Why I Love My Lord”: Here, the author crowns the relationship between the servant and their Lord with an open declaration of love despite past sins, and a determination to enhance this love through all possible means.
9. “The Final Visitor”: This chapter reminds the reader of the inevitability of death, which can come at any moment, urging them to return swiftly from the path of misguidance and hasten towards the path of truth.
10. “The Best of Good Deeds”: The author concludes the spiritual journey with the reader, reaffirming the reward awaiting those who adhere to the etiquettes, teachings, and duties of this journey, which deserves to be performed in the best and most complete manner.

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Allah, the Almighty, created humans from spirit and flesh, and endowed them with many attributes mentioned in the Quran. Some of these are innate and part of their creation, while others are acquired through their environment. Between these, a person should recognize these traits to enhance the good ones and avoid the bad ones.

Innate Traits

• Weakness: Despite humans being the only creatures endowed by Allah with intellect and entrusted with the earth, they were created with inherent weakness in both physical and psychological makeup. Allah says, “Allah wants to lighten for you [your difficulties]; and mankind was created weak.” (An-Nisa: 28) This weakness encompasses not only physical frailty but also psychological weakness, lack of determination, willpower, and the inability to consistently control one's desires and whims. ⁽¹⁾ Hence, Allah's care extends to them through His Sharia laws and the opening door of repentance whenever their weakness overcomes them.

• Transgression: Allah says, “No! [But] indeed, man transgresses because he sees himself self-sufficient.” (Al-Alaq: 6-7) By nature, humans tend to overstep bounds when they feel self-sufficient, imagining they can manage on their own, which leads to their destruction. Thus, Allah's wisdom involves testing His servants to protect them from their own evils, making them realize their need for their Creator.

• Hastiness: Humans always rush for what they desire, whether good or bad. Allah says, “And man supplicates for evil as he supplicates for good, and man is ever hasty.” (Al-Isra: 11) This hastiness can be beneficial if it leads to good deeds and diligent efforts but harmful if it leads to rash actions that require deliberation. A balanced individual is one who can navigate between these impulses.

• Stinginess: Stinginess is an inherent trait in humans. Allah says, “Say to them, 'If you possessed the depositories of the mercy of my Lord, then you would withhold out of fear of spending." And ever has man been sting.'” (Al-Isra: 100) Stinginess means restricting Human’s livelihood. ⁽²⁾ This trait reflects the human tendency to be miserly due to their intense love for wealth. Allah says, “And indeed, he is, in love of wealth, intense.” (Al-Adiyat: 8)

• Pride: Al-Raghib said: Pride involves boasting about external possessions such as wealth and status. ⁽³⁾ There are two corrupting elements in pride: the first is the desire to outdo others and disregard their rights, and the second is denying Allah's blessings by attributing success to one's own efforts, imagining they are better than everyone else. ⁽⁴⁾ Allah says, “Indeed, Allah does not like those who are self-deluding and boastful.” (An-Nisa: 36)

• Argumentativeness: Allah says, “And man has ever been, most of anything, [prone to] dispute.” (Al-Kahf: 54) Human intellectual abilities enable them to use various tactics of argumentation, including showing and hiding, evasion, and deception, making them capable of prolonged disputes, whether in truth or falsehood. ⁽⁵⁾

Ali bin Abi Talib Narrated: That one night Allah's Messenger (ﷺ) visited him and Fatima, the daughter of Allah's Messenger (ﷺ) and said to them, “Won 't you offer (night) prayer?.. `Ali added: I said, “O Allah's Messenger (ﷺ)! Our souls are in the Hand of Allah and when He Wishes to bring us to life, He does.” Then Allah's Messenger (ﷺ) went away when I said so and he did not give any reply. Then I heard him on leaving while he was striking his thighs, saying, 'But man is, more quarrelsome than anything.' (18.54) (Musnad Ahmad)

• Injustice and Ignorance: Allah says, “Indeed, we offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man [undertook to] bear it. Indeed, he was unjust and ignorant.” (Al-Ahzab: 72) This means that man was exceedingly unjust and extremely ignorant, ⁽⁶⁾ as he accepted the trust and then did not fulfill it, guaranteeing it but then betraying this guarantee. ⁽⁷⁾

Shaykh al-Islam Ibn Taymiyyah states: “Man was created unjust and ignorant; fundamentally lacking in knowledge and inclined towards his own desires for evil. He always needs detailed knowledge to dispel his ignorance, and fairness in his love and hate, satisfaction and anger, actions and inactions, and his giving and withholding.” ⁽⁸⁾

• Panic: Allah says, “Indeed, mankind was created anxious: when evil touches him, impatient. And when good touches him, withholding [of it].” (Al-Ma'arij: 19-21) Ibn Kathir explains that when harm befalls him, he panics and becomes distraught, his heart almost escaping from his chest due to intense fear, and he loses hope that any good will come to him thereafter.

The remedy for this is seeking Allah's help, relying on Him, and having hope in His command, so that a person does not become prey to calamities, overwhelmed whenever something befalls him.

• Joy: Some interprets distinguish between praiseworthy and blameworthy joy based on whether it is mentioned conditionally or unconditionally in the Quran. They say that if joy is mentioned unconditionally, it is blameworthy, and it is only praiseworthy when it is qualified with something good, as in Allah's statement: “Rejoicing in what Allah has bestowed upon them of His bounty.” (Aal 'Imran: 170) ⁽⁹⁾ Joy is also mentioned in the context of blame, such as in Allah's statement: “But if We give him a taste of favor after hardship has touched him, he will surely say, 'Bad times have left me.' Indeed, he is exultant and boastful.” (Hud: 10) Ibn al-Anbari said: He is blamed for this joy because it implies insolence and arrogance in disobeying Allah.

• Ingratitude: Allah the Almighty says, “Indeed mankind, to his Lord, is ungrateful.” (Al-Adiyat: 6) This means that human nature tends towards ingratitude for blessings. ⁽¹⁰⁾ This is a trait that affects every human to varying degrees, and only the prophets and the most righteous among people are free from it; it is a trait that arises from a person's selfishness and can only be countered by self-monitoring and remembering the rights of others. ⁽¹¹⁾ The Messenger of Allah (peace be upon him) said: “Ingratitude is typified by someone who refuses to give, lives alone, and beats his slave.” (Al-Adab Al-Mufrad) This means that he does not give anything from what Allah has blessed him with, nor does he show compassion to His servants as Allah has shown to him; he is ungrateful for His blessings and contrary to what reason and religion dictate. ⁽¹²⁾

Acquired Traits

• Disbelief: Disbelief is one of the most reprehensible and detestable traits with which Allah has described humans in the Quran. It is mentioned in six instances, classified by interpreters into two types:

First Type: Disbelief as opposed to gratitude, or ingratitude for blessings, as in the ayah: “And indeed, when We let man taste mercy from us, he rejoices in it; but if evil afflicts him for what his hands have put forth, then indeed, man is ungrateful.” (Ash-Shura: 48)

Second Type: Disbelief as opposed to faith, as in the ayah: “But they have attributed to Him from His servants a portion. Indeed, man is clearly ungrateful.” (Az-Zukhruf: 15)

• Despair: The term “despairing” appears in the Quran in several instances to describe the intense despair of humans when they are afflicted by harm or deprived of a blessing. As in Allah’s sayings, “And when We bestow favor upon the disbeliever, he turns away and distances himself; and when evil touches him, he is ever despairing.” (Al-Isra: 83) All this because he is materialistic, believing only in material things and not hoping for what is with Allah, who gives and withholds, honors and humbles. ⁽¹³⁾

• Despondency: Despondency is a form of despair, but some interpreters differentiate between the two because if they were identical, the Quran would not have used both. Some say that despair is a trait of the heart, cutting off hope in Allah's mercy, while despondency is a physical trait, showing despair in the body, causing one to wither, grieve, be broken, and humble. ⁽¹⁴⁾ The Quran condemns this trait, as Allah says, “He said, 'And who despairs of the mercy of his Lord except for those astray?'” (Al-Hijr: 56)

• Wickedness: Wickedness refers to indulgence in sins. ⁽¹⁵⁾ Allah says, “But man desires to continue in sin.” (Al-Qiyama: 5) This verse reveals the reality of the disbeliever who does not want any restraints on his desires; rather, he wishes to continue in disobedience to Allah throughout his life, refusing to repent. Therefore, he denies the Day of Judgment because belief in it would impose restrictions and guidelines on him. ⁽¹⁶⁾

• Adversarial: This trait came in exaggerated form in two places, ⁽¹⁷⁾ meaning one who argues falsehood. As in Allah's statement: “Does man not consider that We created him from a sperm-drop - then at once he is a clear adversary?” (Yasin: 77) This attribute is mentioned after discussing human creation, reminding that Allah created him from a sperm-drop, a despised fluid, and then formed him, transitioning him from one state to another, bringing him into the light of the world, nourishing, providing for, and strengthening him. Yet, after reaching maturity, he disbelieves in his Creator, denies His blessings, and argues about significant matters like the resurrection, denying it and presenting arguments against it. ⁽¹⁸⁾

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 -        Tafsir Modoee Encyclopedia

1. “Islamic Morals and Their Foundations,” Al-Maidani, 1/370.
2. “Lisan al-Arab,” Ibn Manzur, 2/3525.
3. “Al-Mufradat,” Al-Raghib al-Isfahani, p. 374.
4. “Zahra al-Tafasir,” Abu Zahra, 7/3674.
5. “Islamic Morals and Their Foundations,” Al-Maidani, 1/361.
6. “Ruh al-Ma'ani,” Al-Alusi, 11/271.
7. “Madarik al-Tanzil,” Al-Nasafi, 3/49.
8. “Majmoo' al-Fatawa,” Ibn Taymiyyah,14/38.
9. “Al-Muharrar al-Wajiz,” Ibn Atiya, 4/547.
10. “Al-Jami' li Ahkam al-Quran,” Al-Qurtubi, 22/436.
11. “At-Tahrir wa at-Tanwir,” Ibn Ashur, 30/503.
12. “Tafsir al-Maraghi,” 30/222.
13. “Mafatih al-Ghayb,” Al-Razi, 17/199.
14. “At-Tahrir wa at-Tanwir,” Ibn Ashur, 25/10.
15. “Lisan al-Arab,” Ibn Manzur, 5/3352.
16. “Mafatih al-Ghayb,” 30/218.
17. “Adwaa' Al-Bayaan,” 3/261.
18. “Al-Hidayah ila Bulugh an-Nihayah.”

The human intellect holds a significant place in the Quran and the Sunnah, contrary to what Islam's enemies propagate. These critics claim that Islam is rigid and that this rigidity has led Muslims to lag behind in the advancement of human civilization. They deliberately ignore the periods of prosperity in Islamic civilization, which dominated the world for centuries and illuminated it with its civilizational and historical achievements.

Regarding the value and status of the intellect in Islam and efforts to teach Quranic sciences, “Al-Mujtama” had this interview with Prof. Dr. Abdel Fattah Khidr, Dean of the Faculty of Quranic Sciences at Al-Azhar University in Tanta (North Cairo), former Dean of the Faculty of Fundamentals of Religion in Menoufia, and Professor of Tafsir and Quranic Sciences.

First, what is the meaning and importance of the intellect in Islam as the basis for honor and responsibility?

– Linguists define the intellect as restraint and retention, derived from tying a camel with a tether, and restraining oneself from disgraceful speech and actions. It is the opposite of ignorance because the intellect is a means of acquiring and accepting knowledge. It is the reason for the honor bestowed upon Adam and his descendants and is linked to responsibility and accountability, as it is the tool for perception and discernment, distinguishing humans from other creatures. Allah says, “And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.” (Al-Israa: 70) Therefore, there is no responsibility or accountability for the insane. Islam's emphasis on the intellect is evident as it is one of the five necessities that must be preserved due to its great importance in the life of the human being honored by Allah.

In response to those who claim that Islam opposes and marginalizes the intellect, how does the Quran emphasize the importance of the intellect?

– The root "عقل" (intellect) and its derivatives appear 49 times in the Quran. Grammarians note that in all occurrences, it appears as a verb, not a noun, in both present and past tenses. It appears once in the plural speaker form and the singular present tense and 24 times in the plural form addressing people, and 22 times in the past plural form. Additionally, the Quran uses various synonymous terms for intellect, such as heart, intelligence, mind, understanding, reason, insight, perception, and others.

This is from a numerical or statistical perspective, what meanings do the root "عقل" and its derivatives convey in the Quran?

– Quranic studies confirm that the root "عقل" appears in the Quran with various meanings, primarily related to knowledge, understanding, contemplation, and comprehension. These are the most frequent meanings. "عقل" can also mean the heart that understands Allah's signs and reflects on His creation and greatness. It can imply restraint from something and following the truth, as well as criticism and rebuke for those who do not follow the truth. This underscores the intellect's significant status in the Quran as the basis for responsibility; without it, there is no accountability. For example, Allah says, “Say, 'Observe what is in the heavens and earth.' But of no avail will be signs or warners to a people who do not believe.” (Yunus: 101) and “So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts.” (Al-Hajj: 46)

Some may argue that famous scientists have no religion and some have declared atheism. Why hasn't their intellect led them to Allah, the Creator? What is your response?

– Although Islam encourages people to use their intellect, there is a difference between intellectual brilliance and the gift of guidance. Worldly success is given to those Allah loves and those He does not, but faith is given only to those He loves. Despite the Prophet Muhammad's intense love for his uncle Abu Talib, a wise man of the Quraysh, he could not guide him to faith. Allah revealed about this: “Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.” (Al-Qasas: 56) Moreover, neglecting the gift of intellect places a person lower than animals. Allah says, “Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not use reason.” (Al-Anfal: 22) and “And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless.” (Al-A’raf: 179) Allah warns against neglecting the intellect as it leads to Hell fire: “And they will say, 'If only we had been listening or reasoning, we would not be among the companions of the Blaze.'” (Al-Mulk: 10)

What about the intellect in the Prophetic Sunnah?

– There are many authentic hadiths about the intellect. Some declare a legal ruling, such as the suspension of responsibility for three types of people, including the insane. The Prophet (peace be upon him) said: “The Pen has been lifted from three; from the sleeper until he wakes up, from the crazy - or insane- one until he comes back to his senses, and from the minor until he grows up.” This confirms that the intellect is the basis for religious responsibility as it enables understanding of divine revelation and the Creator's commands and prohibitions.

Other hadiths praise those who possess intellect and wisdom. The Prophet said to Ashaj Abdul-Qais: “You possess two qualities that Allah loves. These are clemency and tolerance.” Imam al-Nawawi said: Clemency means intellect, and tolerance means patience and not rushing.

There are hadiths linking the intellect to some acts of worship. How so?

– There are many prophetic hadiths that illustrate the relationship between acts of worship and the intellect. One of these is narrated by Abu Mas'ud Al-Ansari, who said: The Messenger of Allah (ﷺ) used to gently pat our shoulders when we were standing in rows at the time of Salat and say, “Stand in straight rows and do not differ among yourselves, or else your hearts will differ due to disaccord. Let those be nearest to me who are mature and endowed with understanding (of the religion), then those who are nearest to them in these respects and then those who are nearest to them.”

Imam An-Nawawi said: “Those who are mature are the intelligent ones, and it is also said that they are the adults. Understanding refers to intellects.”

One of the companions asked: “O Messenger of Allah, inform me about that which takes me near to Paradise and draws me away from the Fire (of Hell).” He (peace and blessings be upon him) told him to “worship Allah, without associating any partners with Him; establish the prayer; pay the zakat; fast in Ramadhan; and make the pilgrimage to the House, treat others as you would like to be treated, and dislike for others what you would dislike for yourself.”

The Messenger of Allah (peace and blessings be upon him) did not enforce the punishment for adultery on Ma'iz ibn Malik Al-Aslami until he had verified the soundness of his mind from his people, after turning him away multiple times. He asked them: “Do you know if there is anything wrong with his mind.” They denied of any such thing in him and said: “We do not know him but as a wise good man among us, so far as we can judge.”

Intellect and knowledge are two sides of the same coin; thus, the loss of knowledge is linked to undervaluing intellect. Are there hadiths that confirm this?

– Yes, there are several. For example, the Prophet advised Abu Dharr al-Ghifari: “O Abu Dharr, listen carefully to what I am going to tell you: A Muslim man having a Nanny is better for him than a mountain of gold like Uhud that he leaves behind. O Abu Dharr, pay heed to what I am telling you: On the Day of Resurrection, those who have much wealth (in this world) will be the least rewarded (in the Hereafter) except those who do like this and like this (i.e., spend their money in charity). Be sensible, O Abu Dharr, to what I am telling you: Blessing is in the forelocks of horses until the Day of Rising.”  

In another instance, a companion asked the Prophet for brief counsel to comprehend. The Prophet said: “Do not get angry.” And repeated it. Anas bin Malik also noted that the Prophet would repeat his statements three times to ensure comprehension.

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Patience is a noble virtue in Islamic Sharia, repeatedly encouraged to be adopted and practiced. Those who are patient are among the best of servants, as Allah has praised them in various ayahs in His Book. Due to the significant rewards and benefits associated with this virtue, it is not easy for the human soul to embody patience without numerous attempts, striving, and training to overcome the urge for revenge and other desires.

First, it’s important to define patience, to understand its essence, purpose, and goal. Patience, as defined by Ibn Qayyim in his book “Uddat as-Sabirin,” is restraining the soul from panic and discontent, holding the tongue from complaining, and controlling the limbs from slapping the cheeks, tearing the clothes, and similar actions.

Moreover, patience is Allah's advice to all His believing servants. Allah addresses His servants clearly in His noble Book, advising them to be patient and informing them of the reward they will receive if they embody this virtue. Allah says, “And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient, who, when disaster strikes them, say, 'Indeed we belong to Allah, and indeed to Him we will return.' Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided.” (Al-Baqarah: 155-157)

Given the importance and status of patience, the archives of the righteous Salaf and the first generation of this Ummah are not devoid of sayings that encourage adopting and embodying patience. Therefore, we will mention a small portion of what has been narrated from the righteous Salaf about the importance of patience and adopting it to join the ranks of the patient.

We begin with Umar ibn al-Khattab (may Allah be pleased with him), who said about patience: “The best life we attained was through patience. If patience were among men, it would be noble.”

Consider what Ali ibn Abi Talib (may Allah be pleased with him) said: “Indeed, patience in faith is like the head to the body. If the head is cut off, the body perishes.” Then he raised his voice and said: “Indeed, there is no faith for one who has no patience. Patience is a mount that does not stumble.”

Let's ponder the concise statement of Abdullah ibn Mas'ud (may Allah be pleased with him) who summarized it by saying: “Patience is half of faith, and certainty is the whole of faith.”

Here is the master of ascetics, Al-Hasan Al-Basri, telling us about patience: “Patience is a treasure from the treasures of goodness, Allah does not give it except to a noble servant.”

Consider what Umar ibn Abdul-Aziz said: “Allah does not bestow a blessing upon a servant and then take it away, compensating him with patience, except that what He compensates him with is better than what He took away.”

Said ibn Jubayr said: “Patience is the acknowledgment of the servant to Allah for what has afflicted him, and his reckoning with Allah and hope for His reward.”

As for Shaqiq al-Balkhi, he said: “Whoever complains about a misfortune to other than Allah will never find the sweetness of obedience to Allah in his heart.”

Here is Yunus ibn Yazid's question when he said: “I asked Rabi’ah ibn Abi Abdur-Rahman: What is the ultimate limit of patience? He said: 'It is that the day you are afflicted with a misfortune is like the day before you were afflicted.'”

As for Al-Hariri, he said: “Patience is not to differentiate between the state of blessing and the state of trial with tranquility in both.”

We conclude with Abu Ali al-Daqqaq, who said: “The patient ones triumphed with the honor of both worlds because they gained Allah's companionship, for Allah is with the patient.”

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In order to discuss the issue of reform and reformers, we must first imagine what would happen if societies were devoid of reformers. What if reformers abandoned their mission and left their communities without guidance, advice, or sacrifices of time, effort, and money to convey the word of Allah? What if everyone in society did as they pleased according to their desires, without anyone knowing or caring about the permissibility or impermissibility of their actions, and without finding anyone to advise them and correct their mistakes? What would the state of this society be like?

Allah answers: “And your Lord would not have destroyed the cities unjustly while their people were reformers.” (Hud: 117) Reform is the only guarantee to save any society from destruction. It involves finding someone to teach your child in a mosque circle, someone to reconcile between spouses whose home is on the brink of collapse, someone to mend the rift between two neighbors fueled by hatred, envy, and simple disputes, someone to mediate between two believing factions, and someone to advise a Muslim girl to wear the hijab.

Righteousness involves fulfilling the rights of Allah and His servants. A pious person may devote themselves to worshipping Allah, but a Muslim must aspire to be a reformer to achieve complete righteousness. Full righteousness is achieved through reform.

There are many Quranic ayahs that command Muslims to reform and warn against abandoning it to prevent the society from falling and losing its identity. These noble ayahs convey several messages: reform is the mission of the prophets. Allah says, “And Moses said to his brother Aaron, 'Take my place among my people, do right [by them], and do not follow the way of the corrupters.'” (Al-A’raf: 142) Reform is the opposite of corruption, and the behavior of a Muslim contrasts with that of a corrupt person. Allah says, “And do not obey the order of the transgressors, who cause corruption in the land and do not amend.” (Ash-Shu’ara’: 151-152) The reward of the reformer is not lost: “But those who hold fast to the Book and establish prayer - indeed, We will not allow to be lost the reward of the reformers.” (Al-A’raf: 170) Allah commands His servants to reform: “And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly. The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy.” (Al-Hujurat :9-10)

Um Kulthum bint `Uqba reported that she heard Allah's Messenger (ﷺ) saying, “He who makes peace between the people by inventing good information or saying good things, is not a liar.” (Narrated by Al-Bukhari and Muslim). Abu Huraira reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Every joint of a person must perform a charity each day that the sun rises: to judge justly between two people is a charity. To help a man with his mount, lifting him onto it or hoisting up his belongings onto it, is a charity.” (Narrated by Al-Bukhari and Muslim) AbudDarda' reported that the Messenger of Allah (peace be upon him) said: Shall I not inform you of something more excellent in degree than fasting, prayer and almsgiving (sadaqah)? The people replied: Yes, Prophet of Allah! He said: It is putting things right between people, spoiling them is the shaver (destructive). (Reported by Abu Dawood)

Why should a Muslim be keen on reform?

1. It is a direct command from Allah and a reason for sending the messengers.
2. It protects society from discord and nations from destruction.
3. It involves enjoining good and forbidding evil, which are among the main reasons for the excellence of the Ummah.
4. It protects society from moral and spiritual diseases.

Types of Reform

• Self-reform: This involves a Muslim committing to maintaining acts of obedience and avoiding everything that displeases Allah. It also involves quickly repenting and acknowledging one's sins before Allah. Allah says, “But if they repent and correct themselves, leave them alone. Indeed, Allah is ever Accepting of repentance and Merciful.” (An-Nisa’: 16) Here, Allah mentions reform along with repentance, indicating that true repentance involves self-reform and righteous deeds. Allah always pairs repentance with good deeds, indicating that actions are evidence of giving up sins. When the soul deviates and is surrounded by sin, it cannot escape this state merely by words, but by words, intention, and actions. When this happens, Allah accepts the repentance. ⁽¹⁾
• Family reform: A man is commanded to save his family from the fire by reforming them, encouraging them to perform acts of obedience, and monitoring their acts of worship with patience, not merely feeding them. Allah says, “And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you. And the [best] outcome is for [those of] righteousness.” (Taha: 132) One example of reforming one's relatives is the believer from the family of Pharaoh, about whom Allah says, “And there came from the farthest end of the city a man, running. He said, ' O my people, follow the messengers.'” (Yasin: 20) In the Interpretation of the ayah, the phrase “from the farthest end of the city” highlights the dedication and strong desire of this caller for reform. The distance did not deter him from striving to fulfill his duty and uphold the right. The word “came running” serves as a reminder to those who call for reform, awakening their zeal to expend their utmost effort in this cause and hasten to give advice to the best of their ability. ⁽²⁾
• Reconciliation between estranged spouses: Allah says, “And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allah will cause it between them. Indeed, Allah is ever Knowing and Acquainted [with all things].” (An-Nisa’: 35)
• Reform among fighting Muslims: Allah says, “And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly.” (Al-Hujurat: 9) Al-Tahir ibn Ashur says: The command to reform between them is obligatory before starting the fighting, and that is when signs of conflict appear. This is more necessary than waiting for the fighting to occur, so the issue can be addressed before it escalates.
• General reform among the believers as brothers: Allah says, “The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy.” (Al-Hujurat: 10)

Means of Assistance

1. A Muslim's awareness of the importance of reform and its role in preserving social constants, values, and morals.
2. Studying the Quranic ayahs that encourage reform and understanding that it is part of the Muslim's mission in life.
3. Recognizing that reform is a divine command and a prophetic directive to Muslims.
4. Linking reform to the excellence of the Ummah and the condition of its existence.
5. Understanding that abandoning reform contributes to societal corruption, even if the individual himself is righteous.
6. Seeking the rewards of the reformer in this world and the Hereafter.
7. Realizing that the reformer helps protect the Ummah from destruction.
8. Striving for the highest ranks by working towards reconciliation between disputing parties. 

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(1) “Zahrat al-Tafsir” by Muhammad Abu Zahra (3/1612).

(2) “Calling for Reform” by Muhammad al-Khidr Hussain, p. 17.

(3) “Tafsir Ibn Ashur” (26/199).

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Allah made water the essence of life, as He said, “And Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent.” (An-Nur: 45) He also said, “And it is He who has created from water a human being and made him [a relative by] lineage and marriage. And ever is your Lord competent [concerning creation].” (Al-Furqan: 54) And He said, “And who sends down rain from the sky in measured amounts, and We revive thereby a dead land - thus will you be brought forth.” (Az-Zukhruf: 11)

Allah made water the foundation of human civilization, economic development, and urban construction. He said, “And [He] sent down from the sky, rain and produced thereby categories of various plants. Eat [therefrom] and pasture your livestock. Indeed, in that are signs for those of intelligence.” (Taha: 53-54)

Divine Miracles

Allah supported His messengers with water when their people needed it, sending it through miracles so they could drink from it. Examples of this include the people of Prophet Musa when they asked him to pray for water. He prayed, and Allah supported him with water. Allah said, “And [recall] when Moses prayed for water for his people, so We said, 'Strike with your staff the stone.' And there gushed forth from it twelve springs, and every people knew its watering place. 'Eat and drink from the provision of Allah, and do not commit abuse on the earth, spreading corruption.'” (Al-Baqarah: 60) And He said, “And We inspired to Moses when his people implored him for water, 'Strike with your staff the stone.' And there gushed forth from it twelve springs. Every people knew its watering place.” (Al-A'raf: 160)

Similarly, Allah supported His Prophet Muhammad (peace be upon him) with water for the people. In an agreed-upon hadith, Jabir ibn Abdullah narrated: “The people became very thirsty on the day of Al-Hudaibiya (Treaty). A small pot containing some water was in front of the Prophet (ﷺ) and when he had finished the ablution, the people rushed towards him. He asked, 'What is wrong with you?' They replied, 'We have no water either for performing ablution or for drinking except what is present in front of you.' So he placed his hand in that pot and the water started flowing among his fingers like springs. We all drank and performed ablution (from it).”

Sadaqah Jariyah (Ongoing Charity)

One of the significant acts of worship and righteous deeds whose reward continues after a person's death is providing water. Anas ibn Malik narrated that the Messenger of Allah (peace be upon him) said: “Seven deeds of a servant continue to be rewarded after his death while he is in his grave: knowledge to be learned, constructing a canal, digging a well, planting a date-palm tree, building a mosque, handing down a written copy of the Quran, and leaving a righteous child who seeks forgiveness for him after his death.”

The importance of providing water as charity for the deceased is also highlighted in a narration by Al-Nasa'i, Abu Dawud, and Ibn Majah. It was repored from Sa'd bin 'Ubadah that his mother died. He said, “O Messenger of Allah, my mother has died; can I give charity on her behalf?” He said: “Yes.” He said: “What kind of charity is best?” He said: “Providing drinking water.”

Leads to Jannah

In Sunan Abu Dawud, Abu Sa'id Al-Khudri narrated that the Messenger of Allah (peace be upon him) said, “Any Muslim who gives drink to a Muslim who is thirsty, Allah will give him a drink from the Sealed Nectar.” When the Prophet and his companions migrated from Mecca to Medina, they suffered from a water crisis because the only fresh water in Medina was from the well of Ruma, owned by a Jew who sold the water at high prices. The poor complained about his greed to the Prophet, who wished that one of the companions would buy the well and make its water available for Muslims.

The Prophet announced this wish among the companions, as narrated by At-Tirmidhi in a good chain of narration: “Who will buy the well of Rumah and dip his bucket in it alongside the buckets of the Muslims, in return for a spring in Paradise?” In another narration, “in return for a better one in Paradise?”

Uthman ibn Affan promptly went to the Jew, seeking to buy the well entirely, but the greedy Jew refused. So, Uthman negotiated to buy half of it. He bought half for twelve thousand dirhams, allowing him to use it one day, and the Jew the next. Muslims would draw water on Uthman's day enough for two days. Seeing his business decline, the Jew offered to sell the other half, and Uthman bought it for eight thousand dirhams, making the well entirely for Muslims.

In Sahih Al-Bukhari, Abu Hurairah narrated that the Messenger of Allah (peace be upon him) said, “While a man was walking he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, 'This (dog) is suffering from the same problem as that of mine. So he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and watered the dog. Allah thanked him for his (good) deed and forgave him.” The people asked, “O Allah's Messenger (ﷺ)! Is there a reward for us in serving (the) animals?” He replied, “Yes, there is a reward for serving any animate.”

Warning Against Withholding Water

Islam warns against withholding water from those in need. If someone has the means to provide water and denies it, Allah will deny them water on the Day of Resurrection when they are in dire need. In Sahih Al-Bukhari, Abu Hurairah narrated that the Prophet (peace be upon him) said: “There are three to whom God will not speak and at whom He will not look on the day of resurrection: a man who swears falsely about some merchandise that he has previously received a larger offer than he has now been given; a man who swears a false oath after the afternoon prayer to deprive thereby a Muslim of his property; and a man who withholds excess water. God will say, ‘Today I am withholding from you my grace as you withheld excess water which was not produced by the efforts of your hands.’”

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The views of scholars on the concept of renewal in Islam vary, but they revolve around reviving the principles revealed by this noble religion in the various aspects of human life. Among the most important areas that renewal encompasses are the following:

1. Preserving the Original Texts of the Religion Pure and Authentic:

If renewal means reviving the principles of the religion, then the religion is based on the original texts that Allah revealed in His Book or that the Messenger of Allah (peace be upon him) explained in his Sunnah. No religion can survive without preserving its texts. Previous religions were distorted, and their followers deviated from the straight path due to the loss of their foundational texts and the failure of their followers to preserve and verify them.

In Islam, it is evident that Allah has taken it upon Himself to preserve it. Allah says, “Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian.” (Al-Hijr: 9) The preservation of the Qur'an necessitates the preservation of the Sunnah because it explains the Qur'an. Allah says, “And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought.” (An-Nahl: 44)

Although the original texts of Islam, the Qur'an and Sunnah, are preserved by Allah, this preservation is realized through the efforts and sacrifices of devout scholars. This has indeed happened, as the Qur'an has received meticulous care from Muslims, both in written form and through memorization. Similarly, the Sunnah has been accurately and faithfully transmitted by successive generations of scholars, who have defended it against the schemes of every era and place.

2. Conveying the Correct Meanings of the Texts and Reviving the Proper Understanding of Them:

The Messenger of Allah (peace be upon him) explained the meanings of the Qur'an to his Ummah completely and satisfactory. The Companions received the meanings of the Qur'an from the Messenger of Allah (peace be upon him) just as they received its words. This applies to the hadith as well, as the words are meant to convey meanings. It is impossible that Allah and His Messenger would have addressed the people with something they do not understand. Therefore, understanding the Qur'an and Sunnah according to the understanding of the Companions and receiving the meanings of the texts from them is essential. The language of the revelation was their daily language, and they witnessed the circumstances of its revelation and eagerly applied it. Their understanding of the texts, therefore, becomes an integral part of the religion, and disregarding their understanding equates to following a path other than that of the believers. ⁽¹⁾

If the texts are left to people's own interpretations and intellects, it is likely that the forms of the religion will vary due to the differences in minds and understandings, influenced by factors such as time, place, environment, culture, desires, and inclinations. Efforts to distort the texts of the Qur'an and Sunnah have failed, but some malicious individuals have succeeded in misinterpreting the meanings of the texts and diverting them from their true indications through various forms of interpretation and alteration. ⁽²⁾ Therefore, reviving the methodology of the Companions and those who followed them in understanding and applying Islam, and diligently documenting what has been transmitted from them in this regard, is one of the most important areas of renewal.

3. Ijtihad in New Issues and Finding Solutions for Them:

If Islam is Allah's eternal religion until the Day of Judgment, encompassing all times, places, and people, and its texts are limited while events and new issues are numerous, then the necessity of opening the door of ijtihad (independent reasoning) becomes apparent. This is to apply the limited texts to the numerous events and find appropriate Islamic solutions to emerging problems. Otherwise, people would face hardship and difficulty due to their distance from the rulings of their Lord, and the enemies of the religion, with their malicious intentions and ill-willed souls, would have grounds to accuse Islam of rigidity, backwardness, and unsuitability for all times and places.

4. Correcting Deviations:

Deviation from the religion manifests in two forms: first, deviation in concepts and values; second, deviation in behavior and actions. The first form of deviation means the emergence of beliefs and concepts about the religion that are contrary to the truth revealed by Allah. The second form means maintaining correct beliefs, but the behavior and actions contradict the beliefs and concepts.

Scholars describe the deviation in beliefs as the disease of doubt, and the deviation in behavior as the disease of desire. Ibn al-Qayyim says, “The heart is afflicted by two diseases that are deadly if they take hold of it: the disease of desires and the disease of doubts; these are the root of all human ailments except those whom Allah protects.” ⁽³⁾

5. Protecting the Religion, Defending It, and Striving in Its Cause:

Restoring the religion to its roots, safeguarding it from tampering and distortion, and protecting those who adhere to it and carry its banner require strength and firmness. The essence of the religion is a book for guidance and a sword for support, as Allah says, “We have already sent Our messengers with clear evidence and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allah may make evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and Exalted in Might.” (Al-Hadid: 25)

6. Searching for Solutions to Revive the Forms of Civilizational Interaction for Muslims:

Achieving a prominent civilizational status among contemporary nations requires establishing forms of peaceful coexistence and activating civilizational communication with other nations, renewing the religious and political discourse directed at others, addressing environmental issues grounded in Islam, and highlighting and reviving the civilizational values of Islam. ⁽⁴⁾ Anyone who makes an effort in any of these fields has a share in renewal, and the greater the fields the renewer engages in, the higher his rank in renewal. The successful one is he whose renewal encompasses all fields.

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1. Ma Ana 'Alayh wa Ashabi by Ahmed Salam, p. 96.
2. Ma'ālim al-Hudá by Marwan al-Qaisi, p. 108.
3. Miftaah Dar as-Sa'aadah (1/ 305).
4. The Impact of Islamic Thought on the Civilizational Advancement of Muslims by Dr. Jaber Eid, p. 156.

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