Today’s reflection is from Sura Furqan and over the next few days, we will look at selections from verses 63-76 in Chapter 25 Sura Furqan, where the Quran talks about the qualities of Ibad ur Rahman or the Servants of the Most Merciful. 

The verse reads: The servants of the Compassionate are those who walk humbly upon the earth, and when the ignorant address them, say, “Peace.”

The word “ibad” which is usually translated as “servants” or “slaves” means so much more than that. An Abd  is  in  essence,  one  who  is  so  aligned  to  the  wishes  of  the  Master  that  he  has  no  wish  or  no  self  of  his  own.

 From  head  to  toe,  he  is  enslaved  to  the  wishes  of  the  one  whom  he  serves. And whom does he serve: The Rahman or the Most Compassionate and most merciful.

It is interesting to note that previously in this Sura, when the disbelievers had been told to submit to the Rahman, they mocked the Holy Prophet [saw] by asking “What is the Ar Rahman?”. In these verses, it is almost as if Allah [swt] is taking pride in introducing Himself through identifying what characteristics are held by those who are His ibaad. The implication is that when His servants are so dignified and lofty, the magnificence of Allah [swt] the Beneficent, will be understood better.

The  word  that  Allah  [swt] uses  in  this  verse for Himself is  not  Allah  or  not  any  of  His  other  beautiful names.  He  is  specifically  identifying Himself  as  the  Most Merciful, the  Compassionate.  

And so, if  we  are  to  be  the  ibaad  of  the  Rahman,  of  the  Most  Compassionate,  then  in  the  first instance, we  have  to  reflect  this  quality  of  Rahma, compassion within  ourselves. 

The verse goes on to identify two qualities that these special ibaad have: the first one being that they walk humbly upon the earth. [we will cover the second one tomorrow inshallah]

To walk humbly is interpreted by scholars to mean with dignity, tranquility, and forbearance and refers not only to walking, but also to the general conduct of one’s life. Humility begins as an internal attitude and then shows in outward behaviour such as how we walk and talk. 

Scholars point out that the fact that humility is the first characteristic mentioned tells us that just as arrogance is considered the mother of all evil, humility is the door from which all goodness and spiritual elevation can be accessed.

Scholars also explain that humility and its application in our lives can be understood in two ways: General humility and specific humility. 

General humility refers to our overall conduct. It is a quality that should be embedded in our souls which subsequently exemplifies itself in all aspects of our life, especially our relationship with Allah (swt). Such humility is best nurtured by continuously recognizing our complete dependence upon Allah [swt] and His self-sufficiency. The fact that every single thing we have been granted is a gift, a gift that is fragile and the realization that we cannot control the continuation of it helps in recognizing how completely dependent we are on Him and this creates an ongoing sense of humility. 

Specific humility is refers to how our internal humility expresses itself in outward action and in this verse the act of walking is particularly mentioned. The way we move through life, how we hold ourselves up and how we walk, the mark we leave on the earth, all speak to our internal level of humility. 

Another verse of the Quran advises something very similar: Do not walk exultantly on the earth. Indeed, you will neither pierce the earth, nor reach the mountains in height (Holy Quran 17:37). 

In order to implement this verse and the quality of humility in our attitude and our actions, let us become mindful of the message our body language is sending. Are we strutting about, do we have an attitude of entitlement that shows up in how we treat others and the resources of the earth? 

Let us also reflect on these two prophetic narrations: 

“Humilty and modesty increases the rank and dignity of one who is humble, then be humble so that Allah exalts you.”.  In other words, Allah raises the ranks of those who are humble. 

“The fruit of knowledge is humility.” (Imam Ali (as). Meaning that true knowledge [both acquired from outside and from within] shows up as humility not arrogance. 

For those of us who struggle with pride and arrogance, here are some recommendations to foster humility within ourselves: 

1.     Reflection on the Attributes of Allah: Reflecting on the greatness, mercy, and infinite wisdom of Allah can naturally evoke humility within oneself. Recognizing one's own limitations in comparison to the vastness of Allah's creation can help foster humility.

2.     Gratitude and Remembrance: Engage in frequent remembrance of Allah (dhikr) and express gratitude for His blessings. Acknowledging that all blessings come from Allah fosters humility by reminding oneself of dependence on Him.

3.     Self-Reflection and Repentance: Regularly reflect on one's actions, intentions, and shortcomings. Seek forgiveness from Allah for past mistakes and resolve to improve oneself. Genuine repentance requires humility to acknowledge one's faults.

4.     Serving Others: Engage in acts of service and charity for the benefit of others without seeking recognition or reward. Serving others humbly reminds us of our shared humanity and dependence on each other.

5.     Associating with the Humble: Surround yourself with people who embody humility and modesty. Their example and company can inspire and reinforce humble attitudes and behaviors.

6.     Reminding oneself about the source of all blessings: Remind yourself of the transient nature of worldly achievements and possessions, and strive to remain humble in success as well as adversity.

7.     Regular Self-Assessment: Regularly evaluate your thoughts, words, and actions to ensure they align with Islamic teachings and values. Humility involves constant vigilance against the ego's tendencies towards arrogance and self-centeredness.

Yesterday we started discussing the qualities of the Ibad ur Rahman [servants of the Most Compassionate] from Chapter 25, Sura Furqan. We said that we need to reflect the quality of compassion within ourselves and then we discussed the first quality from verse 63: the quality of humility. 

Today, let us look at verse 63 again and explore the second quality of Ibad ur Rahman which reads:

The servants of the Compassionate are those who walk humbly upon the earth, and when the ignorant address them, say, “Peace.”

The second characteristic of these special servants of the Most Merciful is that when confronted with prideful ignorance, foolishness, aggression, pointless arguments or badgering, they do not engage with such behaviour and simply say: Peace. When people are addressing them with the aim to ridicule them or bait them into arguing, they maintain their emotional balance and do not accept the bait. 

We recognize the word “Salaam” as the Muslim greeting of “May peace be upon you”. This use of the word is different. Scholars explain that the word Salaam here is to command one to have an attitude of restraint and forbearance and use it to signal a refusal to engage. It is to say farewell to their senseless words. This ‘peace’ is not a greeting which is the sign of kindness and friendship. This is the ‘peace’ that is the sign of patience and the outcome of humility.

It is important to point out that the use of the word “peace” is not suitable in all interchanges where there is a difference of opinion or debate. As we have been discussing earlier this month, we have guidance on how to discuss and debate with people when there is a difference of belief or opinion. 

In order to fulfill the aims of dialogue and communication, we do need to discern between constructive dialogue and futile conflict. While the servants of the Compassionate are enjoined to share knowledge with sincerity and humility, they are also advised to exercise discretion in their interactions. This discretion entails recognizing when engagement serves a meaningful purpose and when it merely perpetuates discord.

In situations where dialogue devolves into argumentation for the sake of argumentation – devoid of genuine inquiry or mutual understanding – the refusal to engage becomes an act of self-preservation and boundary-setting. By declining to participate in fruitless debates, individuals exemplify humility by prioritizing inner peace over the ego-driven but short-lived gratification of proving oneself right.

Recognizing when a discussion is about to devolve thus requires us to be grounded in introspection, restraint, and wisdom. We need to recognize our own triggers – those internal mechanisms that predispose us towards reactive behavior. By consciously acknowledging these triggers, we can pre-emptively pause and remind ourselves that we can take a moment or more to regain emotional equilibrium before responding.

A beautiful example of such a situation is found in the conduct of Imam Zain al-Abidin [as], who, when subjected to unwarranted insults and abuses, responded with  “If what you say is true, may Allah forgive me; and if you are lying, then Allah may forgive you.” This short exchange teaches us that stopping an argument with “Salam/Peace” can take a sentence or two. 

Reminding ourselves of, and acting on, this verse is vital in today’s divisive climate. Social media platforms serve as battlegrounds for ideological clashes, particularly in the realm of politics. Individuals often find themselves embroiled in heated debates, where differing opinions give rise to animosity and division. Amidst the cacophony of voices clamoring for validation and supremacy, responding with peace becomes a radical act of humility and even resistance. Saying Salaam in a situation like this is NOT giving in or acceptance of the opinion. It is a signal that one is refusing to respond to baseless insults and groundless arguments. It is a sign that while we are open to discussions based on fact and reason, we will not compromise our dignity by engaging in exchanges which are geared towards mockery, insults and abuse rather than understanding. 

To summarize, every conflict that is unproductive or turns ugly presents us with a choice. We can protect our dignity, our relationships and our energy by refusing to engage by simply saying Salaam thereby signalling the end of our involvement.  Or we can continue to engage in unproductive discourse, driven by our need to be right. 

Which will we chose the next time we find ourselves in such a situation?

Continuing with our series of drawing a portrait of the Ibad ur Rahman [the Servants of the All Compassionate], verse 64 of Chapter 25, Sura Furqan says: 

And they who pass the night prostrating themselves before their Lord and standing. [25:64]

So the third quality mentioned of the Ibad ur Rahman is that In the pursuit of spiritual elevation and perfection of servitude to the All Compassionate they are drawn to the tranquility of the night, seeking solace in the worship of their Creator. 

The act of waking in the depths of the night, when the world is cloaked in darkness and asleep, while worldly distractions fade away, is a testament to their sincerity. It's a time devoid of pretense, where believers immerse themselves in heartfelt supplication and connection with the Divine. The Ibad ur Rahman deprive themselves of pleasant sleep at this time and turn to what is of greater value. They understand the significance of these moments, drawing energy and peace from their intimate communion with Allah.

The significance of the late-night prayer, or Salat al-Layl, resonates throughout the Quran and Prophetic narrations [hadith]. It is described as a means of acquiring inner strength and of seeking forgiveness. The Holy Prophet Muhammad [saw] made it a regular part of his nightly rituals.

Scholars explain that the Late-Night Prayer, or the Salāt al-Layl/Namāz-i Shab/Tahajjud prayer, has a tremendous influence on the spirit. 

As we may have experienced, taking time out for prayers in the middle of the day is challenging as so many thoughts and affairs occupy our mind. The world is still spinning and many things vie for our attention. While we continue to pray of course, we may find it challenging to have that peace of heart and stillness so necessary for strong connection during salaat. But at night the demands of the material world are quiet for a while and we can focus on attuning ourselves with the Creator.

This is why those who are serious about spirituality make the most of the last part of the night. They turn to God while the world sleeps, thereby enlivening their hearts, strengthening their will, and perfecting their sincerity through worship at this special time.

Of course, this effort is richly rewarded by the All Generous. 

In one narration, the Holy Prophet [saw] explains: 

Verily when a servant withdraws to be alone with his Master in the middle of the dark night and intimately converses with Him, Allah places divine light into his heart…then He, Exalted be His Splendor, says to His angels, ‘O My angels, look at My servant how he seeks solitude to be with Me in the middle of the dark night while the worthless ones remain heedless and the negligent ones sleep. Witness that verily I have forgiven him (Āmālī of al-Sadūq, p. 230, h.9). 

In another narration, Imam Jaffar Sadiq [as] suggests that the impact of the night prayer spreads across our homes and surroundings as well:

“Verily the homes in which night prayer is performed its light illuminates before the inhabitants of the heaven as stars glow for the people of the earth.” (Bihār ul-‘Anwār, Vol. 87, P. 161)

In another narration, the Holy Prophet [saw] said: Three things bring happiness to the heart of a believer: a) Meeting brethren in faith  b) Breaking the fast  c) Waking up in the later part of the night [for Salatul Layl]. 

We are blessed that in the month of Ramadan, we have the opportunity to taste all these joys. If we are struggling to make Salaatul Layl into a regular habit, this month is the perfect opportunity to build this habit. Scholars explain that if we are not able or ready to make the entire 11 units of prayer into a habit, we can wake up just a little bit earlier for fajr and pray the last three units on a regular basis. 

Let us close by reminding ourselves of another promise of God reserved for those who are regular in their Tahajjud prayers: 

And during a part of the night, say the night prayer beyond what is incumbent on you; perhaps your Lord will raise you to a praiseworthy position.
[Sura al-Israa, 17:79]

And also remind ourselves of that the doors of His Mercy and blessings are specially open for us at this time. In a beautiful Du‘ā recommended by Imam al-Sajjād (a) for recitation before beginning Salātul Layl, we say: 

My God, the stars of Your sky have descended and the eyes of Your people are sleeping and the voices of Your servants and Your animals have become silent, and the kings have locked their doors and its guards are moving around it, and they are guarded from he who wishes to ask them for a need or to get a benefit from them. But You my God, are Ever Living, Subsistent, slumber or sleep does not overtake you

Continuing with the portrait of Ibad ur Rahman, verses 65 & 66 from Sura Furqan outline another quality: 

[25:65] And they who say: O our Lord! turn away from us the punishment of hell, surely the punishment thereof is lasting

Servants of the Ibad ur Rahman are in continuous touch with their own humanity, with their propensity to make mistakes, to offend, to fall short and to choose evil over good in the moment. They are deeply aware of their own shortcomings due to the nature of being human. 

They also recognize that every action has a consequence and that the Hereafter is a place of accountability. They understand that while this world often hides the true impact and consequences of our actions, that in the Hereafter the impact will become apparent. 

Theirs is a prayer of humility: they rely not on any good works which they may have done, but on the Grace and Mercy of Allah. They realise that while Allah [swt] is infinitely Merciful, that the courtesy of the Ibad ur Rahman is that they do not take this Mercy for granted. 

In spite  of their worship , they do not rest and think how pious they are, nor do they take their salvation for granted, they know that with all their best effort, they cannot do justice to His Mercy, they know that if they attain Salvation, it will be, not because of their worth but because of His Mercy. And so their attitude is one of constant striving and seeking of forgiveness and mercy rather than having the attitude of self-satisfaction and the feeling that they have arrived. The condition that believers are asked to attain is to be in a state between hope and fear. Fear of the result of our actions balanced with the hope in His Mercy.  

Seeking forgiveness constantly was part of the Sunnah of the Holy Prophet [saw]. He 

used to seek forgiveness every day, after every gathering, at the end of every Salaat, and generally showed how important it was to turn to Allah constantly. 

Hadith tells us that that person is fortunate who on the Day of Judgement opens his book of deeds and finds under every sin he committed, a stamp of forgiveness. We can facilitate this by asking for it regularly. Just as we clean our body, our home, our possessions, we can keep our hearts and souls clean by having a regular practice of seeking forgiveness [istighfar]

Continuing with our series of exploring some of the characteristics of the Ibadur Rahman, verse 72 from Chapter 25 [Sura Furqan] says: 

And they who do not bear witness to what is false, and when they pass by what is vain/idle talk, they pass by nobly. [25:72]

Another two qualities of the sincere servants of the All Compassionate is that 

1) they do not testify falsely or give false evidence, and not do they take part in anything which implies falsehood or fraud. 

Scholars explain that to witness no falsehood has three meanings, all of which are implied in this passage: (1) firstly not to give evidence which is false by lying or bearing false witness and (2) secondly, not to assist in anything which implies fraud or falsehood or lead to deception in any way. And (3) not to participate or attend situations or gatherings where there is falsehood. 

2) the second quality mentioned in this verse is that when they encounter either falsehood or frivolity or obscenity, they have no time for it, they do not get involved in it and they gracefully withdraw. 

This is the most natural outcome of their conviction that Allah s.w.t in that they are not affected by the environment. If it is distasteful, or frivolous, they pass it by. These are people who are proactive, constructive and goal oriented, they use their time wisely and do not involve themselves in that which will not bring a good outcome. 

And they avoid or pass by such matters with “kiram” an attitude of dignity, that also carries the sense of nobility, generosity, and high-mindedness. It is interesting that the word kiram also contains within it a hint of humility: they pass by not with contempt or arrogance but with an “honourable avoidance”.

We can use this verse to remind ourselves to protect ourselves, our psyche and our souls from situations and events which will impact our souls in ways that we do not even often recognize.

It is common today for us to become more and more de-sensitised to all sorts of perversions since they have become so common place that we do not even recognize them as such. What we watch, listen to and expose ourselves to has an impact on us even if we do not recognize it. 

I like to remind myself of the fable of the boiled frogs, a version of which is below:

Once upon a time, in a lush green valley nestled between two mighty mountains, there lived a community of frogs. These frogs were content, hopping about in their pond, enjoying the warmth of the sun and the coolness of the water. Life seemed perfect for them until one day, a curious event occurred.

A group of frogs, adventurous and eager to explore, stumbled upon a pot left by a passing traveler. Intrigued by its contents, they peered inside to find it filled with lukewarm water. Unbeknownst to them, the pot was placed on a slow-burning fire, gradually heating the water.

At first, the frogs found the water comfortable. It was a pleasant change from the coolness of their pond. They swam around, enjoying the novelty of their discovery. But as time passed, the water grew warmer, imperceptibly so.

The frogs, however, failed to notice the gradual change. They became accustomed to the increasing temperature, adapting to it without realizing the danger lurking beneath the surface. Slowly, the warmth turned into heat, and still, the frogs remained in the pot, oblivious to the peril they were in.

Eventually, the water reached a boiling point. By then, it was too late for the frogs to escape. Their bodies had grown too weak from the prolonged exposure to the heat. Tragically, one by one, they succumbed to the boiling water, their lives lost to their ignorance of the danger that had surrounded them.

The tale of the boiled frogs serves as a poignant metaphor for the human condition. It illustrates how individuals can become desensitized to gradual changes in their environment, whether it be social, political, or personal. Just like the frogs in the pot, people may fail to recognize warning signs or dangers when they occur slowly over time.

This story emphasizes the importance of awareness and vigilance in our lives. It reminds us to pay attention to subtle shifts in our surroundings and to remain mindful of the potential threats to our value system, no matter how small they may seem at first. By staying alert and responsive, we can avoid the fate of the boiled frogs and navigate life's challenges with greater resilience and wisdom.

Another quality mentioned in Sura Furqan of the Ibad ur Rahman is that they are “qawama”, they adopt the “just mean” in spending. 

Verse 67 says: 

And they who when they spend, are neither extravagant nor parsimonious, and (keep) between these the just mean. [25:67]

Islam at its core, is the “middle path”, the path between two extremes and Prophetic traditions state that “a virtue lies between two vices”.

In this case, the virtue mentioned is that of infaq or spending on others. The idea of spending is of course taken as a given. Others have a right in what has been granted to us in trust and we are means by which they are given sustenance. 

And, as in all areas of life, we have to be mindful and responsible in how we give. 

Another similar verse of the Quran says:  And let not thine hand be shackled to thy neck; nor let it be entirely open [17:29]. 

So let us consider what this implies. 

In ordinary spending this is a wise rule of course but even in charity, which are meant to be generous in, we should not be extravagant. Scholars explain that this means that we should neither do it for show, or to impress other people, or do it thoughtlessly, which would be the case if we "rob Peter to pay Paul". While giving, we need to be mindful of  the rights of those who depend upon us, of our own needs and strike a perfectly just balance between them.

Prophetic traditions shed further light on this issue:

Imam Rida (as) has said that moderate prodigality and expenditure is the Quranic criteria of  “...the rich according to his means, and the straitened according to his means, a provision in a fair manner.”

Imam Sadiq (as) in a tradition said: “To spend for the sake of the falsehood is extravagance (though it is a little”.

In other words, the intention with which we give is paramount. Even if we give a little but the intention is to support less than worthy causes or to look good, it may well be regarded as “israf”.

In current times, as a community, we have more resources than at any other time in history and so many of us have been granted more than we need or can use. So the issue of “israf” in spending at first glance may not be that applicable. 

However, while this verse is about monetary spending, it can apply to all sorts of spending, including our time. Time is a fixed resource and for many it is a harder resource to be responsible with than money. For example, sometimes we are very keen to volunteer outside the house as we get so much validation and appreciation. It gives us satisfaction and boosts our self-esteem to be of use to others. 

If we are giving so much of our time and energy in such situations [or at work as well] that we return home depleted and empty, we may want to remind ourselves of this verse. If our loved ones are complaining about how little they get to see us, maybe we might want to examine if we are living the ‘just mean’ and balancing responsibilities appropriately. 

We might use this verse to remind ourselves that there are those who have the first right on our time, such as our families. Being balanced and taking a just mean includes taking account of the rights of those closest to us in regards to all our resources such as time, energy and money.

In Sura Israa (17:26), Allah says: And do not squander wastefully.

Reflection: In this verse as in other places in the Quran, Allah [swt] is commanding us not to be extravagant or wasteful. 

Islam encourages to be balanced in all aspects of life, including how we spend money and resources. And even, as in this verse, in giving charity. While it is encouraged to use and enjoy the bounties and blessings that we have been given, this needs to be done mindfully and with a concern for the welfare of society, which uses the same resources and of the planet, which bears the brunt of our overconsumption.

Interestingly, there is not a set amount or a clear boundary that distinguishes extravagance from normal spending. The injunction not to be extravagant or wasteful does not relate to the quantity of spending but rather to improvidence or wastefulness. Scholars explain that since all of us have been blessed with differing amounts of resources, and so what is extravagance for one person may not count as extravagance for another. 

Buying what we need and using what we buy may not be wasteful but when we keep adding to the hordes of things that we already own and do not use, we do need to ask ourselves if this verse would apply to us.

Also, what might be moderate spending for one with means may well be extravagant for another who spends more than they can afford, or one who has to borrow to fulfill greed or to keep up appearances.

Why: In modern society as a generation of humans, we have more material resources available to us than ever before. And at the same time we also see a greater economic divide than ever before. While one area of the world is starving, other parts of the world squander resources by throwing away more food than can feed all those in need in another part of the world. 

In the affluent regions of the North and the West, we find ourselves ensnared in a culture of extravagance and excess—a realm where materialism reigns supreme, fostering an insatiable appetite for relentless consumption. Here, the mantra of "out with the old, in with the new" resonates louder than ever, perpetuating a cycle of disposal and acquisition driven not by necessity, but by the mere arrival of a fresher model.

In this frenzied landscape, technology and fashion morph at a breakneck pace, compelling us to embark on a ceaseless quest to stay abreast of the latest gadgets and trends. Our economies are meticulously crafted upon the premise that individuals will continue to indulge in purchases far surpassing their genuine needs, often stretching their financial means to the breaking point.

Yet, beneath the glossy veneer of consumerism lies a poignant truth: our innate desires cannot be satiated by material possessions alone. We are led to believe that fulfillment awaits us at the end of a shopping spree, only to discover that the void we seek to fill remains untouched by the accumulation of goods.

Additionally, this wanton consumption is happening at a price. The planet is groaning and dying because of the excess of consumption of its inhabitants. So much so that there are not enough people on the planet to take the excess of clothes that we buy and then discard due to disposable fashion and other considerations. The crisis of the thousands of tons of perfectly wearable clothes ending up in landfills is only one example of the result of excess consumption and squandering of resources.

The price to ourselves of the hedonic treadmill and materialistic lifestyle cannot be underestimated. We need to ask ourselves how much time and effort we are spending simply to acquire more things and what the psychological, emotional and spiritual cost of such a lifestyle is.

How: Practicing mindful consumption will look different for all of us. What is important is that we are conscious of what we are spending and why.

We also need to consider the impact that our consumption has on our spirituality and on the health of the planet.

What can we reduce and re-use? What can we do without? Can we take the extra step in composting? Are we squandering resources like water and electricity without thinking?

Let us consider these two narrations in this regard: 

Once Imam Jaffar as-Sādiq (as) asked that ripe dates be brought for the people around him. When the companions started eating the dates, some threw the date seeds away. The Imam told them: Do not do this as it is from tabdhīr and God does not like corruption. (This could mean that the date seeds could be used for animal feed or for human benefit and should not just be discarded).

The Holy Prophet (saw) was once walking along and saw his companion doing wudhū. The man was using a lot of water. ‘Why are you wasting, O Sa‘ad,’ he asked. The man was surprised. ‘Is there waste in water of wudhū too’ he asked. ‘Yes’ said the Prophet ‘even if you are beside a running stream.’ 

Simple way to become mindful:

Turning off the water in between the actions of wudhu

Switching off lights when not in a room [even in public places and hotel rooms]

Going the extra mile with reusing and composting parts of fruit and veggies that we do not consume