Yesterday we started discussing the qualities of the Ibad ur Rahman [servants of the Most Compassionate] from Chapter 26, 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”. T...

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 pri...

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 ...

Today, let us review and remind ourselves of the principles of healthy discussion and debate from the Quran which we have been exploring over the last few days.

1) Use wisdom and good admonition and dispute with them in a manner that is best [Holy Quran 16:125]

The first principle we discussed was an overarching injunction to use “hikmah” [wisdom] and “ehsan” [beauty, goodness, virtue, excellence] when giving advice or debating with others.

2) Establish common ground [Holy Quran 29:46]

The second principle we explored was to find areas of agreement and establish common ground. We discussed how this serves as a strong foundation to build trust and relationship amongst people and lays the groundwork to work towards common causes and mutual benefit.

3) Use logic and appeal to reason [Holy Quran 36:77-79]

Using the verses of Sura Yaseen as an example, we discovered how the Quran uses logic and reasoning and rhetorical questions to help readers reflect and come to a place of certainty...

We have explored this verse from Sura Fussilat from many different aspects. Today’s exploration will be in line with our theme of using verses from the Quran to guide us when we find ourselves in the midst of an argument.

Despite our best intentions, things can get heated when we are in the midst of a conflict. It is hard to hear things that go against our belief system. It is so easy to take things personally. Others can say things in a way that triggers us and potentially make us lose our emotional balance.

This verse from Sura Fussilat advices us to not react when others fall short of respectful conduct.

Repel [evil] with what is best. [If you do so,] behold, he between whom and you was enmity, will be as though he were a sympathetic friend [Quran 41:34].

Scholars explain that the absence of a direct object after repel in the above verse means that the verse is open to many meanings and possibilities: we can repel anger with patience, error with truth, ignorance with clemency, a...

When we are in the midst of a conflict or a dispute, we tend to focus only on our side of the argument, ignoring or rejecting what merit or truth may be found on the other side.

And when we do this, the other side gets more focused on proving us wrong and highlighting their arguments.

Discussions and arguments like these seldom if ever, result in a deeper understanding. And they almost never result in any one side giving in to the other.

The Quran teaches us another way:

they ask you about wine and gambling. Say, “There is a great sin in both of them, and some benefits for the people, but their sinfulness outweighs their benefit” [Quran 2:219].

This is such an interesting verse and one from which we can learn a lot.

Although the Quran is unequivocal in its discouragement of using intoxicants and gambling, it acknowledges that there is some merit and attraction in them.

To someone who is inclined towards intoxicants and/or gambling, they are engaging in these because they find so...

Do not revile those whom they call upon besides Allah, lest they should revile God out of enmity, ignorance. [Quran 6:109]

This verse from Sura Anam cautions believers not to turn to offence and aggression in the midst of an argument, especially on matters of faith. It also provides a solid reason why it is not a good idea to do so: because such behaviour will most likely lead to a retaliation of like for like.

When we are in the midst of an argument, it can be easy to become triggered and angry. If we sense we are losing an argument, we can become aggressive, attacking that which is most sacred to the other in an effort to prove our point, hurt the other or to defend ourselves.

Such tactics never work. Behaviour like this will lead to a tit for tat competition that will only increase anger, bitterness and hostility between the arguing parties.

A verbal assault has the same impact on our physiology that a physical attack does. When human beings are thus attacked, their rational bra...

One of the methods frequently used by the Quran to convince the reader of its arguments is the use of logic and rhetorical questioning. Researchers into Quranic linguists assert that such rhetorical questions are used in more than a thousand verses of the Quran and each use is an invitation for the reader to shift their thinking paradigm.

Let us remind ourselves that a rhetorical question is one that is asked without expecting or needing an answer but for the sake of emphasis or effect. Linguists say that a rhetorical question is “a forceful statement which has the form of a question but which does not expect an answer.’’ i.e., the rhetorical question has an interrogative structure but does not seek information. The speaker has some purpose in his mind, either to give a command or to make a statement indirectly.

In the Holy Quran, Allah [swt] uses such questions to
emphasize a point,
to show the logic of the argument
and to jolt the reader into reflecting
to help the reader understand th...

Continuing with our series on inspiration from the Holy Quran for engaging in discussion and dispute, the verse today is from Sura Ankabut where Allah (swt) says:

And dispute not with the People of the Book, save in the most virtuous manner, unless it be those of them who have done wrong.

And say, "We believe in that which was sent down unto us and was sent down unto you; our God and your God are one, and unto Him are we submitters." [Holy Quran 29:46]

This verse is an injunction to the Prophet and Muslims to not argue with Jews and Christians, except in a beautiful manner that calls them through God's signs and draws evidence from God's proofs or in a manner that invites them to good, as in the verse we discussed yesterday [16:125: Call unto the way of thy Lord with wisdom and goodly exhortation. And dispute with them in the most virtuous manner] which taught us that even if others speak poorly, Muslims should still speak well.

Today's verse from Sura Ankabut adds another principl...

Today we start a series on verses from the Quran that guide us how to discuss, debate and disagree with people.

In the following verse from Sura Nahl, Allah says:

Call unto the way of your Lord with wisdom and goodly exhortation.

And dispute with them in them in a manner that is best [16:125]

4 commands are given to the Holy Prophet [as] in this verse.

1. "(0' Prophet!) call (mankind)..."
2. "...to the path of your Lord..."
3. "...with wisdom and good admonition..."
4. "...and dispute with them in a manner that is best..."

Scholars explain that "To call... with wisdom" may mean 1.

That the one inviting towards God should use knowledge, reason, and understanding to attract people towards God. He should appeal to the natural instinct and the intellect of human beings.

People are more likely to respond to arguments which are rational and logical.

Hazrat Luqman (as) when advising his son, said: My son, learn wisdom and you will become noble, for verily wisdom directs towards religion