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necessary by Allah's Law is not self willed rebellion or defiance, but love of Allah, which means the true love of man in
the highest sense of the word. And the reason we should give is: "Both you and I have to return to Allah; therefore not
only must I follow Allah's Will, but you must command nothing against Allah's Will." (31.15)
3599 These conflicts may appear to us strange and puzzling in this life. But in Allah's Presence we shall see their real
meaning and significance. It may be that that was one way in which our true mettle could be tested: for it is not easy to
disobey and love man at the same time. (31.15)
84:14 - Truly did he think that he would not have to return (to Us)! 6042
6042 Most of the Evil in this world is due to the false idea that man is irresponsible, or to a mad and thoughtless indulgence
of self. Man is not irresponsible. He is responsible for every deed, word, and thought of his, to his Maker, to Whom he
has to return, to give an account of himself. To remember this and act accordingly is to achieve salvation; to forget or
flout that responsibility is to get into Hell. (84.14)
Fiqh-us-Sunnah
Fiqh 4.19
On invoking Allah upon witnessing Death
Saying: "Inna lillahi wa inna ilayhi raji'un" (We belong to Allah and truly to Him we shall Return)
A believer should, at the death of a relative or a friend, invoke Allah and say: "Verily we belong to Allah, and truly to Him shall
we return." The following reports show that to do so is commendable.
Fiqh-us-Sunnah
Fiqh 2.148b
Taking different routes to and from musalla
Most of the people of knowledge are of the opinion that it is preferred for a person to go to the salah by one route and then to
return home through another route, regardless of whether he be the imam or a member of the congregation.
Jabir reports: "On the days of 'id, the Prophet would take different routes." This is related by al-Bukhari.
Abu Hurairah says: "When the Prophet went to salatul 'id, he would return through a different route." This is related by
Ahmad, Muslim, and at-Tirmidhi .
REVELATION:
2:23 - And if ye are in doubt as to what We have revealed from time to time to Our servant then
produce a Surah like thereunto; and call your witnesses or helpers (if there are any) besides
Allah if your (doubts) are true. 42
42 How do we know that there is revelation, and that is from God? Here is a concrete test. The Teacher of God's Truth
has placed before you many Suras. Can you produce one like it? If there is any one besides God, who can inspire
spiritual truth in such noble language, produce your evidence. Or is it that your doubts are merely argumentative,
refractory, against your own inner light, or conscience? All true revelation is itself a miracle, and stands on its own
merits. (2.23)
2:90 - Miserable is the price for which they have sold their souls in that they deny (the revelation)
which Allah has sent down in insolent envy that Allah of His Grace should send it to any of His
servants He pleases; thus have they drawn on themselves wrath upon wrath. And humiliating
is the punishment of those who reject Faith. 95
95 Racial arrogance made the Jews averse to the reception of Truth when it came through a servant of God, not of their
own race. Again the lesson is wider. Is that averseness unknown in our own times, and among other races? Yet
how can a race or a people set bounds to God's choice? God is the Creater and Cherisher of all races and all worlds.
(2.90)
2:106 - None of Our revelations do We abrogate or cause to be forgotten but We substitute
something better or similar; knowest thou not that Allah hath power over all things? 107
107 The word which I have translated by the word "revelations" is Ayat. See C.41 and n. 15. It is not only used for verses
of the Qur-an, but in a general sense for God's revelations, as in ii. 39 and for other Signs of God in history or nature,
or miracles, as in ii. 61. It has even been used for human signs and tokens of wonder, as, for example, monuments or
landmarks built by the ancient people of Ad (xxvi. 128). What is the meaning here? If we take it in a general sense, it
means that God's Message from age to age is always the same, but that its form may differ according to the needs
and exigencies of the time. That form was different as given to Moses and then to Jesus and then to Muhammad.
Some commentators apply it also to the Ayat of the Qur-an. There is nothing derogatory in this if we believe in
progressive revelation. In iii. 7 we are told distinctly about the Qur-an, that some of its verses are basic or
fundamental, and others are allegorical, and it is mischievous to treat the allegorical verses and follow them (literally).
On the other hand, it is absurd to treat such a verse as ii. 115 as if it were abrograted by ii. 144 about the Qibla. We
turn to the Qibla, but we do not believe that God is only in one place. He is everywhere. See second note to ii. 144.
(2.106)
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