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419 The test of charity is: do you give something that you value greatly, something that you love? If you
give your life in a Cause, that is the greatest gift you can give. If you give yourself, that is, your
personal efforts, your talents, your skill, your learning, that comes next in degree. If you give your
earnings, your property, your possessions, that is also a great gift; for many people love them even more
than other things. And there are less tangible things, such as position, reputation, the well-being of those
we love, the regard of those who can help us, etc. It is unselfishness that Allah demands, and there is no
act of unselfishness, however small or intangible, but is well within the knowledge of Allah. (3.92)
3:114 - They believe in Allah and the Last Day; they enjoin what is right and forbid what is wrong; and they
(hasten in emulation) in (all) good works; they are in the ranks of the righteous.
4:69 - All who obey Allah and the Apostle are in the company of those on whom is the Grace of Allah of the
Prophets (who teach) the sincere (lovers of truth) the witnesses (who testify) and the righteous (who do
good): ah! what a beautiful fellowship! 586
586 A passage of the deepest devotional meaning. Even the humblest man who accepts Faith and does good
becomes an accepted member of a great and beautiful company in the Hereafter. It is a company which
lives perpetually in the sunshine of God's Grace. (This passage partly illustrates Q. i. 5). It is a glorious
hierarchy, of which four grades are specified: (1) The highest is that of the Prophets or Apostles, who
get plenary inspiration from God, and who teach mankind by example and precept. That rank in Islam is
held by Muhammand Al-Mustafa. (2) The next are those whose badge is sincerity and truth: they love
and support the truth with their person, their means, their influence, and all that is theirs. That rank was
held by the special Companions of Muhammad, among whom the type was that of Hadhrat Abu Bakr
As-Siddiq. (3) The next are the noble army of Witnesses, who testify to the truth. The testimony may be
by martyrdom, Or it may be by the tongue of the true Preacher or the pen of the devoted scholar, or the
life of the man devoted to service, (4) Lastly, there is the large company of Righteous people, the
ordinary folk who do their ordinary business, but always in a righteous Way. (4.69)
5:2 - Help ye one another in righteousness and piety but help ye not one another in sin and rancor: fear Allah:
for Allah is strict in punishment. 686 687 688 689690
690 See n. 205 to ii. 191. In the sixth year of the Hijra the Pagans, by way of hatred and persecution of the
Muslims, had prevented them from access to the Sacred Mosque. When the Muslims were reestablished
in Makkah, some of them wanted to retaliate. Passing from the immediate event to the
general principle, we must not retaliate or return evil for evil. The hatred of the wicked does not justify
hostility on our part. We have to help each other in righteousness and piety, not in perpetuating feuds of
hatred and enmity. We may have to fight and put down evil, but never in a spirit of malice or hatred, but
always in a spirit of justice and righteousness. ( 5.2)
5:93 - On those who believe and do deeds of righteousness there is no blame for what they ate (in the past) when they guard themselves
from evil and believe and do deeds of righteousness (or) again guard themselves from evil and do good. For Allah loveth those
who do good. 798
798 There is a subtle symphony in what appears at first sight to be a triple repetition. The relation of such simple regulations as those
of food, or game, or the reverence due to a sacred place or sacred institution, has to be explained vis-a-vis man's higher duties.
Baidhawi is right in classifying such duties under three heads; those due to Allah, those due from a man to himself (his selfrespect),
and those due to other creatures of Allah. Or perhaps all duties have this threefold aspect. The first may be called
Believing or Faith; the second, Guarding ourselves from evil, or Conscience: and the third, doing good or Righteousness. But the
simplest physical rules, e.g., those about eating, cleanliness, etc., if they are good, refer also to the higher aspects. If we eat bad
food, we hurt ourselves, we cause offence to our neighbours, and we disobey Allah. If we have faith and righteousness, are we
likely to be wanting in conscience? If we have conscience and faith, are we likely to fail in righteousness? If we have conscience
and righteousness, what can be their foundation but faith? All three manifest themselves in a willing obedience to Allah, and love
for Him. We realise His love in loving and doing good to His creatures, and our love for Him is meaningless without such good.
( 5.93 )
7:26 - O ye children of Adam! We have bestowed raiment upon you to cover your shame as well as
to be an adornment to you but the raiment of righteousness that is the best. Such are among
the signs of Allah that they may receive admonition! 1008
1008 The body: is pure and beautiful, as long as it is not defiled by misuse: its clothing and ornaments may be good or meretricious,
according to the motives in the mind and character: if good, they arc the symbols of purity and beauty: but the best clothing and
ornament we could have comes from righteousness, which covers the nakedness of sin, and adorns us with virtues. (7.26)
7:42 - But those who believe and work righteousness no burden do We place on any soul but that which it can bear they
will be companions of the garden therein to dwell (for ever).
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