ism

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49. A lady in mourning may wear clothes of 'Asb
B 7.255
50. 'If anyone of you dies and leaves widows'
B 7.256, B 7.257
51. The earnings of a prostitute and the illegal wedding
B 7.258, B 7.259, B 7.260
52. The Mahr of a lady entered upon by her husband
B 7.261
53. The gift of a husband to a divorced lady
B 7.262
TAQWA:
2:2 - This is the Book; in it is guidance sure without doubt to those who fear Allah. 26
26 Taqwa and the verbs and nouns connected with the root, signify: (1) the fear of God which according to the writer of
Proverbs (i.7) in the Old Testament is the beginning of Wisdom; (2) restraint, or guarding one's tongue, hand, and
heart from evil; (3) hence righteousness, piety good conduct. All these ideas are implied; in the translation, only one
or other of these ideas can be indicated according to the context. See also xivii 17; and ixxiv 56, n.5808. (2.2)
3:102 - O ye who believe! fear Allah as He should be feared and die not except in a state of Islam.
427428
427 Fear is of many kinds: (1) the abject fear of the coward; (2) the fear of a child or an inexperienced person in the face
of an unknown danger; (3) the fear of a reasonable man who wishes to avoid harm to himself or to people whom he
wishes to protect; (4) the reverence which is akin to love, for it fears to do anything which is not pleasing to the object
of love. The first is unworthy of man; the second is necessary for one immature; the third is a manly precaution
against evil as long as it is unconquered; and the fourth is the seed-bed of righteousness. Those mature in faith
cultivate the fourth: at earlier stages, the third or the second may be necessary; they are fear, but not the fear of Allah.
The first is a feeling of which anyone should be ashamed. (3.102)
428 Our whole being should be permeated with Islam: it is not a mere veneer or outward show. (3.102)
4:131 - To Allah belong all things in the heavens and on earth. Verily We have directed the people
of the Book before you and you (O Muslims) to fear Allah. But if ye deny Him lo! unto Allah
belong all things in the heavens and on earth and Allah is free of all wants worthy of all praise.
640641
640 Notice the refrain: "To Allah belong all things in the heavens and on earth": repeated three times, each time with a
new application. In the first instance it follows the statement of Allah's universal providence and love. If two persons, in
spite of every sincere desire to love and comfort each other, fail to achieve that end, and have to separate, Allah's allreaching
bounty never fails, for He is the Lord of all things. In the second instance it is connected with Allah's Selfexistence,
Self-excellence, and independence of all creatures: all His commands are for our good, and they are given
to all His creatures, according to their capacities. In the third instance, it is connected with His universal power; for He
could destroy any individual or nation and create a new one without any loss to Himself; but He gives a chance to all
again and again, and even rewards them beyond their own ambitions. (4.131)
641 Allah's existence is absolute existence. It does not depend on any other person or any other thing. And it is worthy of
all praise, for it is all-good and comprises every possible excellence. It is necessary to stress this point in order to
show that the moral law for man is not a mere matter of transcendental commands, but really rests on the essential
needs of mankind itself. If therefore such schools of thought as Behaviourism proved their theories up to the hilt, they
do not affect the position of Islam in the least. The highest ethical standards are enjoined by Islam, not as dogmatic
imperatives, but because they can be shown to follow from the needs of man's nature and the results of man's
experience. (4.131)
5:35 - O ye who believe! do your duty to Allah seek the means of approach unto Him and strive with
might and main in His cause: that ye may prosper. 740741
740 Taqwa here too might be translated "fear of Allah", but the very next clause shows that "fear of Allah" does not mean
"fear" in the ordinary sense, which would make you avoid the object of fear. On the contrary the "fear of Allah" is the
intense desire to avoid everything that is against His Will and Law. It is in fact duty to Allah, for we are told to seek
ardently the means by which we may approach Him, and that can only be done by striving with might and main for His
cause. (5.35)
741 "Prosper" in the real sense, for that is all that matters, as the life of this world is brief and fleeting, and of small account
as against Eternity. (5.35)
5:88 - Eat of the things which Allah hath provided for you lawful and good: but fear Allah in Whom
ye believe.
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