viii The American Journal of Islamic Social ScienceslVol. 4, No. 1, 1987 

Guiding Light 
Selections from the Holy Qur’an 

Comments by Dr. ‘Abdul Hamid A .  ’AbuSulymn 

Translation 

In the name of Allah, the most benevolent, ever merciful. 

God commands justice, the doing 
Of good, and liberality to kith 
And kin, and He forbids 
All shameful deeds, and injustice 
And rebellion: He instructs you, 
That ye may receive admonition. 
Surah 1 6 9  

If we look at the above verses we can see that the goal and essence of man’s 
life on earth is to live and follow the right course of life. The essence of this 
life, on the positive side, is summarized in the first part of Surah16:90 of the 
Qur’ln. The ultimate is for man to attain a life ofjustice (MO, sincerity, con- 
cern, compassion, responsibility, and perfection (Zhsiin) . In addition, one 
should exhibit the attributes of generosity and self-sacrifice in rendering help 
to individuals and groups n every way and with regard to priorities (‘i& thawi 
a1 qurbii). On the negative and protective side, man should condemn and 
refrain from committing or indulging in sinful, flagrant, tasteless, harmful 
deeds and actions (u1 Fuhshii’ wu ul-Munkar). Likewise he should avoid acts 
of injustice, usurpation, suppression or oppression against any person or 
rights of any human being (baghy). 

Recite what is sent 
Of the Book by inspiration 
To thee, and establish 
Regular Prayer: for Prayer 
Restrains from shameful 
And unjust deeds; 
And remembrance of God 
Is the greatest (thing in life) 
Without doubt. And God knows 
The (deeds) that ye do. 
Surah 29:45 



A. A. AbuSiilaymiiniGuiding Light ix 

In Surah 29:45 Allah points out the goal of the act of prayer. Prayer is 
meaningful when it helps man to abstain from the above mentioned negative 
deeds and actions. 

Not so those devoted 
To Prayer: - 

Those who remain steadfast 
To their prayer; 

And those in whose wealth 
Is a recognized right 

For the (needy) who asks 
And him who is prevented 
(For some reason from asking); 

And those who hold 
To the truth of the Day 
Of Judgment; 

And those who fear 
The displeasure of their Lord, - 

For their Lord‘s displeasure 
Is the opposite of Peace 
And Tranquillity; - 

And those who guard 
Their chastity, 

Except with their wives 
And the (captives) whom 
Their right hands possess, - 
For (then) they are not 
To be blamed, 

But those who trespass 
Beyond this are transgressors; - 

And those who respect 
Their trusts and covenants; 

And those who stand firm 
In their testimonies; 

And those who guard 
(The sacredness) of their worship; - 



X The American Journal of Islamic Social Sciences/Vol. 4, No. 1, 1987 

Such will be < 
The honoured ones 
In the Gardens (of Bliss). 
Surah 70~22-35 

In Sumh 70:22-35, the Qur'an shows that the right act, i.e. performance 
and understanding of prayers, helps man to attain the precious qualities of giv- 
ing and acknowledging the right of the needy and the destitutes in his earnings 
and property. Prayer also helps man to achieve discipline and righteousness, 
abstention from sinful sexual act and self-control; honest fulfillment of duties 
and pledges; the carrying out responsibilities and projecting the right example 
in one's daily life and actions. These verses also summarize the basis of man's 
failure in the life of the world, i.e. failure to maintain prayers and failure to 
help the needy and the destitute. 

"What led you 
Into Hell-Fire?" 

They will say: 
"We were not of those 
Who prayed; 

"Nor were we of those 
Who fed the indigent; 

"But we used to talk 
Vanities with vain talkers; 
S U ~ I  74~42-45 

"This was he that 
Would not believe 
In God Most High, 

"And would not encourage 
The feeding of the indigent! 

'So no friend hath he 
Here this Day. 

"Nor hath he any food 
Except the corruption 
From the washing of wounds, 



A. A. AbuSGlaymZnlGuiding Light x i  

“Which none do eat 
But those in sin.” 
Surah 69: 32-37 

In Surah74:42-45 and Surah69:32-37 the Qur‘an further conceptualizes 
and summarizes the meaning and purpose of man on earth as the belief and 
also as a Testament of the existence of Allah (‘lmsm), and the act of giving, 
caring, and fulfdling the duties toward the needy and the destitute. 

Seest thou one 
Who denies the Judgment 
(To come)? 

Then such is the (man) 
Who repulses the orphan 
With harshness), 

And encourages not 
The feeding of the indigent. 

So woe to the worshippers 

Who are neglectful 
Of their Prayers, 

Those who (want but) 
To be seen (of men), 

But refuse (to supply) 
(Even) neighbourly needs. 

Surah 107:1-7 

Finally we find that Surah 107: 1-7 explains and summarizes in a very com- 
prehensive and precise manner, the goal of man, the quality of his life on 
earth, and the ultimate meaning of the Dr. (the totality of the belief in Allah, 
the holy purpose of man on earth, and the acts, duties and the total way of life 
of the believers. Also these verses affirm the prayers (FulZlh, the main and the 
continuous means for man to experience the awareness of the existence of 
Allah and holy purpose of life) and the giving and caring for the needs of the 
poor and the destitute as the ultimate measures for following the Drn, believ- 
ing in Allah, and understanding the meaning and the purpose of Jdizh. 

Looking again, in all of the verses, we find that the essence ofthe right life 
for man is ‘Zmizn. The right act of prayer is maintaining the continual 
awareness and fulfillment of the holy purpose of man’s life on earth, The act 



xii The American Journal of Islamic Social ScienceslVol. 4, No. 1 ,  1987 

of giving, caring and fulfillment of the duties toward the needy and the 
destitute is the ultimate measure of Dtn, Ymiin and Sa$h The Surah a1 Ma ‘an 
makes it clear that whoever does not fulfill his duties towards the orphans, the 
poor and the needy is a hypocrite (mua’f) and not a true believer in the Dtn of 
Islam nor understands, nor is aware of the meaning of prayers (sahf or 
Ghafil) - even though he may perform the rituals of prayer ( g h h ) .  

A major task of the Muslim social scientists should be to investigate the 
effect of Ymiin and Sahh on man and his behavior. In what ways, for instance, 
do they help to develop certain positive behaviors? How could we enhance 
these positive behaviors? What are some factors which minimize the effect of 
Ymiin and Sahh? Why is giving, helping and caring for the weak, the needy 
and the destitute considered the ultimate manifestation and measure of Dtn, 
Ymizn and F h h .  Muslim social scientists, taking up these issues, may enable 
Muslims to understand themselves and their Dtn better and enhance good 
behavior and positive qualities in themselves, their communities and 
societies. Thus communities might better plan their cultural and educational 
courses of action.