Addressing Relationships in Al Huqq (Truth) and Forgiveness
Upon examination of some wonderful verses from Sura 15, one can sense an answer to the cure of many of the social and relational problems Muslims suffer from. The key to logic problem-solving resides in the ordained Haqq or the ordained rule of the creation of the heavens and earth and all that is in between them. The Arabic word al Huqq is explained as relational virtuous duties and rights as well as rightful justified truth as ordained by Allah and His wisdom. Accountability in relationships and the forgiveness of people make a sound and beautiful argument that are certain to eliminate many of man’s relational problems.
Addressing Prophet Muhammad (p), the relational and virtuous focused verses are in essence addressing all Muslims:
85- “[Remember,] We have not created the heavens and earth and all that is in between them illa bil huqq (from the word Huqq), without rightful justified truth. Behold, the Hour is surely coming (for accountability). So [Muhammad] forgive with gracious forgiveness.”
86- For verily it is your Lord who is the Master Creator, Knowing all things.
87- And We have certainly given you, [O Muúammad], seven of the often repeated [verses] (al Fatihah) and the great Qur’an.
88- Strain not thine eyes at what We have given certain classes of them to enjoy, and grieve not for them, and make thyself gentle to the believers.
89- And say: Lo! I, even I, am a plain warner,
90- (Of just such wrath) as We sent down on those who divided,
91- Who have made the Qur'an into portions [believing in some and neglecting (denying) others.]
All Creations Will be Judged on the Bases of al Huqq
Verse 85 above is a striking and concluding verse with deep meaning that should indeed be pondered upon. It states that Allah SWT created all the worlds and all that is in between them by al Huqq.
The word al Huqq is not just truth, as most Qur’anic translations indicate. Al Huqq carries the meaning of relational virtuous duties and rights as well as rightful justified truth. This definition applies to any matter whether it is a man, an element, an entity, a function or process. For example, it is al Huqq to state that the survival of people requires water. This is a true statement, but the truth lies in the fact that the human body is composed of about 70 percent water; hence, water is essential for its survival. Thus, al Huqq here represents a deeper truth justified by natural, factual and accurate phenomena. Al Huqq can be said about a purpose, process, and component and the way they all function individually or altogether. An example of this would be water as it is made out of oxygen and hydrogen particles and another example would be a car. It is made of many systems and parts for the purpose of moving and travel.
What Prophet Muhammad (p) speaks is Huqq. The companion of the Prophet, Abdul Allah ibn Umar (p) said: “I used to write down every thing I heard from the Messenger of Allah to easily memories, until Quraysh [members of the Quraysh tribe] said to me: Do you write everything you hear from a human being who speaks in anger and pleasant times? So I stopped writing. But when I mentioned my story to the Messenger of Allah (p), he pointed with his finger to his mouth and said,
“Write, for He Whoes my soul is in His hand, nothing comes out from it except Huqq.”" Sunan Abi Dawood
All types of words with a variety of topics were spoken by the Prophet with his family, wives, companions, enemies, his instructions, plans and management, his prophecies and advices and all other statements, are Huqq (rightful, virtuous and justified truth.)
Al Huqq embodies accountability in relationship duties and rights and therefore the cause and effect rule holds. Expanding on verses 85 and 86 that says:
“[Remember,] We have not created the heavens and earth and all that is in between them (including man) without al Huqq,” relational virtuous duties and rights as well as rightful justified truth. “Behold,” Allah SWT underscores, “the Hour is surely coming,” (where no one with wrong actions pass without accountability — as in satisfaction of the cause and effect rule, “so [Muhammad] forgive graciously” since those who harmed you have no escape from God for their evil work, and those who forgive and forget will be rewarded.
“For verily it is your Lord who is al khallaq, the Master Creator [not just the Creator, as in al khaliqq], Knowing all things.” As if Allah SWT is assuring those who forgive to change their circumstances and conditions to the better, since He is not just the Creator, but also the Master Creator. Meanwhile, this is a warning to those who wronged others, in the physical, mental, moral or emotional sense, that Allah is not only a Creator, but also Master Creator Who creates and recreates as He pleases to insure that no one provoke troubles or abuse the rights of others, will ever get away with what they did, no matter how shrewd or what the situations are.
‘Aaisha reported that the Prophet (p) said: "With Allah SWT, the books of record [to be given to people in the Day of Judgment] are three [types]. One [book], Allah is not too concerned with, one [book] Allah will not leave an item in it without full accountability, and one [book] cannot be forgiven. The one [book] that cannot be forgiven is the record of associating gods with God; the carrier of this book is prohibited from entering Paradise. The one [book] that Allah is not so much concerned with is the private record of deeds between the person and God, where one did injustice to him or herself by not fasting a day or leaving out a prayer, Allah will forgive all that and beyond. And the one [book] that Allah does not leave an item of it without accountability are the injustices of people to one another, here each person must pay for his or her injustices accordingly.” Masnad Ahmad, al Haakim and al Bayhaqi
On the Day of Judgment, a person who failed the book of relational deeds and responsibilities must face Allah for every thing he did, and Allah makes him pay from his own account of good deeds in return for wronging others and or be given the bad deeds of those he wronged, if his good deeds are exhausted.
Compromising and Forgiveness
One of the attributes of Allah is al Huqq. This word and its derivatives are mentioned in the Holy Qur’an over two hundred and eighty times. A wide array of usage of al Huqq covers many of man’s relational duties, relational rights, and relational accountabilities. It is crucial for people to understand that rigidity and being unapproachable in relational matters worsens situations and opposes al Huqq. Other attributes of Allah are mercy and compassion, which demand Muslims to compromise, to have forgiving and merciful hearts and act rationally. This mannerism and approach will indeed melt and resolve the majority of the problems. Allah SWT swears by the phenomenon of time that people will lose except those who persevere and stand for al Huqq.
“By time, indeed, mankind is in loss, except for those who have believed and done righteous deeds and advised each other in al Huqq and advised each other to patience.” Qur’an: 103: 1-3
An antonym of al Huqq is al Batthel, wrongdoing, groundless and unfounded accusations and falsehood. Making a passenger car seem like a dump truck or a metalic plate seem like a piece of wood, is abusing Gods creational rights. Harming nature or causing harm, making the right seem wrong and the wrong seem right are all acts defying the real sense of al Huqq. Those who perform these batthel matters will have no escape from Allah in the Day of Judgment.
Mercy and forgiveness are believer’s traits. Being stubborn, unreasonable and difficult are not characteristics of the believing men and women. Being kind and merciful are healings to the social and political problems and to the irrationally shattered families and societies. As people practice flexibility, tenderness, understanding and learn to forget and forgive, Allah’s mercy and favors comes upon them, since He is able to modify His creation in favor of their acts of forgiveness.
The Prophet (p) said: “He who will not have mercy on others, Allah will not have mercy on him.” Many of the inner and outer family problems vanish when members of the family forgive, overlook and compromise. Wars and destruction of societies are often the results of uncompromising and hardheadedness. The near destruction of Syria today is an example of this inflexibility. People must rationalize, listen to one another, compromise and negotiate to resolve differences.
According to the scholars of the Qur’an, Allah SWT endorsed Prophet Muhammad’s negotiation and reconciliation with the Pagans of Quraysh. The result of this negotiation was the Treaty of Hudaybiyah, after which Allah revealed the Chapter of al Fateh (the opening of the gates of victory). Indeed, history clearly shows that Muslims benefited after the treaty was made with floods of favorable measures and marked victories. The Prophet’s negotiation with the Pagans and the signing of the treaty marked the turning point at which the scale of Muslim strength began to climb significantly. Regrettably, Muslims who refuse to negotiate and compromise with their opponents in the Syrian conflict today have not yet understood the core value and spirit of their own faith.
All faction leaders and representatives and concern sides in the Syrian conflict must work together to save Syria. By conferencing, negotiating, rationalizing and compromising there is a better chance of success. Otherwise, the greater loss is Syria and its people and no one will be a winner.
Great Rewards for those Who Forgive
With forgiveness comes greater harmony and peace within the family structure. Passion and mercy diminish enmity and hostility and endorse affection and goodness. Muslim scholars identified “Religion” as: “The way you treat others [al deen al Mu’amalah].” Allah (SWT) says:
“And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend.” Qur’an 34:41
Favors of Allah Are Reason for Satisfaction
Upon asking His Prophet Muhammad (p) to forgive considerably, Allah SWT, as a support, shows His Prophet the many favors He bestowed upon him.
87- “And We have certainly given you, [O Muhammad], seven of the most repeated [verses,] (al Fatihah) and the great Qur’an.
The Holy Qur’an and chapter, Al Fatihah, which were given to the Prophet, are indeed unmatched in value. No one could ever visualize the amount of goodness acquired by the millions as a result of the Holy Qur’an and al Fatihah’s teachings and inspirations. Can anyone imagine the amount of rewards that would reach the Prophet (p) for enhancing the lives of billions every single day from the time the Qur’an and al Fatiha were revealed until the Day of Judgment? No imagination can ever encompass the numerous benefits the Qur’an has made on mankind and other creations of God? So why shouldn’t the Prophet and the Muslims thereafter not forget and forgive graciously?
Allah SWT further instructs Prophet Muhammad not to worry about certain things and be soft with the believers and to proclaim his basic function as a warner:
88- “Strain not thine eyes at what We have given certain classes of them to enjoy [in life], and grieve not for them [for not becoming believers], and make thyself gentle to the believers.”
89- “And say: Lo! I, even I, am a plain warner.”
No Justification for Taking One Portion of the Qur’an Alone
Allah SWT warns Muslims about not considering the whole Qur’an altogether for guidance. His wrath shall be upon those who concern themselves with one part of the Qur’an and leave out other parts, He said:
90- “(Of just such wrath) as We sent down on those who divided,
91- Who have made the Qur'an into portions [believing in some and neglecting (denying) others.]”
92- So by your Lord, We will surely question them all [those who divided the Qur’an]
93- About what they did.
It is vital that every Muslim understand the downside of deliberating parts of the Qur’an and deserting or negating other parts. The significance of this vitality clearly shows as Allah SWT swears by His own, that He Himself will be questioning those who practice certain portions of the Qur’an only. Such ill practice of Islam deeply damages the Faith and falsely suggests that the Qur’an is insufficient, incapable and unadaptable to practical life. Take politics as an example of how some Muslims take the Qur’an as a political system. For personal or political gain, they politicize the meanings of its verses and interpret much of its aspects in terms of politics, governance, statehood and statesman character.
Some Muslims turn every minute of their life into political matters such as winning or losing a particular election, whether or not the statehood is Islamic or not; whether or not the Sharia is applied, whether or not the present statesman is a kafer (infidel), a tyrant; should he/she be assassinated, what can be done to oust his/her government; who can or cannot be an alliance to their party; should or should not an actual war against the governing system be waged, and the list continues. These are only a few examples of a much wider picture of a typical political situation dominating the entire life of certain Muslims, individuals or groups.
The Qur’an encompasses all aspects of life; politics is only one facet of a Muslim’s life. When a Muslim turns the whole Qur’an along with the Sunnah of the Prophet into a world of political matter and uses every minute of his/her life to fulfill that purpose, he or she incurs the wrath of Allah. Reason being, they are presenting an erroneous image of Islam. This false image turns many Muslims and non-Muslims away from Islam and involuntarily sends terrifying messages of fear to the nations of the world for possible take over of their own countries. Today, this fear is very real and obvious in Europe and the West.
These are some of the dangers of partitioning the Qur’an. The various Qur’anic and Islamic systems and subsystems work correctly when they are arranged to work together with each having its own weight and proportion. Islam is said to be the middle of the road religion. Muslims, therefore, must be balanced, rational and reasonable individuals, with balanced, rational and reasonable approaches.
Do Your Business with Courage, Overlook People’s Faults and Look Back no More
Endorsing His Prophet’s move in forgiveness, Allah SWT tells him to go about doing his business of Da’wah without hesitation. Oh Prophet, declare what you were ordered to declare and pay no attention to the idolaters who mock you.
94- So [announce] proclaim that which you are commanded, and withdraw from the idolaters.
95- Indeed, We are sufficient for you against the mockers
96- Those who adopt, with Allah, another god: but soon will they come to know.
97- We do indeed know how thy heart is distressed at what they say.
98- So exalt [Allah] with praise of your Lord and be of those who prostrate [to Him].
99- And obey and serve your Lord until there comes to you the certainty (death).
What kind of recourse did Allah SWT instruct His Prophet (p) to take against the Idolaters who ridiculed him, accused him of being a magician, a story teller and insulted and abused him? Did Allah say despise them for the rest of your life? Declare war against them? Destroy their lives and business? Terrorize their towns and homes and kill innocent people? The answer is no. Simply, he was instructed to pay no attention to any of what was done to him and continue in glorifying the Lord, prostrating to His Majesty; endure the duty of His obedience until the heart is content and gratified of His Praise, until you die.
Abolishing hatred and enmity amongst people is a graceful and exalted act in the sight of God because it is central to the building of successful and cohesive societies. The vast majority of the problems amongst Muslims in the world today can simply vanish if Muslims take into heart the beautiful and merciful guidance put forth for them in these verses of Surat al Hijr. After all, forgiveness, peace and mercy virtues are what Islam is all about. Allah tells us that He sent Prophet Muhammad as mercy for all people and worlds.
“And We have not sent you, [O Muhammad], except as a mercy to the worlds.”
The same arguments made for Muslim problems and solutions can be true for the people of the world suffering from similar problems or concerns.