In the name of Allah, the Most-Merciful, the All-Compassionate

 

 

                  As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

 

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1) Sin and human conscience

PROPHET Muhammad (peace be upon him) said: “Righteousness is good character, and sin is whatever bothers you and you do not want people to know.” (Sahih Muslim)

In the second part of this narration, the Prophet (pbuh) mentioned another subtle aspect of sin, which is that sin is anything which bothers a righteous person’s conscience and which a person seeks to hide from others. An array of actions comes into a person’s mind once he hears these words.

God has inspired within each soul the ability, although limited, to recognize truth from falsehood.

“Then He (Allah) showed him (the man) what is wrong for him and what is right for him.” (Qur’an 91:8)

As long as a person seeks righteousness, he will know when he has done something wrong through his conscience, even though he might find numerous ways to excuse himself for what he was doing. He would never like anyone to come to know of that thing, for he was ashamed of it; his religion is enriched with shyness, shame and bashfulness. The Prophet (pbuh) said: “Shame and bashfulness is from the perfection of faith.” (Sahih Al-Bukhari)

Shame is something which can prevent a person from committing evil. The Prophet (pbuh) said: “If you have no shame, then do as you please.” (Sahih Al-Bukhari)

Shame, the highest level being shameful in front of Allah from committing sins, is a key factor in avoiding sin, and this standard may also be used to judge whether or not an act is a sin.

These sentiments of conscience and shame are a natural consequence of true belief and faith, and this is what the religion of Islam seeks to create within an individual an Islamic conscience which guides humans through their lives. This inner conscience is that which tells the state of the heart of the individual, whether it is alive seeking the truth, or dead, filled with the desires of this worldly life. Lack of religiosity and indulging in sin causes a person to lose one’s conscience, and it can no longer be used as a source of guidance.

“…why then did they not humble themselves (believe with humility)? But their hearts became hardened, and Satan made fair-seeming to them that which they used to do.” (Qur’an 6:43)

“Have they not traveled through the land, and have they hearts wherewith to understand and ears wherewith to hear? Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.” (Qur’an 22:46)

The heart can be used as a guide, in conjunction with the intellect and revelation, in order to ease the search for the truth. The heart of one who is searching for the truth is indeed one which is alive, for it is this life and yearning which causes them to search for it. This type of person will never find peace at heart in any other religion except the religion which God ordained for humanity, and as long as their yearning for the truth exists, their conscience will continue to bother them until they find the true religion of God. Indeed if the person is sincere, God will guide him to the truth:

“While for those who accept guidance, He (Allah) increases their guidance and bestows on them their piety.” (Qur’an 47:17)

-            Taken from the Net

 

2) Shaytan has no power to force us into committing sins
 
Shaytan has no power over the believers, but he is able to gain control over those who accept his ideas and who follow him willingly.

Allah said to Iblees when he avowed to mislead the children of Adam, Certainly, you shall have no authority over My slaves, except those who follow you of the Ghaawoon (Mushrikoon and those who go astray, criminals, polytheists, and evildoers). [Soorah al-Hijr (15): 39-42]

And it is mentioned in Soorah an-Nahl (16): 99-100, Verily! He (Shaytan) has no power over those who believe and put their trust only in their Lord (Allah). His power is only over those who obey and follow him (Shaytan), and those who join partners with Him (Allah).

Shaytan can, thus do no more than call people to misguidance and make it look attractive to them. He has no power over them to force them into doing what he wants. People who respond to his call do so because it suits their whims and desires. So blame is attached only to those who respond to him.

Allah says, (on the Day of Resurrection) His Qareen (jinn companion) will say, Our Lord! I did not push him to transgression, (in disbelief, oppression, and evil deeds), but he was himself in error far astray.' Allah will say, 'Dispute not in front of Me, I had already in advance sent you the threat. The Sentence that comes from Me cannot be changed, and I am not unjust to the slaves. [Soorah al-Qaaf (50): 27-29]

Ibn Katheer said, 'His companion (qareen) will say' Ibn Abbas (radhi allahu anhu), Mujahid, Qatadah and others said, 'this refers to the Shaytan who is appointed to accompany him. 'Our Lord! I did not push him to transgression' means, he will disown that person on the Day of Judgment, and will say, 'Our Lord! I did not push him to transgression' meaning, I did not lead him astray. 'but he was himself in error far astray' means, he was misguided in himself, receptive to falsehood and resistant to the truth...

as Allah says elsewhere, 'And Shaytan will say when the matter has been decided, 'Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your past acts of associating me as a partner with Allah (i.e., Shirk by obeying me in the life of the world). Verily, there is a painful torment for the Zaalimoon (polytheists and wrongdoers). ' [Soorah Ibraheem (14): 22]

The phrase 'Dispute not in front of Me' refers to what Allah will say to the human and his companion from among the jinn, when they dispute before Him, and the human says, 'O Lord, this one led me astray from the Reminder after it had come to me' and the devil will say, 'Our Lord! I did not push him to transgression, (in disbelief, oppression, and evil deeds), but he was himself in error far astray' i.e., from the path of truth.

Allah will say, 'Dispute not in front of Me' meaning, in My presence. I had already in advance sent you the threat' means, I sent the warning on the lips of the Messengers, and I sent down the Books, so proof and evidence was established against you. 'The Sentence that comes from Me cannot be changed' Mujahid said, this means I have passed My judgment. 'and I am not unjust to the slaves' means, I do not punish anyone for the sin of another, and I only punish a person for his sin after proof has been established against him.' [Tafseer Ibn Katheer (4/227)]

 

Taken from As-Sunnah Newsletter - http://www.qsep. com

As-Sunnah Vol. 2 Issue No. 10

 

 

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