The essential human motivation to affirm one's ownself:
Dear noble brothers, man instinctively cares about his existence, and the safety, perfection, and continuity of his existence. In other words, he has an instinctive motive for food and drink to survive as an individual, an instinctive motive for the opposite sex to ensure the survival of the human species, and an instinctivemotive to affirm his ownself to maintain his esteem.
After providing these physical needs such as food, drink, and marriage, there remains a single concern, which isto prove to others that you are an important person who has a prominent position, who is skilled and knowledgeable, and who excels in his field. So, this is a fundamental human motivation, however, since man has free will, these motives are neutral (i.e. they can be either fulfilled in Halal or Haram way). Allah the Almighty says:
﴾ Have We not opened your breast for you (O Muhammad (Peace be upon him))? * And removed from you your burden, * Which weighed down your back? * And raised high your fame? ﴿
Allah, may His glory be glorified, elevates one's esteem and raises high his fame (as a reward for his sincere worship and devotion to Him) when he fulfills the human motive to confirm his ownself in Halal ways. On the other hand, whoever turns away from Allah the Almighty and who has weak faith praises himself in order to fulfill this human motive.
This is a common social issue among people; most individuals praise themselves, most craftsmen boast about their skills, most families boast about their children's upbringing, and most communities boast about themselves (i.e. their achievements), like the German nation which considered themselves superior to other nations, and considered others to be uncivilized. This happens at the individual, communal, personal, social, and scientific levels, while Allah, the Almighty, says in the Ayah number 49 in SuratAn-Nisa':
﴾ Have you not seen those who claim sanctity for themselves. Nay - but Allah sanctifies whom He pleases, and they will not be dealt with injustice even equal to the extent of a Fatila (A scalish thread in the long slit of a date-stone). ﴿
Does Allah, may His Glory be glorified, , mention this in a context of criticism or in a context of praise? Of course, it is in the context of criticism. Allah the Almighty says:
﴾ Have you not seen those who claim sanctity for themselves. Nay - but Allah sanctifies whom He pleases ﴿
It is Allah Alone who bestows praiseupon people. However, He assures us in the rest of the Ayah that no one will be wronged; He says:
﴾ And they will not be dealt with injustice even equal to the extent of a Fatila (A scalish thread in the long slit of a date-stone). ﴿
[ An-Nisa, 49
]
If you do not praise yourself, will your status be diminished? Never, Allah the Almighty will raise high your reputation and fame.
As it was mentioned in Qudsi Hadith:
(( If My worshipper remembers Me in himself, I too remember him in Myself; and if he remembers Me in a group of people, I too remember him in a group that is better than them. ))
So, when you humble yourself, Allah the Almighty will elevate your status, exalt your rank, and raise high your fame, and you have an excellent example to follow in the Prophet, may Allah's Peace and Blessings be upon him. This is the right way of praising oneself.
Avoid engaging in self-praise:
When it comes to Islamic groups, each one praises itself, claiming to be right or even the only one (to be) on the straight path. Also, most nations, peoples, communities, groups, individuals, and women criticize each other. For example, some women excessively and unrealistically praise their daughters, theirhouses, their husbands, and their children's upbringing.
Actually, if you want people to love you, never praise yourself, and praise Allah the Almighty instead, and He will never wrong you; He will elevate your esteem and will raise high your fame and reputation among people. So, break this habit.
In fact, seeking praise from others is a sign of lacking sincerity; the more sincere you are, the less praise you seek from people, and the less sincere you are, the more praise you seek from others to a ridiculous degree sometimes.
So, this Ayah represents a fundamental principle; never engage in self-praise, and leave it to Allah the Almighty; He is the One Who will elevate your esteem and He will never treat you with injustice.
Actually, one of Allah's Beautiful Names and Divine Attributes is Al-Haq (The True One or the Absolute Truth). So, since He is the Absolute Truth, He is the One Who establishes the truth and abolishes falsehood, and He is the One Who elevates one's reputation and fame.
As it was said: "How many souls are satisfied in this world but they will be hungry and naked on the Day of Resurrection. How many are those who honor themselves while Allah humiliates them, how many are those who humble themselves to Allah while He honors them."
From my own perspective, no one on the surface of the earth has humbled himself for Allah like the Messenger of Allah, may Allah's Peace and Blessings be upon him, did, and no oneon the surface of the earth had his status elevated by Allah as much ashim. Allah the Almighty has sworn by the Prophet's life, He says:
﴾ Verily, by your life (O Muhammad PBUH), in their wild intoxication, they were wandering blindly. ﴿
When Allah the Almighty swears by the Prophet's life, it emphasizes the value and the importance of the Prophet's life in His Sight. Also, whenever Allah's Name is mentioned, His Messenger's name is mentioned as well, i.e. we say: I bear witness that there is none worthy of worship but Allah, and I bear witness that our Master Muhammad is His Servant and Messenger. He is the greatest and most blessed of all creation.
When a person boasts about himself and enjoys drawing attention to himself, he will have less value in the eyes of others, whereas when he speaks about Allah, praises Him, praises His Messenger, and praises the noble companions of the Messenger of Allah, and avoid self-praise, Allah will exalt his status and raise high his fame.
In conclusion, this Ayah refers to one of the fundamental principles in dealing with others; you do not have to engage in self-praise, because people already see what you do. In other words, when you perform a good deed, others will naturally notice and recognize that. As it was said: The reward for good deeds will never be lost, sins are never forgotten, and Allah Ad-Dayyan (The One Who recompenses His servants for their deeds) never dies.
Whoever underestimates people's intelligence and thinks that they never notice things, is the less intelligent one among them; people notice and recognize everything. This is a very critical point, sowe should refrain from engaging in self-praise.
The humbleness of the Noble Prophet:
Let me tell you an incident which demonstrates the humbleness of the Prophet, may Allah's Peace and Blessings be upon him. After the battle of Hunayn, the Noble Prophet sought to soften the hearts of some new-Muslims by giving them the majority of the spoils, but Al-Ansaarwere displeased with what he did. So, when he heard that, he was very modest with them although the entire Arabian Peninsula submitted to himas he had reached the summit of success after opening Makkah and achieving victory over Hawazin tribe, and.
Their leader, Sa'dIbn 'Ubaadah, went to the Prophet and said:
(( "O Messenger of Allah, this group of Al-Ansaar are displeased with what you did with the spoils of war. The Prophet asked him, "What is your opinion about it?"Sa'd answered: "I am but one of my people." ))
The Prophet asked him to gather Al-Ansaar. When they were gathered, he addressed them, saying:
(( O Al-Ansaar, are you upset for a thing so trivial and worldly that I gave to some people so as to join their hearts to Islam and left you out of it, believing that your Islam sufficed you? By Allah, you could have said—and if you did, you would have been truthful and acknowledged for your truthfulness!" ))
Actually, the Prophet could have destroyed, humiliated, neglected, or reproached them. However, what did he say? He mentioned their favor upon him:
(( By Allah, you could have said—and if you did, you would have been truthful and acknowledged for your truthfulness! We believed in you at a time when all called you a liar. We supported you at a time when you were frustrated. We gave you our money at a time when you were poor and we even sheltered you at a time when you were homeless". "O Al-Ansaar, were you not in a state of ignorance. ))
He did not say, 'So I guided you,' but rather he said, "So Allah guided you through me!"Look how humble he was! The Prophet's self-denial is truly noteworthy.
(( Abu Sa'id Al-Khidri narrated that when the Messenger of Allah, may Allah's Peace and Blessings be upon him, gave generously to the people of Quraysh and the tribes of the Arabs, but nothing was given to Al-Ansaar, this matter weighed heavily on the hearts of them, and rumors started to go around to the extent that some of them said: "The Prophet has distributed war booty among his own people!" ))
(( The leader of Al-Ansaar, Sa'd Ibn 'Ubaadah went immediately to the Prophet and said, "O Messenger of Allah, this group of Al-Ansaar are displeased with what you did with the spoils of war. You have distributed war booty among your people, and have given generous portions to the Arab tribes, but you did not give Al-Ansaar anything." The Prophet asked him, "What is your opinion about it?"Sa'd answered, "I am but one of my people."The Prophet asked him to gather Al-Ansaar.
Al-Ansaar were gathered, and no one else but them was allowed in the meeting. The Messenger of Allah said, "O Al-Ansaar, I heard that an incident that happened recently caused discomfort and unease to you. Were you not in a state of ignorance, so Allah guided you through me!Did I not find you poor and Allah enriched you of His bounty? Did I not find you enemies and Allah joined your hearts together?" They answered, "Indeed, Allah and His Prophet are far more generous and better." The Prophet then said, "Do you not have anything to say, O Al-Ansaar?" They answered, "There is nothing to be said but that Allah and His Prophet have the grace and bounty." The Prophet then said, "By Allah, you could have said—and if you did, you would have been truthful and acknowledged for your truthfulness—We believed in you at a time when all called you a liar. We supported you at a time when you were frustrated. We gave you our money at a time when you were poor and we even sheltered you at a time when you were homeless. O Al-Ansar, are you upset for a thing so trivial and worldly that I gave to some people so as to join their hearts to Islam and left you out of it, believing that your Islam sufficed you? Is it not enough for you that the rest of the people will go home with a sheep or a camel, whereas you will return with the Messenger of Allah? By Allah in Whose Hands is Muhammad's soul, you return with a better thing than they went home with. If not for the migration, I would rather have been one of Al-Anasar. If the people moved in one way, and Al-Ansaar moved the other way, I would choose the way of Al-Ansaar. O Allah, do have mercy on Al-Ansaar, their children, and their children's children."
By the time the Prophet concluded his words, their beards were wet with tears, for the words of the beloved Prophet filled their hearts with tranquility and enriched their souls. All of them cried out, "It is enough for us to have the Messenger of Allah as our reward. Then the Prophet, may Allah's Peace and Blessings be upon him, went, and each of them went on his own way" ))
[ Narrated by Ahmad, on the authority of Abi Sa'id Al-Khidri ]
The true believer avoids showing bias towards his oneself, his family, tribe, neighborhood, or city.
Allah causes the truth to triumph and brings falsehood to nothing:
Dear brothers, some scholars say, "Islam is as essential for man as the air he breathes. It is universal and not exclusive to a specific individuals, group, sect, school of thought, people, nation, continent, era or country." Allah, may His Glory be glorified, has placed sincere believers and true Du'aat Islamic missioners) to Allah everywhere; in every era and place. Allah the Almighty says:
﴾ Do you not see those who claim themselves to be pure? Rather, Allah purifies whom He wills, and injustice is not done to them, [even] as much as a thread [inside a date seed]. ﴿
Let Allah the Almighty purify you, exalt your status, and raise high your fame. Also, let people see your achievements and never engage in self-praise, because it weakens your position and leads you to go against Allah's Commands, so do not boast about yourself.
In another Ayah, Allah the Almighty says:
﴾ So ascribe not purity to yourselves. He knows best him who fears Allah and keep his duty to Him [i.e. those who are Al-Muttaqun. ﴿
The most amazing part of this Ayah is the following:
﴾ And they will not be dealt with injustice even equal to the extent of a Fatila (A scalish thread in the long slit of a date-stone). ﴿
If you abstain from engaging in self-praise and remain silent, people will naturally notice and recognize the truth about you (so there is no need for boasting about yourself). Allah is the One Who causes the truth to triumph and brings falsehood to nothing.
Giving back the trusts to their owners:
Dear brother, Let us turn to another point: Allah the Almighty says:
﴾ Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer.﴿
[ An-Nisa', 58
]
Allah commands you to return trusts to their owners. Actually, the term "trusts" is used in the plural form because every individual is entrusted with a certain task or duty. For example, if you are a lawyer and a client comes to you with a case, you are entrusted with that client and you are expected to fulfill your duty perfectly towards him. Also, if you are a doctor and a patient comes to you, you are entrusted with that patient, and you should take care of him properly. Furthermore, if you are a merchant, and someone comes to buy from you, you are entrusted with that customer, and you should give him good products at a fair price. Furthermore, if you are an engineer and someone comes to you seeking your advice, you are entrusted with him, and you should guide him to what is suitable for him. Accordingly, every individual is entrusted with a certain task or duty. In other words, he is entrusted with his children, his spouse, his profession that he should excel in, and his customers, etc. Actually, the word "trust" has a very broad meaning.
Beware, if a person falls short in advising others, neglects his work and delays in finishing it, he has actually betrayed the trust that has been placed upon him. Allah the Almighty says:
﴾ Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer. ﴿
In times of disputes, the believer resorts to Qur'an and Sunnah:
Allah the Almighty says:
﴾ O you who believe! Obey Allah and obey the Messenger (Muhammad PBUH), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (PBUH), if you believe in Allah and in the Last Day. That is better and more suitable for final determination. ﴿
﴾ O you who believe! Obey Allah ﴿
[ An-Nisa', 59 ]
There is no dispute in what comes to you in His Words, because the Noble Quran is the Words of Allah the Almighty. He says:
This means put the teachings found in the Quran into practice. Allah the Almighty says:
﴾ And obey the Messenger (Muhammad PBUH). ﴿
This indicates putting the teachings found in the Sunnah into practice. Allah the Almighty says:
﴾ And those of you (Muslims) who are in authority. ﴿
Who are the people in authority? Imam Ash-Shafi'i said, "The people who are in authority are the rulers who implement the Commands of Allah, and the Islamic scholars who are knowledgeable about His Commands."Thus, the people who are in authorityinclude both the rulers and the Islamic scholars; the Islamic scholars recognizeAllah's Commands, and the rulers implement them. However, there is no obedience to any creature in disobedience to the Creator.
﴾ And those of you (Muslims) who are in authority. ﴿
"And those of you" means people of your kind in terms of your religion, piety, uprightness, and commitment". "If you differ in anything amongst yourselves, …" means if you differ with the people who are in authority when they make faults, such as an Islamic scholar who introduces something new in Islam that has no valid basis in the Noble Quran and Sunnah, speaks about matters related to Divine Decree or the Prophet's intercession in a way that is not reasonable at all (i.e. without proper knowledge), misinterprets a Noble Ayah, or makes lawful something forbidden in Islam, such as claiming that usury is lawful since when one deposits money in banks, he is actually putting it there as a trust, and the usury profit is just like a reward. So, if you differ with an Islamic scholar who introduces some new beliefs or practices that have no valid basis in Islam, what should you do? You should turn to the Noble Quran and Sunnah as your reference (to resolve your dispute). Allah the Almighty says:
﴾ And if you differ in anything amongst yourselves, refer it to Allah and His Messenger (PBUH), if you believe in Allah and in the Last Day. That is better and more suitable for final determination. ﴿
It means when we differ in anything among ourselves, we should return to the Quran and Sunnah as our reference, and our understanding of the Noble Quran depends on having a solid understanding of the fundamentals of Islamic Fiqh (jurisprudence).
The Quranic text has certain principles through which it could be understood; some words in the Quran have absolute meaning; which scholars of Usul called, 'Al-Mutalq', others have restricted meaning 'Al-Muqaiiad', others have general meaning 'Al-Aam', and others have specific meaning 'Al-Khas'. Also, there is other concepts such as restriction; placing limitations on the general meaning of a word, indications, presumptive indication, and definitive indication, etc. Verily, this field of study; theknowledge of Usul (principles), is one of the most advanced branches of knowledge.Allah the Almighty says:
﴾ And if you differ in anything amongst yourselves, refer it to Allah and His Messenger (PBUH), if you believe in Allah and in the Last Day. That is better and more suitable for final determination. ﴿
This means we have a reference to resort to when we differ, which is the Noble Quran and Sunnah.
During the time of the Prophet, may Allah's Peace and Blessings be upon him, a leader of an army, who used to love joking, ordered his soldiers to jump into a fire, but they refused to do that and said to each other: we believed in Allah to avoid it! So, when they told the Prophet about that, and he said:
(( By Allah, if you jump into it, you will remain in it till the Day of Resurrection. Obedience should only be in acts of goodness. ))
The most beautiful thing in the believer's life is that he has a reference to return to in times of disputes, which is the Noble Quran and the Noble Sunnah.In this respect, it was mentioned in the Noble Hadith that the Prophet, may Allah's Peace and Blessings be upon him said:
(( I have left you with two matters which will never lead you astray, as long as you hold to them: the Noble Quran, and the Sunnah. ))
Turning away from the Prophet's Sunnah is an act of belittling him:
Consider the critical indicated point in the following Ayah concerning the Prophet, may Allah's Peace and Blessings be upon him. Allah the Almighty says:
﴾ We sent no Messenger, but to be obeyed by Allah's Leave. If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad PBUH) and begged Allah's Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allah All-Forgiving (One Who accepts repentance), Most Merciful. ﴿
When a person ignores the Sunnah of the Prophet, may Allah's Peace and Blessings be upon him, it reflects a sense of emotional distance between him and the Noble Prophet. So, when he turns to Allah in repentance, he should also mend his relationship with the Prophet because turning away from his Sunnah is a form of devaluing him. Thus, Allah the Almighty will not be pleased with you unless you repair your relationship with His Messenger as an act of honoring his Prophet. Based on this, Allah the Almighty says:
﴾ If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad PBUH). ﴿
Coming to the Noble Prophet means whenever the hypocrites used to be unjust to themselves, they should have gone to the Prophet, may Allah's Peace and Blessings be upon him, while he was alive among them, and after the Prophetic era (after his death), they can visit his grave. Allah the Almighty says:
﴾ And begged Allah's Forgiveness ﴿
This means that reforming one's relationship with Allah and seeking His Forgiveness comes in the first place. Allah the Almighty says:
﴾ And the Messenger had begged forgiveness for them: indeed, they would have found Allah All-Forgiving (One Who accepts repentance), Most Merciful. * But no, by your Lord, they can have no Faith, until they make you (O Muhammad PBUH) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. ﴿
Now, if we engage in disagreement or conflict, Allah forbid, we should return to the teachings of the Prophet, may Allah's Peace and Blessings be upon him, i.e. to his Sunnah, and whoever does not accept the judgment of the Sunnah of the Prophet, is not a true believer.
A person may behave in a cunning way; when he has a case with someone, he resorts to the Shari'ah rulings (Islamic law) if he feels that his case cannot be resolved according to the law of his country. On the other hand, if he finds that his case cannot be resolved according to Shari'ah rulings, he resorts to the law of his country. So, he uses Shari'ah rulings to his own advantage, but when it does not serve his interest, he disregards it and resorts to the law of his country. Allah the Almighty says:
﴾ But no, by your Lord, they can have no Faith, until they make you (O Muhammad PBUH) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. ﴿
The enjoyment of this world is short:
Now, let us turn to the third Ayah in this lesson; Allah the Almighty says:
﴾ Have you not seen those who were told to hold back their hands (from fighting) and perform As-Salat (Iqamat-as-Salat), and give Zakat, but when the fighting was ordained for them, behold! a section of them fear men as they fear Allah or even more. They say: "Our Lord! Why have you ordained for us fighting? Would that you had granted us respite for a short period?" Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah, and you shall not be dealt with unjustly even equal to the Fatila (a scalish thread in the long slit of a date-stone). ﴿
Glory be to Allah! Allah the Almighty advises us, saying: Say, O Muhammad (to your people), the enjoyment of this world is little". It is merely a fleeting matter; "Man is nothing but a number of days; whenever a day passes away, a part of him passes away."
﴾ Say: "Short is the enjoyment of this world ﴿
Should we not believe in Allah's Words? He says to us that the enjoyment of this world is little. Let me tell you a story which emphasizes this point. I heard about a rich person who bought a flat on the highest floor in Barniah Street (one of the most expensive neighborhoods in Damascus). He bought two flats that are opposite to each other on the same floor, and he removed the walls separating them to become one larger flat by merging these two flats together. He decorated this flat in an amazing way, and it took him 2 or 3 years until the decoration works were completed, but when everything was finished and the house was ready for him to move in, he suddenly passed away!
﴾ Say: "Short is the enjoyment of this world ﴿
One of my brothers in faith, who works as a furniture salesman, told me a story that revolves around the same point. A person, who pays extreme attention to every small detail, came to him and wanted to buy a bedroom. First, he wanted to buy the bedroom wood, so he bought it and kept it for two years until it dried. Then he spent another six or seven months browsing through catalogs to choose the most elegant and the most charming bedroom design. He observed the woodworking process very attentively to the extent that he once laid down under the bed to check underneath the bed; to ensure that there were no knots in the wood!
After two years, he spent several additional months to choose the bedroom accessories and handles. After that, although the woodworking was finished, he did not deliver the bedroom; it was painted repeatedly for six times until he was satisfied with the final outcome. Then that furniture salesman was fed up with the matter, because whenever a customer entered his store, he would be amazed by the beauty of that bedroom and would ask about its price. Then he phoned that man and said, "I will wait until Thursday, after that, if you do not come to take this bedroom; I will sell it to someone else!"
On Thursday, he called him again, but he heard unusual voices in his house, then a woman informed him that he had passed away!
﴾ Say: "Short is the enjoyment of this world ﴿
Many brides were adorned for their husbands, but they passed away on their wedding night, many people hope for a long life but died unexpectedly. A person who gets a university degree may pass away before working with it. Someone else who proposes to a girl may pass away before his marriage, another person who travels abroad may pass away before coming back. Also, someone who gets a job may pass away before starting it, and another one may pass away before the arrangement of his weeding is completed.
﴾ Say: "Short is the enjoyment of this world ﴿
Never put all your eggs in one basket; whoever puts all his hopes in this worldly life and forgets about the Hereafter is at high risk. So, never forget to put your hopes in the Hereafter. Allah the Almighty says:
﴾ Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah, and you shall not be dealt with unjustly even equal to the Fatila (a scalish thread in the long slit of a date-stone ﴿
Wherever you are, and whatever your position is, never forget that death can come at any time. As the poet said:
Do not feel safe from death at any moment,
even if you protect yourself with shields and guards
Why do you look so careless and indifferent (towards the reality of death)
exactly like a woodcutter who chops wood in complete darkness!
You hope for safety, yet you have not sought its path.
Indeed, a ship does not sail on dry land.
Allah the Almighty says:
﴾ Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah, and you shall not be dealt with unjustly even equal to the Fatila (a scalish thread in the long slit of a date-stone * "Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!" And if some good reaches them, they say, "This is from Allah," but if some evil befalls them, they say, "This is from you (O Muhammad PBUH)." Say: "All things are from Allah," so what is wrong with these people that they fail to understand any word? ﴿
Dear brothers, the wisest person is the one who prepares for the hour of his meeting with Allah; the hour of death. This hour will inevitably come and no one can ever deny this reality. However, people differ in their preparation for it. So, prepare for the hour of death through turning to Allah in repentance, performing righteous deeds, calling people to Allah, and serving others.
Every action involves two elements: performing and executing:
Now, let us turn to a critical point related to Aqidah (the Islamic Creed). Allah the Almighty says:
﴾ And if some good reaches them, they say, "This is from Allah," but if some evil befalls them, they say, "This is from you (O Muhammad PBUH)." Say: "All things are from Allah," so what is wrong with these people that they fail to understand any word? ﴿
When it comes to executing, all things are from Allah the Almighty, but when it comes to performing, whatever good comes to you is from Allah, and whatever evil befalls you is from yourself. Thus, every action involves two elements: performing which is carried out by you, and executing which is carried out by Allah the Almighty.
Let me give you an example to make this point clear. When a careless student fails, we can say that he has failed due to his laziness, and we can say that the school administration failed him. So when we ascribe that student's failure to himself, we ascribe it to his laziness, but when we ascribe his failure to the school administration, we mean that they announce his failure. Thus, it is a very clear matter, the execution of deeds is carried out by Allah the Almighty, while the performance is done by you (i.e. you have the free will to choice your actions, and Allah the Almighty knows everything, including your future choices).
Now, let us turn to another point. Allah the Almighty says:
﴾ Do they not then consider the Quran carefully? Had it been from other than Allah, they would surely have found therein much contradictions. ﴿
[ An-Nisa', 82
]
Actually, any book other than the Noble Quran will inevitably contain many contradictions. Allah the Almighty says:
﴾ Do they not then consider the Quran carefully? Had it been from other than Allah, they would surely have found therein much contradictions. ﴿
Actually, every person may contradict himself. For example, one of my brothers in faith sent me a message in which he wrote, "You once said, 'The battle between right and falsehood never ends', but elsewhere you said, 'The battle between two rights never happens, between truth and falsehood never lasts, and between two falsehoods never ends.' So, how to bring together these two answers that seem to contradict each other?" My answer is: There is a cold war and a hot war. The cold war never ends, but as for the hot war: if it is between two falsehoods it will never end, if it is between right and falsehood it will never last, because Allah the Almighty is with the truth, and if it is between two rights, it never happens at the first place. Thus, the hot war is related to a direct armed conflict, whereas the cold war is related to negative emotions such as animosity, envy, grudges, and wishing for others to fail, and it never ends.
In conclusion, every human may contradict himself, but you will never find any type of contradiction in Allah's Words. Allah the Almighty says:
﴾ Had it been from other than Allah, they would surely have found therein much contradictions. ﴿
