Be servants of the Merciful [25:63]

Today’s reflection is from Sura Furqan and over the next few days, we will look at selections from verses 63-76 in Chapter 25 Sura Furqan, where the Quran talks about the qualities of Ibad ur Rahman or the Servants of the Most Merciful. 

 

The verse reads: The servants of the Compassionate are those who walk humbly upon the earth, and when the ignorant address them, say, “Peace.”

 

The word “ibad” which is usually translated as “servants” or “slaves” means so much more than that. An Abd  is  in  essence,  one  who  is  so  aligned  to  the  wishes  of  the  Master  that  he  has  no  wish  or  no  self  of  his  own.

 From  head  to  toe,  he  is  enslaved  to  the  wishes  of  the  one  whom  he  serves. And whom does he serve: The Rahman or the Most Compassionate and most merciful.

 

It is interesting to note that previously in this Sura, when the disbelievers had been told to submit to the Rahman, they mocked the Holy Prophet [saw] by asking “What is the Ar Rahman?”. In these verses, it is almost as if Allah [swt] is taking pride in introducing Himself through identifying what characteristics are held by those who are His ibaad. The implication is that when His servants are so dignified and lofty, the magnificence of Allah [swt] the Beneficent, will be understood better.

 

The  word  that  Allah  [swt] uses  in  this  verse for Himself is  not  Allah  or  not  any  of  His  other  beautiful names.  He  is  specifically  identifying Himself  as  the  Most Merciful, the  Compassionate.  

 

And so, if  we  are  to  be  the  ibaad  of  the  Rahman,  of  the  Most  Compassionate,  then  in  the  first instance, we  have  to  reflect  this  quality  of  Rahma, compassion within  ourselves. 

 

The verse goes on to identify two qualities that these special ibaad have: the first one being that they walk humbly upon the earth. [we will cover the second one tomorrow inshallah]

 

To walk humbly is interpreted by scholars to mean with dignity, tranquility, and forbearance and refers not only to walking, but also to the general conduct of one’s life. Humility begins as an internal attitude and then shows in outward behaviour such as how we walk and talk. 

 

Scholars point out that the fact that humility is the first characteristic mentioned tells us that just as arrogance is considered the mother of all evil, humility is the door from which all goodness and spiritual elevation can be accessed.

Scholars also explain that humility and its application in our lives can be understood in two ways: General humility and specific humility. 

General humility refers to our overall conduct. It is a quality that should be embedded in our souls which subsequently exemplifies itself in all aspects of our life, especially our relationship with Allah (swt). Such humility is best nurtured by continuously recognizing our complete dependence upon Allah [swt] and His self-sufficiency. The fact that every single thing we have been granted is a gift, a gift that is fragile and the realization that we cannot control the continuation of it helps in recognizing how completely dependent we are on Him and this creates an ongoing sense of humility. 

Specific humility is refers to how our internal humility expresses itself in outward action and in this verse the act of walking is particularly mentioned. The way we move through life, how we hold ourselves up and how we walk, the mark we leave on the earth, all speak to our internal level of humility. 

Another verse of the Quran advises something very similar: Do not walk exultantly on the earth. Indeed, you will neither pierce the earth, nor reach the mountains in height (Holy Quran 17:37). 

In order to implement this verse and the quality of humility in our attitude and our actions, let us become mindful of the message our body language is sending. Are we strutting about, do we have an attitude of entitlement that shows up in how we treat others and the resources of the earth? 

Let us also reflect on these two prophetic narrations: 

“Humilty and modesty increases the rank and dignity of one who is humble, then be humble so that Allah exalts you.”.  In other words, Allah raises the ranks of those who are humble. 

 

“The fruit of knowledge is humility.” (Imam Ali (as). Meaning that true knowledge [both acquired from outside and from within] shows up as humility not arrogance. 

 

For those of us who struggle with pride and arrogance, here are some recommendations to foster humility within ourselves: 

 

1.     Reflection on the Attributes of Allah: Reflecting on the greatness, mercy, and infinite wisdom of Allah can naturally evoke humility within oneself. Recognizing one's own limitations in comparison to the vastness of Allah's creation can help foster humility.

2.     Gratitude and Remembrance: Engage in frequent remembrance of Allah (dhikr) and express gratitude for His blessings. Acknowledging that all blessings come from Allah fosters humility by reminding oneself of dependence on Him.

3.     Self-Reflection and Repentance: Regularly reflect on one's actions, intentions, and shortcomings. Seek forgiveness from Allah for past mistakes and resolve to improve oneself. Genuine repentance requires humility to acknowledge one's faults.

4.     Serving Others: Engage in acts of service and charity for the benefit of others without seeking recognition or reward. Serving others humbly reminds us of our shared humanity and dependence on each other.

5.     Associating with the Humble: Surround yourself with people who embody humility and modesty. Their example and company can inspire and reinforce humble attitudes and behaviors.

6.     Reminding oneself about the source of all blessings: Remind yourself of the transient nature of worldly achievements and possessions, and strive to remain humble in success as well as adversity.

7.     Regular Self-Assessment: Regularly evaluate your thoughts, words, and actions to ensure they align with Islamic teachings and values. Humility involves constant vigilance against the ego's tendencies towards arrogance and self-centeredness.