Pearls and Coral: Treasures from the Qur’an (6)

By: Dr Osama Al-Azhari
Minister of Awqaf (Charitable Endowments)

To the esteemed readers in Egypt, Arab and Muslim nations, to every human being, to every heart that longs for light, and every soul that yearns for guidance: Welcome to a new journey with the Ever-Glorious Qur’an—where we delve into the depths of its meanings, sail with its majestic verses, walk by its light, take provision from its guidance, and draw inspiration from its special blessings and mercies.

In this episode, we sail together through the light of the sixth Juzʾ(part) of the Ever-Glorious Qur’an, drawing forth its pearls and coral, and contemplating the marvels of its light and the divine wisdoms that Allah—Glorified and Exalted is He—has embedded in this miraculous Book.

It is not news to noble readers that beneath every word and every verse of this blessed Juz’ lie treasures of knowledge, jurisprudential rulings, etiquette, and profound studies. Yet, it is not possible to mention all of them here. Therefore, our approach is to draw a little therefrom, uncovering a handful of the Qur’anic values, so that we may all be provisioned with knowledge, light, and spirituality.”

Our first point of reflection here is at the very opening of the Juzʾ by which it is named, that is: “Allah does not love the loud (expression) of odious words except for him who has been done an injustice, and Allah has been Ever-Hearing, Ever-Knowing.” (Qur’an 4: 148)

Do you truly realise the depth of this precise divine discourse? How often does our Lord— Glorified and Exalted is He — repeat His warning against vile speech in many places throughout the Ever-Glorious Qur’an and the Prophetic Sunnah?

Beware, our dear ones, with utmost caution of cursing and insults, mocking, bullying, sneering, backbiting and tale-bearing. Avoid verbal bullying, belittling people, meddling in what does not concern you, falsely assailing their honor; or what is legally known as libel and slander, or even getting dragged into verbal battles on social media. These matters darken the heart and veil its owner from the light of Allah.

When the Almighty says, “Allah does not love…,” it signifies that He does not accept that deed; and it is a path that bequeaths darkness to the heart and severs one from the Lord’s light.​

Beware the tongue, for the Messenger of Allah (PBUH) said to Muʿādh ibn Jabal (may Allah be pleased with him), “Is there anything that hurls people into the Hellfire on their faces—or on their noses—except the harvests of their tongues?” And he (PBUH)also said: “The believer is not a slanderer, nor a curser, nor obscene, nor foul‑mouthed.”

Why do I repeat this hadith and pause at this reflection from the sixth juzʾ?

Because we need to confront what we see spreading in some communities — a worrying ease in using insults, whether in buying and selling, daily dealings, or even in joking. Some people do not care about hurting or insulting others; they may even find pleasure in it, despite the pain that such words leave in people’s hearts. So beware!

One of the refined poets, enlightened by the light of the Qur’an, said:

Shame and faith restrains my tongue from curse and foul disgrace,

from reviling kin—four virtues hold their place:

modesty, Islam, gentleness; and this is also true-

I am of noble stock: such souls can harm and benefit too

If refraining from ugliness is a trait of great people, how can some of us ignore the words of Allah Almighty: “Allah does not love the loud (expression) of odious words except for him who has been done an injustice.”(Qur’an 4: 148). Some people think that this verse permits the wronged person to curse and speak ill, but this is a mistaken understanding.

When Abdullah ibn Abbas (may Allah be pleased with him) was asked about this verse: “except for him who has been done an injustice”(Qur’an 4: 148),he said thatthey have the right to complain about those who have wronged them, and they have the right to take their case to court and seek their rights through lawful means, but they do not have the right to curse or use foul language.

As for the second point of reflection in the sixth Juz’, it is the words of Allah Almighty: “Today I have completed your religion for you, and I have perfected My favor on you, and I am satisfied with Islam as the religion for you” (Qur’an 5: 3). Contemplate the beauty of this divine statement! The Ever-Glorious Qur’an refines the mind, purifies thought, and deepens awareness. Look at the precise selection of the words of this verse: “completed” and “perfected.” as if Allah Almighty wishes for man to get used to completion and perfection, not to stop halfway.

In the verse on fasting, Allah Almighty says: “And that you should complete the (fixed) number. And magnify Allah for having guided you.” (Qur’an 2: 185). He also says in the verses of Hajj (pilgrimage): “Then (make) a fast of three days in the Pilgrimage, and seven when you return, that is ten completely.” (Qur’an 2: 196). He also says in Sūrah al-An‘ām (the cattle): “Thereafter We brought Musa (Moses) the Book, perfect for him who does fair (deeds).” (Qur’an 6: 154).

It is a recurring theme in the Qur’an: completion, perfection, and sustainability. It is as if the Qur’an wishes to instill in us the value of continuity, and that we should complete our work with sincerity and perfection.

One of the wonders of the wise statement is the saying of Allah Almighty: “A light has already come up to you from Allah, and an evident Book.” (Qur’an 5: 15). Allah describes Himself as light, describes His Prophet (PBUH) as light, and describes the Qur’an as light. It is as if Islam is light for the minds and hearts, and illumination for the paths and ways.

In another place Allah Almighty says: “That whoever kills a self-other than for (killing another) self or for corruption in the earth-then it will be as if he had killed mankind altogether; and whoever gives life to it, (i.e., a self) then it will be as if he had given life to mankind altogether.” (Qur’an 5: 32). Thus, Shari’a has come with life and revival, light and purification, and uprightness in speech and deed.

In conclusion, we ask Allah to purify our tongues, enlighten our hearts, and make us among those who listen to what is said and follow the best of it. Always remember that every word we utter will be written either for us or against us, that a kind word is charity, and that silence about falsehood is a form of worship.

Until we meet again, stay noble, stay safe.