. I '/ } (cont.)

Hence, they do not achieve the kind of taqwa that Allah asks of them. All of these acts are in contradiction [to what is prescribed] and lead to punishment on the Day of Resurrection. But for some of them, what they are doing is not sufficient. Instead, they add to it a greater sin that leads to an even more heinous punishment. They turn to this verse. They attempt to find in it some evidence and excuse for them; they seek from it a license and acceptance for their deeds. "So keep your duty to Allah as best you can." So the verse orders the Muslim to have taqwa according to his abilitythey sayso he must try to perform the obligatory deeds and abstain from the forbidden acts. But if he neglects some obligatory acts, there is no blame, hardship or sin on him. And if he does some forbidden acts, there is no harm or sin either. Because the verse excuses him. It gives him a license and escape. 1 The consequences of such an understanding of this verse are clear: Everybody has his own level of capability in fulfilling the obligatory and abstaining from the forbidden. Everyone is different and no one can be blamed 1 Salaah Al-Khaalidi, Tasweebaatfi Fahm Bad al-Ayaat (Damascus: Daar al-Manaar, 1987), pp. 94-95. J Hadith #9: "What I have Forbidden You, Avoid ... " for his shortcoming as long as he is doing what he finds he is able to do. Therefore, everybody's application of Islam will be different. Everyone is allowed to practice Islam in his own manner according to what he sees is right and applicable to him. The result is that there is not one Islam but many "Islams". Everyone will be free to apply what he says he can apply of Islam. And, furthermore, no one can say he is wrong in his application of Islam since he is fulfilling the command found in the verse, "So keep your duty to Allah as best you can." But is this the correct interpretation of the verse? Is it possible to make such a conclusion? First, the verse should be looked at in the light of other verses of the Quranin particular, those dealing with the requirement of taqwa. In surah ali-Imraan (verse 102), Allah says, 0£ `fj 1 :? Tj JJLiJ J;.. \ 1;a'";\ l_,t1; .:JI 8 ,,.. \" k ,,. ,,.. ,,.. "O believers, observe your duty to Allah with right observance1, and die not save as those who have surrendered (unto Him)."2 Al-Khaalidi states that this verse in ali-Imran and the above verse from al-Taghaabun clearly explain each other. He states, The verse in ali-Imran orders us to have taqwa of Allah with right observance [or according to His right]. And the meaning of "with right observance" is: a true, sincere, pure and serious taqwa. [It means] that we should sacrifice to the limit of our ability and potential in fulfilling and achieving that taqwa. And [it means] that we remain at that level of taqwa for as long as we livesuch that not one of us dies except as a Muslim ... And this is the same type of taqwa that the verse in surah al-Taghaabun requires from us. The verse of al-Taghaabun orders us to have taqwa of Allah according to our ability and potential. "So keep your duty to Allah as best you can." And the meaning of "best you can" is explained in surah ali-Imran as "with right observance". Therefore, a Muslim does not achieve the taqwa to the best he can unless that taqwa is the right observance of taqwa. Each of these verses clarifies and explains the other. They must be understood together in order for the meaning to be correct and acceptable. 3 Similarly, the hadith of the Messenger of Allah (peace be on him) shed some light on the meaning of this verse. In the hadith under discussion, the 1This can also be translated as, "as He should be feared," or "according to His right". 2Some say that the verse of al-Taghaabun abrogated the verse of ali-Imraan. This is a weak opinion. lbn Katheer records it with a weak chain and al-Tabari bluntly rejects it. 3 Al-Khaalidi, Tasweebaat, p. 96. Commentary on the Forty Hadith of al-Nawawi Messenger of Allah (peace be on him) stated, again, "Leave me as I leave you for the people before you were ruined because of their questions and their differences with their prophets. So, if I forbid you something, then keep away from it. And if I order you to do something, then do it as much as you can." (Recorded by al-Bukhari and Muslim.) This hadith clearly shows that whatever is forbidden must be completely avoided. The only exception to this is the case of necessity. But necessity has been well-defined and specified by the shareeah itself. That is, it is not up to the individual to decide for himself what is necessity. It is defined by the shareeah and not one's personal likes, dislikes or feelings.