Voice of British Muslim Women

In the month Queen Elizabeth II celebrated her Platinum Jubilee, we present the second blog in our series on the various hierarchical jewels associated with Jubilees and their symbolic meaning in relation to the invaluable principles given in the Holy Qur’an.

Ayesha Naseem, Blackburn

With the widespread national celebrations of the Platinum Jubilee of Her Majesty Queen Elizabeth II earlier this month, my attention is drawn to the different kind of jewels and their symbolism beyond their relevance in defining significant ages in time. Among the six main jewels, gold is illustrative of success and victory. It is traditionally understood as the jewel of adornment and has both, material and metaphorical significance.

Human potential in society and the wider world is normally recognised with how successful one is in their life. Be it through one’s level of success in education, career, relationships, or with how much wealth one owns.

But this is only one way of perceiving success. If we study the Holy Qur’an, we find a rather unique but an extremely empowering meaning of success and victory in the view of Allah the Almighty.  Out of the many golden principles given to mankind in the Holy Qur’an, one is about doing good deeds in this world and working towards one’s individual spiritual growth.

In the Holy Qur’an, it is said:

“It is these who will have Gardens of Eternity beneath which streams shall flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and heavy brocade, reclining therein upon raised couches. How good the reward and how excellent the place of rest!” [1]

In the Five-Volume English Commentary of the Holy Qur’an, this reference to precious metal is explained as follows:  

“The wearing of bracelets of gold may refer either to this life or the next. In the former case, the words, ‘They will be adorned therein with bracelets of gold’, mean that gold bracelets being symbols of royalty, Muslims will become rulers of vast and mighty empires. But taken as referring to the next life they connote a spiritual sense, meaning that good works of Muslims in this life would assume an embodied form in the next.”

It is also explained:

“The words, how good the reward, imply that these things [adornment and jewels] … will prove a ‘good reward’ for them, that is, these things will give them peace and contentment of mind.” [2]

Doing good in Islam is not confined to the big milestones or actions, something as simple as passing someone a glass of water accounts to 10 good deeds as well. One might say what sort of reward is it that we cannot even see it. Yet the fact is that the good we do, no matter how big or small, comes back to us in incredible ways.

The Holy Qur’an also attests to this in various places. In one chapter, it is stated:

“The reward of goodness is nothing but goodness.” [3]

Addressing the inauguration of the Nasir Hospital in Guatemala, the Fifth Caliph and the current worldwide head of the Ahmadiyya Muslim Community, His Holiness Mirza Masroor Ahmad (may Allah be his Helper) said:

“Time and again, the Holy Quran has instructed Muslims to serve mankind and to fulfil the needs of those who are suffering or are deprived in any way. It requires Muslims to be selfless and consumed by a love for others. It requires us to be ever ready to make sacrifices for the sake of the peace and well-being of other people.” [4]

Being able to generously serve others, bringing a smile on people’s faces and subsequently, attaining the pleasure of God Almighty in this world is ultimately the truest forms of success for Muslims. It is the real wealth that secures not only our present life but also the one that’s to come in the Hereafter.

References:

[1] The Holy Qur’an Chapter 18, Verse 32, Translation by Maulawi Sher Ali Sahib (ra)

[2] Five Volume English Commentary

[3] The Holy Qur’an Chapter 55, Verse 61, Translation by Maulawi Sher Ali Sahib (ra)

[4] https://www.alislam.org/book/message-for-our-time/serving-humanity-worship-allah/