AL-BAQARAH or THE COW
Brief Introductory note.
THIS SURAH begins the ‘Huroofe-Muqatta’aat’ or the Alphabetical
Symbolic Abbreviations for some secured secret knowledge, the meanings of which
none knows save ALLAH (SwT) and those firmly established in knowledge (the Holy
Ahlul-Bait). These letters Alif Lam Mim (ALM) are found prefixed to this Surah
and also five other Surahs Ali Imran, Ankabut, Rum, Luqman and Sajdah.
This is the longest Surah
of the Holy Quran, therein is the longest verse 2:282.
The names of the Surahs
of the chapters of the Quran were also revealed along with the matter.
The name ‘Baqarah’ or the
Cow, given to this Surah is derivrd from the incident of the slaughter of a cow
referred to in verses 67 to 77.
The
compilation of the Quran had already taken place during the time of the Holy
Prophet as its revelation took place, in the form of a complete book. The whole
book in its perfect completeness, did exist with Ali ibne Abi Taleb, Abdullah
ibne Mas’ood, Ka’b ibne Obai and Ma’aaz b. Jabal and this fact is vouched for
the many prominent authorities.
At
the very start of the Holy Book, in the second verse of this Surah, it is
announced that the Qur,an is a guidance only for the pious, which definitely
means the impious will not be benefited by it and arguing conversely the
impious will not be able to derive the guidance from it. It is further asserted
by verse 3:138 that the Qur’an will only be a book of stories for
ordinary men but an exhortation and guidance to the pious. Thus, to be duly
guided by the Qur’an, the first and foremost requisite for its reader, is piety
which results from cleanliness, both physical and mental.
This
pre-requisite of cleanliness, to the study of the Qur’an is established by
another important announcement in verses
(57:7 to 9) that none shall touch it save the purified ones. The word
‘touch’, if taken as physical touch, will mean that it must be touched only
after the prescribed cleanliness, and if taken as mental touch, it mean that
only the purified ones (verse 33:33)
shall have the proper grasp of its correct meaning and thus be duly guided.
A Summary of the Surah Al-Baqarah:
This Surah contains
enlightenment on many factors of great important. The Al-Mighty Authority of ALLAH
(SwT) over the Universe---the great incident of the slaughter of the Cow during
Moses’ time from which the name of this Surah has been drived---to adopt
piety---to shun disbelief and mischief---to acknowledge with sincerity the
ordinances of ALLAH (SwT) and to act according to them in practical life---to
believe every word of the Qur’an to be the Word of ALLAH (SwT)---never to
insist upon vain points of ignorance and foolishness---to draw lessons from the
past incidents---to observe perfect mutual love and harmony among the members
of the human family---to be helpful to each other---particularly to kith and kin---to
believe (and deal accordingly with) the world, as merely transitory and a mean
object for attachment to---never to believe in witch-craft and never to take
omens---to revere all apostles of ALLAH (SwT) as holy, truthful and
sinless---to believe in the existence of the angels and e friendly to them---to
be conscious of virtue against vice---Apostles of ALLAH (SwT) and their
successors having been endowed with the knowledge by ALLAH (SwT)
Himself---everyone to pray turning only towards the Kaa’ba---to exercise
patience during afflictions and sufferings---and many similar allied directions
essential for the reformation and the discipline of the slf in man.
Sura (2) Baqarah (The Cow) Aya 1 to 286 in 40 Sections
Revealed at Madina
SECTION 1
The
essential requisites of the correct belief.
The Holy Qur’an---the doubtless Word
of ALLAH (SWT)---Identification of the true believers---The Holy Qur’an---a
guidance for the pious---Belief in ALLAH (SWT)---Importance of the regularity
in prayers and charity---Belief in all the apostles of ALLAH (SWT), the Holy
Qur’an and the Books revealed previous to the Holy Prophet---and the Day of
Judgement incumbent---the stubbornness of the disbelievers.
الم{2:1}
[Q2:1] Alif-Laaam-Meeem
[Q2:1] Alif Lam Mim.
[Q2:1] Alif Lam Mim.
[Q2:1] Alif Lam Mim.
ALIF LAM MIM are
letters of the Arabic alphabet. They are known as huruf muqatta-at, letters
used as abbreviations for words which have a definite meaning of sublime and
profound nature known only to ALLAH (SWT), His last prophet, and His Ahlul
Bayt, the true divinely chosen successors, the holy Imams. Particularly, these types of symbolic alphabets, used in some of
the surahs of the Qur’an, as a part of those surahs, are beyond the
comprehension of (even) the most learned intellectuals. It is strictly
prohibited to use imagination and discretion in finding out its purport and
meaning.
There are six surahs including al Baqarah, which begin with ALIF, LAM, MIM. The others are Ali Imran[3], Ankabut[29], Rum[30], Luqman[31] and Sajdah[32].
Many interpretations have been forwarded and
manipulated by some commentators, BUT they are all based upon conjecture,
devoid of any definite authority. According to
the holy Imams these letters are a means of reaching the higher realms of true
knowledge, available in the verses of the Qur’an, BUT
the domain of sublime confidences are reserved only for the chosen
representatives of ALLAH (SWT).
_________________________________________________________________________________________________________
(2:1) Alif.
Lam. Mim. *1
*1. The names of letters of the Arabic alphabet,
called huruf
muqatta'at,
occur at the beginning of several surahs of the Qur'an. At the time of the
Qur'anic revelation the use of such letters was a well-known literary device,
used by both poets and orators, and we find several instances in the
pre-Islamic Arabic literature that has come down to us.
Since the muqatta'at were commonly used the Arabs of that period generally knew what they meant and so they did not present a puzzle. We do not notice, therefore, any contemporaries of the Prophet (peace be on him) raising objections against the Qur'an on the ground that the letters at the beginning of some of its surahs were absurd. For the same reason no Tradition has come down to us of any Companion asking the Prophet about the significance of the muqatta'at. Later on this literary device gradually fell into disuse and hence it became difficult for commentators to determine their precise meanings. It is obvious, however, that deriving right guidance from the Qur'an does not depend on grasping the meaning of these vocables, and that anyone who fails to understand them may still live a righteous life and attain salvation. The ordinary reader, therefore, need not delve too deeply into this matter.
Since the muqatta'at were commonly used the Arabs of that period generally knew what they meant and so they did not present a puzzle. We do not notice, therefore, any contemporaries of the Prophet (peace be on him) raising objections against the Qur'an on the ground that the letters at the beginning of some of its surahs were absurd. For the same reason no Tradition has come down to us of any Companion asking the Prophet about the significance of the muqatta'at. Later on this literary device gradually fell into disuse and hence it became difficult for commentators to determine their precise meanings. It is obvious, however, that deriving right guidance from the Qur'an does not depend on grasping the meaning of these vocables, and that anyone who fails to understand them may still live a righteous life and attain salvation. The ordinary reader, therefore, need not delve too deeply into this matter.
ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى
لِلْمُتَّقِينَ {2:2}
[Q2:2] Zaalikal
Kitaabu laa raiba feeh; udal lilmuttaqeen
[Q2:2] This Book, there is no doubt in it, is a guide to those who guard (against evil).
[Q2:2] This Book, there is no doubt in it, is a guide to those who guard (against evil).
[Q2:2] Kitab Al-Quran ini, tidak
ada sebarang syak padanya (tentang datangnya dari ALLAH dan tentang sempurnanya);
ia pula menjadi petunjuk bagi orang-orang yang (hendak) bertaqwa;
DHALIKAL
KITAB
Dhalika (that), a
demonstrative pronoun, refers to something distant, but, in Arabic, sometimes
is also used to indicate a highly revered object, even if it is close at hand. This book, the
word of ALLAH (SWT), in the sphere of revelation, is complete, comprehensive,
sublime and worthy of reverence, in the highest possible degree. Therefore,
here and in many other sentences dhalika is used to refer to this
holy book; and tilka, the feminine gender
of dhalika,
is used to refer to its verses. Whether translated as this
or that, it refers to that which is in
our hands.
AL KITAB
Al kitab, the
book, has been named QUR’AN, derived from the
verb qura-a, which means
to recite or to read. Therefore, the literal meaning of Qur’an is recitation, in the light of verses 75:16 to 19 of al Qiyamah, and in view of verse 2:185 of al Baqarah, it is a guidance
with clear proofs, and a distinction.
It is furqan - that which teaches us to distinguish between good
and evil,
·
According to verse 25:1 of al Furqan, on account of it’s containing the principles of good and evil, and
also the conditions of reward and punishment.
·
It is also called furqan because of its gradual delivery, part by
part, according to verses 17:106 and 107 of Bani Israil.
·
According to verse 15:9 of al Hijr, it is dhikr, the reminder.
·
Al kitab is hakim (a decisive book of divine wisdom),
·
aziz (a unique book of natural beauty),
·
hamid (praiseworthy),
·
majid (glorious),
·
karim (bounteous and honoured) and
·
mubin (clear and expressive).
·
It is also ummul kitab, the mother book.
The
application of this title is with regard to the clear revelations, beyond all
ambiguity (ayat ulmuhkamat) - they are the substance of the
book as per verse 3:7 of Ali Imran, in the light
of which the rest of the book is explained.
µ THE QUR’AN HAS BEEN SPECIFIED AS THE BOOK,
AS WELL AS, THE WORD OR SENTENCE OF ALLAH (SWT). THE BOOK AND THE WORD ARE THE VEHICLES OF THOUGHT AND WILL. **When
the expression of thought or will, or both, are written, giving stability and
simultaneity to the components, it is a book, **whereas the word is only the spoken expression. Although the expression, whether
written or spoken, is attributable to the knowledge and the ability of the
author or speaker, it is absurd to refer to
the work of the author or speaker as his attribute, because knowledge or ability, and not its outcome, is the
attribute.
In normal sense, the word is produced by highly organised functions of the vocal
organs of living beings; and a
book is the result of the elaborate labour of man's hand, pen, paper
and ink etc. This does
not apply to the word and the book of ALLAH (SWT).
õ According
to Imam Ali ibne Abi Talib, the
word of ALLAH (SWT) is not a spoken expression in the sense of sound but is
a divine will. He said:
“It is not a sound that
strikes the ear, nor a voice to be heard. Verily His words are His work,
originated by Him.”
HIS WORK, ORIGINATED BY HIM, HAD STABILITY AND SIMULTANEITY PRIOR TO ITS
GRADUAL DELIVERY TO THE VISIBLE WORLD; and
after the appearance in the lowest sphere of manifestation, this stable and
simultaneous work became His book. Therefore, it has continuity, in the order of
descent, by the continuity of His will. In view of these two aspects, all
that has been created (the whole and its parts) is His word, the effect of His
creative will. On account of its stability and
the simultaneity of its parts the whole creation is a book of ALLAH (SWT) i.e. THE WRITTEN EXPRESSION OF HIS WILL AND THOUGHT.
† Generally, the endurance of the written expression does not depend upon the
existence of its author, or the
continuity of his attention. BUT
THE RELATION BETWEEN THE CREATED AND THE CREATOR, AS POINTED OUT BY THE QUR’AN, IS LIKE [1] THE RAY OF LIGHT TO ITS SOURCE; [2] THE REACTION TO THE ACTION; [3] THE REFLECTION TO THE RADIATION; [*] THE SPEECH TO THE CONTINUITY OF ATTENTION AND THE
WILL TO SPEAK; OR [*] THE MENTAL PROCESS TO THE
ATTENTION. Also, as the speech is related to the
speaker, so too the genesis, survival, continuity and simultaneity of the parts
of every finite being is related to the continuity of the attention and will of
the infinite, the creator. Viewing the creation from this angle, it is the word
of ALLAH (SWT). THEREFORE,
THE EFFECT OR OUTCOME OF THE DIVINE WILL AND KNOWLEDGE IS THE BOOK, AS WELL AS,
THE WORD OF ALLAH (SWT).
ALLAH (SWT) IS THE ABSOLUTE AND THE ULTIMATE
AUTHORITY IN THE DOMAIN
OF CREATION (“WHAT IS”), AS WELL AS, IN THE DOMAIN OF LEGISLATION (“WHAT OUGHT TO BE”).
r
In the “WHAT IS”, there is no place for the will of the creature.
r
In the “WHAT OUGHT TO BE”, the will of the creature operates as a ‘reaction’.
With reference
to the “what is”, the
book of ALLAH (SWT) is the kitab ul takwini. In connection with the “what ought to
be”, it is the kitab ul tashri-i. The source of both the books, the takwini and
the tashri-i (under
the process of tanzil, the gradual delivery), is with ALLAH (SWT), immeasurable, but the
revealed form, He had sent down, is in a known measure (see verse 15:21 of al Hijr). Nazul or
the revelation is a term applied in the Qur’an
to the process of descent from the
infinite to the finite, in CREATION as well as in LEGISLATION. The divine revelation, in legislation, passes through the same stages of intellectual, angelical
and non-material agencies, as it does in creation. In creation, the last stage of revelation is that when it is exposed to
our senses, termed as alam shahadat (the visible world), AND alam malak (the world of cause and effect).
IN LEGISLATION THE LAST STAGE OF
REVELATION IS THE HEART (POWER TO VISUALISE) OF THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), PRIOR TO ITS
UTTERANCE. THEREFORE, THIS REVELATION (LEGISLATION) IS
IN COMPLETE CONFORMITY WITH THE REVELATION REGARDING CREATION.
± Imam Ali ibne Abi Talib says:
“Although you see yourself as a "nothing to speak of" origin,
in you is summed up the vast universe; and, therefore, you are the meaningful
book whose words make clear the unknown.”
THUS MAN IS THE
SYNTHESIS OF KITAB UL TAKWINI, OR A BRIEF SUMMARY OF THE UNIVERSE, A MICROCOSM (ALAM SAGHIR), AND THE UNIVERSE IS A UNIVERSAL MAN (INSAN UL KABIR). EACH
CAN BE VIEWED IN THE LIGHT OF THE OTHER. This is only applicable
to a man who has reached the superlative sphere of intellectual attainment and is capable of direct communion with
the absolute, which is the highest stage of obedience (ububiyat). It is applicable
to the last prophet of ALLAH (SWT). And it is applicable to those whom he had
identified with himself in such attainment.
IT
IS UNANIMOUSLY AGREED AND UNIVERSALLY ACKNOWLEDGED BY ALL SCHOOLS OF ISLAM THAT THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) DID NOT IDENTIFY ANYONE WITH HIMSELF NOR HIMSELF WITH ANYONE SAVE ALI, FATIMAH, HASAN, HUSAYN AND THE OTHER
NINE IMAMS OF HIS HOUSE.
The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad)
had said:
I and Ali are from
"one and same" divine light.
The first of us is Muhammad,
The middle of us is
Muhammad,
The last of us is
Muhammad,
Every one of us is Muhammad.
NEXT TO THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND THOSE MENTIONED ABOVE, ARE THE OTHER PROPHETS AND MESSENGERS OF ALLAH
(SWT), ACCORDING TO THEIR VARIOUS DEGREES OF
ATTAINMENT. To each of them the word and
the book of ALLAH (SWT), in the realm of legislation, had been revealed,
keeping in view their respective degree of attainment as the microcosm and
purposeful book of creation.
µ THE HIGHER A PROPHET WAS IN HIS
ATTAINMENT, THE
MORE COMPREHENSIVELY WAS THE WORD AND THE BOOK REVEALED TO HIM. **The last prophet, in his ascent, reached the maximum stage of qaba aw adna (two bows
length, or even nearer – Najm 53:9), THEREFORE, the
word and the book revealed to him was the most comprehensive, the most
expressive, and the final revelation, tammat kalimatu
rabbika sidqan wa adla (and perfect is
the word of your Lord in truth and justice)
- See verses
6:115 and 116 of al An-am.
While explaining
the word and the book, in their origin and in the
various stages of their revelation down to the visible world, the process of
descent from the infinite to the finite and from the absolute unity to manifold
multiplicity has been dealt with.
Ì NOW IT MUST BE MENTIONED, as pointed out earlier, THAT
THE PROCESS OF CREATION IS CIRCULAR IN NATURE, AND ALL THAT WHICH HAS BEEN
CREATED SHOULD RETURN TO THE ORIGINAL SOURCE, THEREFORE, THE ASCENT, FROM THE FINITE TO THE INFINITE, AND FROM
MULTIPLICITY TO UNITY, NECESSARILY FOLLOWS THE SAME STAGES OF THE DESCENT IN
REVERSE.
He regulates (all) affairs from heaven to the earth; then it shall
ascend unto Him. (SAJDAH 32:5)
Also refer to verse 34:2 of al Saba, and
verse 30:11 of al Rum.
WHATEVER COMES
INTO EXISTENCE IN THE LOWEST REALM, *BE IT A SUBSTANCE, *AN ACCIDENT, OR *AN
ACTION, APPEARS IN THE HIGHEST IN A REFINED FORM, OR CORRESPONDINGLY RETAINS
ITS REFINED IMPRESSION. These impressions may be
termed as the divine books of the hereafter (kutub ma badut tabiyy) i.e. books
post-physical, in the same way as the impressions present in the process
of revelation, prior to the visible world, may be termed as book pre-physical.
The origin and the absolute reality behind the phenomenon, the universe, in all
its stages and phases, is identified with the infinite excellence. Therefore, it must
be said that the stages, in both the arcs of descent and ascent, together with
their contents, closer to the infinite, are more real than the stages further
from the absolute. In fact the lower stages are the
impressions, images and reflections of the real entities in the higher stages.
And there is not a thing
but with Us are its treasures, and We do not send it down but in a known
measure. (HIJR 15:21)
In the initial stages of contemplation, the things perceptible to the
senses look real, and all that which is out of sight (beyond perception)
appears to be imaginary, BUT WHEN the intellectual
observation and vision grasps the above view point and reaches beyond, this state of mind will give the impression of unreality and the ideas
beyond take the shape of reality. SO, THE THINGS which
appear in the sensual realm are merely of an illusory nature, unreal; because their reality lies in the realm
beyond. This imperative condition is applicable to the
book of creation (kitab ul takwini), the visible phenomenon of creation, as well as the revealed
book of legislation (kitab ul tashri-i). To
deny the existence of the Qur’an, or the other sacred scriptures, prior to
their advent in their visible form, means the denial of the proceeding of the
universe from the infinitely perfect absolute. It
would be an unreasonable denial based upon a negative approach (from the imperfect to the perfect and from
the unconscious to the conscious), BECAUSE the basis of
pure scientific investigation is that "a thing cannot come out of nothing." Or were they created by nothing? (verse Tur 52:35).
THE TRUTH THAT WHATEVER APPEARS
IN THE VISIBLE WORLD HAS
HAD A PRE-EXISTENCE IN SOME FORM IN THE BOOK (THE UNSEEN WORLD), as stated in verse 57:22
of al Hadid, HAS TO BE ACCEPTED.
THE QUR’AN, in verses 13:38 and 39 of al Rad says that "for
every term (age) there is a book (a written record) prescribed; (of it) ALLAH
(SWT) effaces what He wills, and confirms (what He wills); and with Him is the
mother of the book (basic source)." It
means that for every fixed term or period there is a book
which is subject to change. ALSO FOR every soul and for every community there is a book (see verse 64:11 of al Taghabun) AND EACH of these
has two books, *the book prior to its
existence and *the
book after its existence (see verses 45:27
and 28 of al Jathiyah, and verses 17:13 and 14 of Bani Isra-il).
All these
partial books, dealing with conduct and character and various aspects, prior
to or after the visible appearance, are included in
the ummul kitab, which
is with ALLAH (SWT) (see verses 13:38 and 39 of al Rad), represented here by the Qur’an which is ummul kitab, as well as, kitab ul mubin. Therefore, all references to al-kitab indicate the Qur’an either in its revealed
form or in its form prior to revelation.
THE QUR’AN IS THE SUM TOTAL OF THE WORD AND THE BOOK OF ALLAH (SWT). IT IS THE MAP OF THE UNIVERSE. Its letters, words, clauses, sentences, chapters,
parts, and symbols, jointly or severally, signify the facts of the creation in
its circular process. To read and understand any map,
a fixed scale is required, without which it would be a meaningless mass of
unrelated and irrelevant dots and lines having no value or significance. THEREFORE, IN THE CASE OF THE QUR’AN, THOSE WHO DO NOT MAKE USE OF THE
"REAL SCALE", REMAIN
UNATTACHED, GO ASTRAY AND WANDER IN THE WILDERNESS OF IGNORANCE AND CONFUSION.
The Qur’an
refers to this fact.
"Verily, We sent Our messengers with clear proofs, and revealed
with them the book and the scale, that mankind may observe right measure
(establish themselves in justice): (HADID 57:25)
REASON, WITH ITS LIMITATIONS, CAN BE APPLIED AS A
SCALE, BUT THE QUR’AN
PROVIDES THE CLEAR GUIDANCE AS TO WHO ARE THE TRUE SCALE.
Verily (indeed) it is Qur’an
honourable, in a book, hidden, which none touches save the purified.
(WAQI-AH 56:77
to 79)
¥ “THE TOUCH”, MENTIONED IN THE
ABOVE VERSE, IS NOT PHYSICAL IN NATURE, BUT
IS PURELY INTELLECTUAL AND SPIRITUAL, WHICH
IMPLIES TOTAL IDENTIFICATION OF THE KNOWN, THE KNOWING AND THE KNOWER,
INSEPARABLE FROM EACH OTHER. THEREFORE, ONLY THE
THOROUGHLY PURIFIED SOULS, AS SHOWN IN THE
ABOVE VERSE, CAN BE IN TOUCH WITH THE QUR’AN IN ITS PRE-REVEALED FORM, AS IT IS
IN THE HIDDEN BOOK. THE QUR’AN
CLEARLY IDENTIFIES SUCH PERSONS WHO HAVE BEEN THOROUGHLY PURIFIED BY ALLAH
(SWT) HIMSELF TO THE PERFECT DEGREE IN VERSE 33:33 OF AL AHZAB. THEY ARE THE
AHLUL BAYT, THE PEOPLE OF THE HOLY HOUSE.
The well-known and the
most authentic declaration of the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) (Hadith Thaqalayn) is the
confirming interpretation of these verses. THE
HOLY BOOK AND THE HOLY AHLUL BAYT ARE INSEPARABLY IDENTIFIED WITH EACH OTHER
FROM THEIR ORIGIN, DOWN IN THE ARC OF DESCENT, AND
UP AGAIN IN THEIR ASCENT (RETURN) TO THE PRESENCE OF THE MALIKI YAWMID DIN. It makes no
difference whether the term imamum mabin, in verse 36:12 of
Ya Sin, is interpreted either as the Ahlul Bayt or as the Qur’an, for these
two are neither separate from each other nor will ever be separable, because
one reflects the other.
And everything we have confined into a clear expressive guide.
(YA SIN 36:12)
THE REVEALED BOOK, IN OUR HANDS, DOES NOT SPEAK,
AND IS THEREFORE MUTE (SAMIT); WHEREAS THE AHLUL BAYT BY BEING ABLE TO SPEAK ARE ELOQUENT
(NATIQ).
THIS CONCLUSION IS BASED UPON THE
QUR’AN AND THE WORDING OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD). WHOEVER DOES NOT ACCEPT IT, DOES
SO, BASED ON HIS OWN CONJECTURAL DISCRETION?
_________________________________________________________________________________________________________
(2:2) This
is the Book of Allah: there is no doubt *2 about it. It
is guidance to Godfearing people, *3
*2. One
obvious meaning of this verse is that this Book, the Qur'an, is undoubtedly
from God.
Another possible meaning is that nothing contained in it can be subject
to doubt. Books which deal with supernatural questions, with matters that lie
beyond the range of sense perception, are invariably based on conjecture and
their authors, despite their brave show of competence, are therefore not immune
from a degree of scepticism regarding their statements. This Book, which is
based wholly on Truth, a Book which is the work of none other than the
All-Knowing God Himself is distinguishable from all other books. Hence, there
is no room for doubt about its contents despite the hesitation some people
might express either through ignorance or folly.
*3. This means THAT WHILE THE BOOK IS POTENTIALLY FOR ALL, ONLY THOSE WHO POSSESS CERTAIN QUALITIES CAN BENEFIT FROM IT. The first such quality is piety: those who want to benefit should be disposed to distinguish between good and evil, and to shun evil and do good. Those who lead an animal existence, who never to consider whether their actions are either good or bad, whose cynically follow the prevailing winds, who are helplessly tossed about by the animal desires that dominate their minds, such persons are all together incapable of deriving any benefit from the guidance embodied in the Qur'an.
*3. This means THAT WHILE THE BOOK IS POTENTIALLY FOR ALL, ONLY THOSE WHO POSSESS CERTAIN QUALITIES CAN BENEFIT FROM IT. The first such quality is piety: those who want to benefit should be disposed to distinguish between good and evil, and to shun evil and do good. Those who lead an animal existence, who never to consider whether their actions are either good or bad, whose cynically follow the prevailing winds, who are helplessly tossed about by the animal desires that dominate their minds, such persons are all together incapable of deriving any benefit from the guidance embodied in the Qur'an.
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ
الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ {2:3}
[Q2:3] Allazeena
yu'minoona bilghaibi wa yuqeemoonas salaata wa mimmaa razaqnaahum yunfiqoon
[Q2:3] those who believe in the unseen and keep up
prayer and spend out of what We have given them.
[Q2:3] Iaitu orang-orang yang beriman kepada
perkara-perkara yang ghaib, dan mendirikan (mengerjakan) sembahyang serta
membelanjakan (mendermakan) sebahagian dari rezeki yang Kami berikan kepada
mereka.
YUMINUNA
BIL GHAYB
THE LITERAL
MEANINGS OF IMAN, ISLAM AND DIN, USED FREQUENTLY IN THE QUR’AN, ARE VERY
CLOSE TO EACH OTHER.
**The submission of thoughts and feelings to the object of belief is iman.
**To surrender willingly, inwardly as well as
outwardly, to the will (of a supreme being) is Islam.
**A deeply rooted dutiful, devoted, submissive
and abiding approach, by nature and in appearance, towards "the approved
discipline" is din.
Din has been used variously to mean *judgement, *subjugation, *religion, *to do good, *to obey, *to advance a loan, *to take into account, *to reward and to punish, BUT
THE ROOT is that which has been stated above, which also implies all the given
meanings.
According to verses 49:14 and 15 of al
Hujurat ISLAM IS THE OUTWARD OBEDIENCE and IMAN IS THE
INWARD SUBMISSION.
Ü Islam and iman become
synonymous when Islam is used with reference to inward submission AND iman is used with
reference to outward obedience. Let us
examine the state of mind in connection with iman and din.
All the mental tendencies and
faculties together with their allied phenomenon is
rooted in the human ego or the conscious-self, referred to as
"I". The ego,
endowed with self-consciousness, loves itself. This self-love is
followed by the involvement and concern for *self-protection,
*self-maintenance and *self-advancement.
Ì Self-love creates and promotes *the emotions of
devotion, *hatred, *lust, and *anger, ALSO *feelings and *imagination, *thinking and *contemplation. *The love for
self-preservation creates
the lust (hunger) for food, which is
responsible for the development of the sense
of taste. It also enables to feel repulsion for that food which is harmful. This repulsion is termed
as anger. *The desire to preserve the self, in
all times, through reproduction, is carried out by the sexual lust.
Ì It is because of self-love, that man loves that which
belongs to him and to which he refers to as "mine" - parents, children, relatives, community and surroundings with
which, in some way or the other, he is associated. Things which he feels as not his own or opposed to his interest, create
repulsion in him.
MAN'S ACTIVITIES ARE THE EXPRESSION OF EITHER THE
LOVE OR REPULSION THAT HE FEELS, WHETHER OR NOT THE OBJECT OF LOVE OR REPULSION IS WITHIN THE CONTROL
OF HIS WILL POWER. With regard to
those objects which are within the control of his will power, a lust for domination is
developed. BUT IF the object, loveable or repulsive, useful or harmful, is beyond
his control, a sense of awe AND reverence associated
with the desire for an approach through surrender,
submission and appeasement is developed, believing that the object is sacred.
This submissive state of mind is described
as din, and its expression takes the form of sacrifice (qurbani). In this sense din and iman are one and the same, i.e. THE
INCLINATION OF THE MIND AND HEART TOWARDS THE OBJECT BELIEVED TO BE EFFECTIVE
IN ONE'S DESTINY.
MERE BELIEF, OR JUST TO BE SURE OF
ANYTHING IS NOT IMAN, BUT BELIEF IN ITS REALITY AND ITS EFFECTIVENESS IN ONE'S DESTINY,
BEYOND THE DOMINATION OF ONE'S OWN WILL POWER, IS TRUE IMAN.
NO ONE, not even those who pose as atheists, can be devoid of this subjective aspect of din and iman. The
objective aspect or methods of approach bring in the differences. People may
differ as to who or what should be held as sacred and how to pray and offer
sacrifice, BUT NO one can do without
holding something or other as sacred and bowing down before that sacred object,
and adopting a method of approach and adoration. The sacred objects and the methods of prayers
and sacrifice have gone through an evolutionary process with the development of
man's *intellect, *knowledge, *experience, *power of reasoning, *contemplation, AND, ABOVE
ALL, ***on account of the instructions
and guidance given by the divinely commissioned teachers.
THE NECESSARY CONSEQUENCE OF RELIGIOUS TENDENCY, NATURAL IN EVERY MAN,
AS THE RESULT OF SELF-LOVE, IS PRAYER AND SACRIFICE.
Ø
Sacrifice is an effort to
break one's bonds so as to come in
contact with the sacred being, the ultimate object of faith, by parting
with some of his possessions, which, on account of his faith, are regarded as
gifts received from the sacred being.
Ø
Prayer is a demand put forward to the object of adoration and veneration;
and when the demand is met, the bounties received are given to others, in
charity, to please the fulfiller.
SO TO TAKE AND TO GIVE, IN RELIGIOUS ADORATION, GO
TOGETHER. ONLY IN HOW AND WHAT IS GIVEN PEOPLE ARE DISTINGUISHED FROM EACH OTHER.
·
DIN AND IMAN,
IN THE HIGHEST FORM, IS YUMINUNA BIL GHAYB, *a
total and perfect inclination and commitment of the mind and the heart, *on the
strength of pure reasoning, to the unseen and the inconceivable reality, realised by all as beyond the grasp of
human means and intellect. *THE LOFTIER THE
OBJECT THE MORE INTENSE WILL BE THE FAITH IN IT.
·
ALTHOUGH there are beings beyond the
empirical knowledge like angels and jinn etc., yet they are created beings,
definable and within the conceptual capacity of man; despite the fact that they
cannot be verified through observation and experiment.
ONLY ALLAH (SWT), BEYOND ALL DEFINITIONS AND LIMITATIONS, IS GHAYB UL MUTLAQ, the
“incomprehensible absolute”, the
loftiest object of din and iman, the ultimate of iman bil ghayb, and
not anything else created by Him. This iman bil
ghayb is a dynamic force which takes man towards the absolute
in a progressive and unfaltering stride. If any other
unseen, except the ghayb ul mutlaq, is held as an object of faith, it will cause
stoppage, obstruction and stagnancy, which results
in idolatry. In verses 21:52 to 56 of al Anbiya this stagnancy has been condemned.
r Imam Jafar bin Muhammad al Sadiq says: That which your mind, in
its finest awareness, may distinctly grasp, would be your creation like unto
you, and that will bounce and come back to you.
YUQIMUNAS SALAT
The literal meaning of salat is the middle of
the backbone. When used as a verb, it means the bending and unbending of the
backbone. It is particularly employed when an animal is curved at the time of
delivery. Figuratively, it was used
for a bending posture at the time of giving or taking something. From this, it was adopted for prayer, to signify a
submissive attitude. The Qur’an has drawn on this word to describe man's
praying attitude towards ALLAH (SWT), as well as ALLAH (SWT)'s turning towards
His creatures.
r The natural religious tendency of man, as the result of self-love, makes
him bend before the absolute, in prayer, to express his wants and needs in
order to obtain fulfilment. The bending
of the absolute means His turning towards the supplicant to give that which he
deserves.
r According
to verses 33:41
to 43 of al Ahzab, for the creature, prayer is the expression of his
quest for the grace of the creator, and for the creator His salat is the
bestowal of His grace upon the creature.
IN ISLAM, THE
PURPOSE OF PRAYER IS TO PLEASE ALLAH (SWT), AND NOTHING PLEASES ALLAH (SWT) BUT
THAT WHICH IS THE MOST BENEFICIAL TO HIS CREATURES. THEREFORE, NO PRAYER IS APPROVED BY ISLAM
SAVE THAT WHICH HAS BEEN PRESCRIBED BY ALLAH (SWT), NOTHING LESS, NOTHING MORE,
AS MAN HAS NO RIGHT TO ADD, OMIT OR ALTER THE PRESCRIBED PRAYER.
MIMMA RAZAQNAHUM YUNFIQUN
Please refer to the
commentary of yumununa bil ghayb about
spending in the way of the Lord which is the essential property of iman.
Spending in the way of ALLAH (SWT), as prescribed by Him pleases Him
because it is a source of great benefit to His creatures.
AS MENTIONED EARLIER, the giving away
to others from that which has been provided is not confined to the material possessions,
BUT it includes everything which comes under the term provision, like knowledge
etc.
_________________________________________________________________________________________________________
(2:3) who
believe in the unseen *4 , establish the Salats *5 and
expend (in Our way) out of what We have bestowed on them; *6
*4. This is the second prerequisite for deriving
benefit from the Qur'an. Ghayb signifies the verities which are hidden from
man's senses and which are beyond the scope of man's ordinary observation and
experience, for example the existence and attributes of God, the angels, the
process of revelation, Paradise, Hell and so on. 'Belief in the ghaib'
means having faith in such matters, based on an absolute confidence in the
Messengers of God and despite the fact that it is impossible to experience
them.
According to this verse, Qur'anic guidance can prove helpful only to those prepared to affirm the truths of the suprasensory realm. People who make their belief in these questions conditional upon sensory perception of the object of belief, and who are not prepared even to consider the possibility of the existence of things that cannot be weighed or measured, cannot profit from this Book.
*5. This is the third requirement. It is pointed out that those to whom belief means merely the pronouncement of a formula, who think that a mere verbal confession of faith is enough and that it makes no practical demands on them, can derive no guidance from the Qur'an. To benefit from the Qur'an it is essential that a man's decision to believe should be followed immediately by practical obedience to God.
Prayer is the first and continuing sign of practical obedience. No more than a few hours can pass after a man has embraced Islam than the mu'adhin calls to Prayer and it becomes evident whether or not the profession of faith has been genuine. Moreover, the mu'adhin calls to Prayer five times every day and whenever a man fails to respond to his call it becomes clear that he has transgressed the bounds of practical obedience. An abandonment of Prayer amounts to an abandonment of obedience. Obviously, if a man is not prepared to follow the directives of his guide, it is immaterial whether or not true guidance is available to him.
It should also be noted that the expression 'establishment of Prayer' has a wider meaning than mere performance of Prayer. It means that the system of Prayer should be organized on a collective basis. If there is a person in a locality who prays individually but no arrangements are made for congregational Prayer, it cannot be claimed that Prayer is established in that locality.
*6. This, the fourth prerequisite for a person to benefit from the Qur'an, demands that the person concerned should neither be niggardly nor a worshipper of money. On the contrary, he should be willing to pay the claims on his property of both God and man, and should not flinch from making financial sacrifices for the sake of his convictions.
According to this verse, Qur'anic guidance can prove helpful only to those prepared to affirm the truths of the suprasensory realm. People who make their belief in these questions conditional upon sensory perception of the object of belief, and who are not prepared even to consider the possibility of the existence of things that cannot be weighed or measured, cannot profit from this Book.
*5. This is the third requirement. It is pointed out that those to whom belief means merely the pronouncement of a formula, who think that a mere verbal confession of faith is enough and that it makes no practical demands on them, can derive no guidance from the Qur'an. To benefit from the Qur'an it is essential that a man's decision to believe should be followed immediately by practical obedience to God.
Prayer is the first and continuing sign of practical obedience. No more than a few hours can pass after a man has embraced Islam than the mu'adhin calls to Prayer and it becomes evident whether or not the profession of faith has been genuine. Moreover, the mu'adhin calls to Prayer five times every day and whenever a man fails to respond to his call it becomes clear that he has transgressed the bounds of practical obedience. An abandonment of Prayer amounts to an abandonment of obedience. Obviously, if a man is not prepared to follow the directives of his guide, it is immaterial whether or not true guidance is available to him.
It should also be noted that the expression 'establishment of Prayer' has a wider meaning than mere performance of Prayer. It means that the system of Prayer should be organized on a collective basis. If there is a person in a locality who prays individually but no arrangements are made for congregational Prayer, it cannot be claimed that Prayer is established in that locality.
*6. This, the fourth prerequisite for a person to benefit from the Qur'an, demands that the person concerned should neither be niggardly nor a worshipper of money. On the contrary, he should be willing to pay the claims on his property of both God and man, and should not flinch from making financial sacrifices for the sake of his convictions.
وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ
وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ {2:4}
[Q2:4] Wallazeena
yu'minoona bimaa unzila ilaika wa maaa unzila min qablika wa bil Aakhirati hum
yooqinoon
[Q2:4] And who believe in that which has been
revealed to you and that which was revealed before you and they are sure of the
hereafter.
[Q2:4] Dan juga orang-orang yang beriman kepada Kitab
“Al-Quran” yang diturunkan kepadamu (Wahai Muhammad), dan Kitab-kitab yang
diturunkan dahulu daripadamu, serta mereka yakin akan (adanya) hari akhirat
(dengan sepenuhnya).
THE PIOUS ARE THOSE WHO BELIEVE NOT ONLY
IN THE TRUTHFULNESS OF THE QUR’AN, REVEALED TO THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), BUT ALSO IN THE HOLY BOOKS SENT DOWN TO THE PROPHETS OF ALLAH (SWT) BEFORE HIM. THIS
MAKES ISLAM A UNIVERSAL RELIGION FOR THE WHOLE MANKIND.
v According
to verse 35:24
of Fatir, verse 23:78 of al Mumin, verse 4:150 of al Nisa, and verse 2:136 and
285 of al Baqarah, no other religion besides Islam, **enjoins as
an article of faith, **the belief in the
truthfulness of all the messengers of ALLAH (SWT) AND **the Holy scriptures.
BIL AKHIRATI
Akhirat literally
means THE END, but in the Qur’an
this word has mostly been used in the sense of the ‘hereafter’, the life after death. In
some places it means ‘the world beyond the visible world’.
They know (only) the appearance (the apparent phase) of the life of the
world (the lower life), and are heedless (negligent) of the hereafter (its
other phase). (RUM 30:7)
The use of the
word zahir (apparent),
and ghafil (negligent) makes
clear that akhirat referred to in the above-noted
verse is an antonym of zahir, which is known to most people, yet they are negligent. The word ‘negligence’ is justified when
something is known but paid no
attention. The life after death is not the antonym of the apparent,
nor is the neglected known. It is
something to come.
THEREFORE, in the above verse, the "other phase" means the world beyond the
range of physical experience, which is the world of subjective insight and
conscious self. In this
connection, it must be noted that even the material world is not known to us
through the physical experience of senses because
they are affected by the qualities and conditions of the matter, not by the
matter itself; AND the conscious self is closer to
the other world than to the lower world, which is more
akin to the senses. For this reason ghafilun, not jahilun has been used. To know the true meaning, it is essential to take into
consideration the context in which this word has been applied in the Qur’an.
HERE, IN THIS VERSE akhirat has been utilised in the sense of ‘hereafter’, the life after death, or after the end, the end of
the material world. There is nothing without some end,
in the sense of purpose, AND the purpose lies beyond the "apparent phase", the world of awareness through the physical
experience of the senses.
HUM YUQINUN
Yaqin is the state of conviction AND certainty acquired through an unshakeable evidence
or proof.
The description of muttaqin begins
with iman bil ghayb, a
complete submission of mind and heart to the ghaybul
mutlaq and ends with yaqin, an unshakeable firm conviction and certainty that the
ultimate purpose of life in this world lies in the life after death in the
direction unto the absolute.
F (FOR VERSE 5)
Essence, self or the nature of the inner being (Ma-idah 5: 108 – Qasas 28:88 – Rahman 55:27).
Here it means total submission.
MERE VERBAL PROFESSION OF FAITH DOES NOT BRING SALVATION,
as the Jews and the Christians thought, BUT
[1] guidance and its rewards are for him who submits
himself entirely to ALLAH (SWT) and [2] acts in the way
of ALLAH (SWT), [3] in conformity with ALLAH (SWT)'s will, [4] uncompromisingly, [5] in
full awareness of his goal, [6] shedding all
strings of attachments and desires. THERE IS NO FEAR FOR HIM, NOR SHALL HE
GRIEVE.
† AT THE TIME OF MIGRATING from Makka
to Madina, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had a companion with him. They took refuge in a cave to avoid the
pursuing enemies. The companion was miserable with fear and grief.
The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
asked him not to fear because ALLAH (SWT) was present with them. ALSO there were companions who deserted the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) when the terror and fright of death made them flee from the battle of
Uhad. (see commentary for verse 2)
BELIEF IN THE REVEALED SCRIPTURES, AS THE TRUE WORD
OF ALLAH (SWT), IS
ONE OF THE ARTICLES OF FAITH (Baqarah 2:285).
His reliance upon ALLAH (SWT)'s
ability to protect whom He wills, was unqualified; and, above all, being from one and the same divine light, they were so closely integrated that one had to be in the shoes of another all the
time.
î While
the assassins were lying in wait for the planned strike, they, on several
occasions, looked slyly at the bed, and were assured by the blanket of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
that he was sleeping inside it. They did not
realise that it was Ali under the
blanket, whilst the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) opened
the door and walked away unnoticed.
î As
planned, the assassins, naked swords in their hands, broke in and removed the
blanket from the sleeper's face. They were surprised to find Ali there instead of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad). They viewed his composure and steady expression of
resolute courage, and having failed to obtain any information about the
whereabouts of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad),
disappointed, they stepped out one by one.
î The Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) had asked his companions not to
leave their homes on the night of the migration, but he found Abu Bakr following him on his way to
Madina. However,
he allowed him to accompany him and they took refuge in a cave, because after
finding Ali in the bed, the
conspirators at once started the quest for the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad).
î By
ALLAH (SWT)'s will, a spider wove a web across the mouth of the cave, and in
front of it a pigeon laid her eggs. Seeing this, the pursuers presumed that no
one had entered the cave for a long time and did not search it. Inside the cave, the companion of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was frightened and had started crying in anguish when he heard the
voices of the enemy. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) recited the following verse to
console him. “Do not fear. ALLAH (SWT) is with us.” (Tawbah 9:40)
î ON THE NEXT MORNING, Ali returned to the depositors all that which they kept with the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) in trust and left Makka, with the
ladies of the house, to join the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) in
Madina. It must be noted
that even his opponents called the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) al-amin, the trustworthy, and kept their
valuables in his custody. And it was Ali, the
executor of his will, who discharged all his commitments on his behalf.
BUT THE MUSLIM UMMAH, AFTER THE DEPARTURE OF THE HOLY PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), WENT
ALONG WITH THE FRIGHTENED COMPANION AND FORGOT **HIM WHOSE UNSHAKEABLE FAITH
IN ALLAH (SWT), **LOVE FOR HIS MESSENGER, AND MATCHLESS COURAGE ENTITLED HIM TO
OBTAIN MARDATILLAH, (THE
PLEASURE AND DISCRETION OF ALLAH (SWT)).
Ì ALI'S RISKING HIS LIFE FOR THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) pleased ALLAH (SWT) so much that HE
revealed this verse in his honour,
referring to Ali's actions as
selling his soul for earning ALLAH (SWT)'s pleasure and permission.
_________________________________________________________________________________________________________
(2:4) who
believe in the Book We have sent down to you (i.e. the Qur'an) and in the Books
sent down before you, *7 and firmly believe in the Hereafter. *8
*7. The fifth requirement is that one should
believe in the Books revealed by God to His Prophets in the various ages and
regions of the world, in the Book revealed to Muhammad (peace be on him) as
well as in those revealed to the other Prophets who preceded him. The door of
the Qur'an is closed to all those who do not consider it necessary for man to
receive guidance from God. It is also closed to those who, even if they believe
in the need for such guidance, do not consider it necessary to seek it through
the channel of revelation and prophethood, but would rather weave their own set
of ideas and concepts and regard them as equivalent to Divine Guidance.
This door is also closed to those who believe in Divine books as such, but confine this belief to those books accepted by their forefathers, and spurn Divine Guidance revealed to anyone born beyond their own racial and national boundaries. The Qur'an excludes all such people and is prepared to open the source of its grace only to those who believe that mankind does require Divine Guidance, who acknowledge that this guidance does not come to people individually but reaches them through Prophets and Divine Books and who are not given to racial or national chauvinism but are devotees of Truth alone, and are therefore prepared to submit to Divine Guidance wherever it be found.
*8. Belief in the After-life is the sixth and last requirement. The term al-Akhirah embraces a whole set of ideas:
(i) that man is not an irresponsible being, but is answerable to God for all his conduct in this world;
(ii) that the present order of the world is not timeless, but will come to an end at an appointed hour knon only to God;
(iii) that when this world comes to an end God will bring into being another world in which He will resurrect, at one and the same moment, all the human beings ever born on earth. He will gather them together, examine their conduct and grant each one just reward for his actions;
(iv) that those who are accounted good in God's judgement will be sent to Heaven, and those judged by Him as evil-doers will be consigned to Hell;
(v) that the real measure of success and failure is not one's prosperity in the present life, but one's success or failure according to God's judgement in the Next.
Those who do not accept this set of beliefs can derive no benefit from the Qur'an. For if a man is merely in a state of doubt and hesitation with regard to these matters - let alone disbelieving them - he cannot advance even one step forward along the path charted out by the Qur'an.
This door is also closed to those who believe in Divine books as such, but confine this belief to those books accepted by their forefathers, and spurn Divine Guidance revealed to anyone born beyond their own racial and national boundaries. The Qur'an excludes all such people and is prepared to open the source of its grace only to those who believe that mankind does require Divine Guidance, who acknowledge that this guidance does not come to people individually but reaches them through Prophets and Divine Books and who are not given to racial or national chauvinism but are devotees of Truth alone, and are therefore prepared to submit to Divine Guidance wherever it be found.
*8. Belief in the After-life is the sixth and last requirement. The term al-Akhirah embraces a whole set of ideas:
(i) that man is not an irresponsible being, but is answerable to God for all his conduct in this world;
(ii) that the present order of the world is not timeless, but will come to an end at an appointed hour knon only to God;
(iii) that when this world comes to an end God will bring into being another world in which He will resurrect, at one and the same moment, all the human beings ever born on earth. He will gather them together, examine their conduct and grant each one just reward for his actions;
(iv) that those who are accounted good in God's judgement will be sent to Heaven, and those judged by Him as evil-doers will be consigned to Hell;
(v) that the real measure of success and failure is not one's prosperity in the present life, but one's success or failure according to God's judgement in the Next.
Those who do not accept this set of beliefs can derive no benefit from the Qur'an. For if a man is merely in a state of doubt and hesitation with regard to these matters - let alone disbelieving them - he cannot advance even one step forward along the path charted out by the Qur'an.
أُولَٰئِكَ عَلَىٰ هُدًى مِنْ رَبِّهِمْ ۖ
وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ {2:5}
[Q2:5] Ulaaa'ika 'alaa hudam mir
rabbihim wa ulaaa'ika humul muflihoon
[Q2:5]
These are on a right course from their Lord and these it is that shall be
successful.
[Q2:5] Mereka itulah yang tetap mendapat petunjuk dari Tuhan
mereka, dan merekalah orang-orang yang berjaya.
The use of ula-ika, the
demonstrative pronoun for remote things or persons, as the subject of the
sentence implies "those only" (a
restriction) who depend on and follow the guidance from their Lord,
and are successful in their life-journey.
THE
REASON FOR THIS RESTRICTION IS OBVIOUS, AS, ALTHOUGH HIS GUIDANCE IS
UNIVERSAL, BUT ONLY PEOPLE OF SUCH CALIBRE (described as muttaqin), AND NONE ELSE, CAN AVAIL AND USE THE
GUIDANCE, IN ITS MINUTEST DETAIL, IN LETTER AND SPIRIT,
TO THE FULL SATISFACTION AND PLEASURE OF THE GUIDE.
Those Jews and Christians
who believe in some prophets and not in others (Nisa 4:150) are, in fact, the
real unbelievers (Nisa 4:151).
_________________________________________________________________________________________________________
(2:5) Such people are on the right way from their
Lord and such are truly successful.
إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ
أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ {2:6}
[Q2:6] Innal lazeena
kafaroo sawaaa'un 'alaihim 'a-anzar tahum am lam tunzirhum laa yu'minoon
[Q2:6] Surely those who disbelieve, it being alike to
them whether you warn them, or do not warn them, will not believe.
[Q2:6] Sesungguhnya orang-orang kafir (yang tidak akan beriman), sama sahaja
kepada mereka: sama ada engkau beri amaran kepadanya atau engkau tidak beri
amaran, mereka tidak akan beriman.
Kufr means to cover or to conceal. IN
THE QUR’AN COVERING THE TRUTH, OR THE
FAULT, HAS BEEN DESCRIBED AS KUFR. COVERING OR CONCEALING THE TRUTH IS TURNING THE MIND FROM IT.
Covering the fault is redeeming or redressing, or wiping it out, as per verse 4:31 of
al Nisa. **It is mostly used in a sense directly
opposite to iman.
µ In
the sense of concealment of truth, kufr is a wilful
act, (may be) not out of ignorance, BUT due to
ulterior motives or unreasonable bigotry. Therefore the disbelievers (kafirs), devoid
of faith, do not follow guidance, whether they are warned or not.
In view of verse 25:1 of
al Furqan, it would be wrong to say that the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) has been advised not to
carry on his mission. It points out the obstinacy of the infidels and their
expected reaction to the warnings, on account of their trend and tendency to
suppress the truth.
When this biased and prejudiced bent of mind, to reject the real and
adopt the unreal, becomes a rigid habit, "sealing"
of hearts takes place, according to the next verse.
"Nor shall you attain unto righteousness
until you spend of that which you love", says verse 3:92 of Ali Imran.
ISLAM DOES NOT DEMAND INDIFFERENCE TO WORLDLY POSSESSIONS BUT MAKES IT obligatory to subordinate the
love of possession to the spirit of giving it away in the name and cause of ALLAH
(SWT), the real owner of the bounties, which are given to some
of His servants as a favour. THEY SHOULD HOLD THESE BOUNTIES AS A TRUST
TO BE DISTRIBUTED ACCORDING TO HIS COMMAND. **EMANCIPATION OF THE
CAPTIVES OR LIBERATION OF SLAVES is an essential condition of the genuine faith in ALLAH
(SWT).
r OF ALL THE RELIGIONS, ONLY ISLAM
CONDEMNS SLAVERY. It treats
liquidation of the institution of slavery as a prime virtue. In verse 9:13 of
al Balad freeing a slave has been
highly praised. In verse 5:89 of al Ma-idah and in verse 58:3 of
al Mujadalah the liberation of slaves has been prescribed as kaffarah (expiation).
r The Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) said:
"For the love of ALLAH (SWT) give away your wealth for freeing
those enemies whom you have captured in war."
r Once the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) gave a slave to Abu Dhar with instructions to treat him kindly and to do with him
as he would with himself. As soon as Abu
Dhar brought the slave home, he set him free. "ALLAH
(SWT)l bless
you", said the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) when he heard the news.
_________________________________________________________________________________________________________
(2:6) As
for those who have rejected *9 (these
things), it is all the same to them whether you warn them or do not warn them:
they are not going to believe.
*9. That is, those people who do not meet these six
requirements, or reject all or any one of the fundamentals set out above.
خَتَمَ
اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ
وَلَهُمْ عَذَابٌ عَظِيمٌ {2:7}
[Q2:7] Khatamal laahu 'alaa quloobihim wa 'alaa
sam'i-him wa 'alaaa absaarihim ghishaa watunw wa lahum 'azaabun 'azeem
[Q2:7] God has set a seal on
their hearts, and on their hearing; and on their eyes is a covering; and for
them there will be a mighty chastisement.
[Q2:6] Allah telah mengunci mata hati
dan pendengaran mereka, dan penglihatan mereka ditutup. Dan bagi mereka seksa
yand amat berat.
SEALING OF
THE DISBELIEVERS' HEARTS, who make a willing choice of the life of
sin, is a happening in the usual course. Lack of proper use of the faculties of
discernment and understanding blunts their judgement and reasonableness, a
logical penalty, referred to in verse 7:179 of al Araf, and verse 41:5 of
Ha Mim, wherein they themselves bear
witness to the penalty they had been inflicted with. According to the
commentator of Majma
ul Bayan, seal means witness or testimony.
µ ALLAH
(SwT) bears witness to the loss of usefulness of the disbelievers' faculties to
see, hear and understand, in order to inform the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad) that all attempts,
howsoever sincere and eager, will fail to bring them back to the right path, as
they are unable to pay attention to any type of warning.
AS HAS BEEN EXPLAINED IN
THE COMMENTARY OF VERSE 1:5 OF AL FATIHAH, MAN'S ACTION IS IN
FACT A REACTION TO ALLAH (SWT)'S ACTION WHICH BECOMES ACTIVE IN RESPONSE TO THE
COMPLEX OF ESSENTIAL QUALITIES OF THE OBJECT WHICH REACTS.
QULUB
Qalb (heart) in the Qur’an,
refers to the functions of the conscious self. It is the centre of total human
consciousness, known as "I", like the physical heart which is the
centre of the blood circulation system. The mind receives information; through
the experiences of the senses, which are developed into ideas by a mental
operation, which also perceives feelings. These feelings are translated into
actions, and the actions return back to the mind, undergoing the same process.
It resembles the circular movement of the blood into the physical heart. Another
justification is the close relation of the feelings with the physical
heart, the main organ of the body, which, moved by the feeling, acts. The qalb reacts to the suggestions and guidance
received through the experiences of the senses as well as subjective insight,
corresponding to the individual peculiarities. SOME qalbs are more receptive to goodness, refined
thoughts and feelings of a higher spiritual nature. SOME qalbs are more inclined towards evil and
worldly pleasures. A "ONE AND THE SAME"
SUGGESTION MAY CAUSE DIFFERENT REACTIONS IN THE TWO DIRECTLY OPPOSITE QALBS. ONE QALB RECEIVES
THE DIVINE COMMAND AND CARRIES IT OUT, WHILE THE OTHER REJECTS IT AND REVOLTS.
ä
The
immediate organ between the heart and the divine preaching is the ear, therefore,
it has been connected with the heart, and as the result of the sealing of the
heart, the ear has also been sealed. Consequently the
disbelievers' vision has been obscured. Now they cannot see the truth. For them
is a painful torture in the hereafter.
(see
commentary for verse 1)(see commentary for verse 3)(see commentary for verse
4)(see commentary for verse 2)
________________________________________________________________________________________________________
(2:7) Allah
has sealed up their hearts and ears and a covering has fallen over their
eyes, *10 and
they have incurred the severest punishment.
*10. This does not mean that their rejection of the
Truth is a consequence of God sealing their hearts. What is meant is that God
sealed their hearts and ears as a consequence of their decision to reject the
fundamentals of faith, of their deliberate choice of a path divergent from that
charted out by the Qur'an. Anyone who has worked for the dissemination of the
Truth often finds that if, after full consideration, a person decides against a
doctrine, his mind begins to move in a completely opposite direction so that he
fails to appreciate anything that is explained to him. His ears become deaf, his
eyes are blinded to the merits of that doctrine, and one gets the distinct
impression that the person's heart has indeed been sealed.
SECTION
2
The Hypocrites
The qualities of the hypocrites---their mischief and their false
pride---their examples.
وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ
وَبِالْيَوْمِ الْآخِرِ وَمَا هُمْ بِمُؤْمِنِينَ {2:8}
[Q2:8] Wa minan naasi mai yaqoolu
aamannaa billaahi wa bil yawmil aakhiri wa maa hum bimu'mineen.
[Q2:8] And there are some people who say: We believe
in ALLAH (SWT) and the last day; and they are not at all believers.
[Q2:8] Dan di antara
manusia ada yang berkata: “Kami telah beriman kepada ALLAH (SwT) dan kepada
hari akhirat”; padahal mereka sebenarnya tidak beriman.
[ FROM VERSE 8 TO
VERSE 20 THE CONDUCT OF THE HYPOCRITES HAS BEEN
DESCRIBED.]
THOSE
DISBELIEVERS, who put on a show of coming into the fold of Islam [1] in
order to avail safety and security, [2] to serve their self-interest, AND [3] to
protect their social position, HAVE BEEN DESCRIBED AS THE HYPOCRITES (MUNAFIQIN).
r Although a large number of commentators find it suitable to point
to Abdullah bin Obay and his
comrades, exclusively, as the hypocrites referred to here and in other places, BUT the use of the
word munafiqin is not restricted to Madani
surahs. In verse 29:11 of al Ankabut, revealed in Makka,
when Abdullah bin Obay and his active partisans did not appear on the
scene, this word was used to identify, in general, one and all, in any age, who
may possess this evil.
AMONG THOSE WHO ACCEPTED ISLAM AND AGREED TO FOLLOW
THE TEACHINGS OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), [1] some were reluctant converts; [2] some were uncertain about the bona-fides of the Holy
Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) as the
messenger of ALLAH (SWT); [3] some, under
protest and with a heavy heart, followed the mainstream but at heart were pagans; [4] some only
put up a front. SUCH *HALF-HEARTED, *UNWILLING, OR *DECEPTIVE ACCEPTANCE OF
FAITH IS DEVOID OF THE HIGHER SPIRITUAL CONCEPTIONS, THEREFORE, SINCERE AND PERFECT PRACTICE
OF THE FAITH WAS NOT POSSIBLE. And men and women
belonging to this category could never fulfil any of the demands of the faith,
particularly that which did not serve their interest, because, in their minds,
something else, not the faith in ALLAH (SWT) and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), was more likely
and feasible.
Ì The incident about the
cutting down of trees during the siege of Bani Nadhir, referred to in verse 59:5 of
al Hashr;
Ì The abandonment in time of
trouble by running away from the battle of Uhad, referred to in verses 3:153 to
155 of Ali Imran;
THESE
EXPRESSION OF DOUBT about the bona-fides of the messenger of ALLAH (SWT), throws light on the conduct of those companions who were weak
or indecisive in their belief.
IN BETWEEN THE
TWO DIRECTLY OPPOSITE GROUPS, the thoroughly purified muttaqin AND
the munafiqin whose hearts, ears and eyes have been sealed, there is
the type of above-noted group of converts who agreed to give answer to the call
of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) to
worship one ALLAH (SWT) and follow His commandments, BUT ON ACCOUNT of their inability to detach themselves completely
from the *habits, *customs and *mental attitude of
the "days of ignorance" and infidelity, failed, on many occasions,
to meet the demands of pure faith, BECAUSE OF the infiltration of doubts and suspicions about the
genuineness of the prophethood of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).
Ë According to Tabari (Vol. 3, page 21, published from Egypt), Shibli (Al Faruq), Ibna Kathir
(Badayah Wan Nahayah: Volume 4, page 28, published in 1351 Hijra from Egypt), the second and the third caliphs were among the
deserters in the battle of Uhad.
Ë According to Tarikh Khamis,
Vol. 2, page 24, published in 1302 Hijra from
Egypt), Sahih Bukhari (Vol. 2; page 82 published in 1355 Hijra from Egypt),
Tafsir Durr Manthur (Vol.2; page 77 published in 1314 Hijra from Egypt), and
Tafsir Kathir (Vol. 3; page 351 published in 1402 from Beirut), the second caliph Hazrat Umar bin Khattab, as per
his own version, had never before suspected so strongly the bona-fides of
Muhammad the true messenger of ALLAH (SWT) , as at the time of the treaty
of Hudaybiya.
THERE ARE
DIFFERENT CLASSES OF BELIEVERS. NO DOUBT THE TYPES DESCRIBED ABOVE ARE NOT
HYPOCRITES, BUT, AS PURE AND PERFECT FAITH IS A
VERY REFINED STATE OF MIND AND HEART, THEY
CANNOT BE COUNTED IN THE HIGHEST CATEGORY OF BELIEVERS.
Ä IT IS VERY DIFFICULT FOR AN
INDIVIDUAL TO KNOW THE DEGREE OF HIS OWN FAITH (verse 9 refers
to the self-delusion of such believers), until he comes across a test and trial. The
true quality of the faith of the confused companions was laid bare whenever
tested, yet such indecisive believers, after the Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad), were acclaimed
as the heroes of Islam.
Many
a commentator wrongly refers to Abdullah
bin Obay and his associates WHENEVER munafiqin are discussed in
the Qur’an, as a scapegoat substitute
for the really dangerous hypocrites whose subversive activities proved more
harmful to Islam than Abdullah bin
Obay and his comrades. IT IS AN ATTEMPT TO RESTRICT
THE GENERAL VIEW OF THE QUR’AN. IN FACT Abdullah bin Obay's activities
never amounted to a real threat. He had no influence even over his own
family. He was a very wealthy man, and therefore, wanted to be the chief of
Madina, but his chances of success disappeared after the arrival of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). He was a man of no
importance. Had
his schemes been really harmful to Islam, the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) would not have led his funeral prayers.
Ì THE VERSES IN THE
QUR’AN, ABOUT THE HYPOCRITICAL ATTITUDE OF SOME OF THE DISCIPLES OF THE HOLY
PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), are more
applicable to the people of Quraysh than any other group. The aim of the Qur’an is to describe the
psychological condition of the companions surrounding the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad), in order to classify the reaction of mankind, in
general, till eternity, to the final message of ALLAH (SWT), conveyed through
the last prophet.
Ì THE REACTION TO THE DIVINE
MESSAGE DIVIDES PEOPLE IN DIFFERENT GROUPS.
1.
Those whose commitment is total on account of their complete concord
with the prophetic guidance, occupy the highest position nearest to ALLAH (SWT).
2.
Those who are not fully convinced, due to lack of wisdom, may not oppose
and go astray, but only manage to keep themselves from denying the faith.
Apart
from these two groups, there are some who openly oppose ALLAH (SWT) and
his prophet, with no hope of any improvement in their attitude.
3.
There is another class of people WHO PROFESS THE FAITH IN A HYPOCRITICAL MANNER,
with a rigid antagonistic attitude of mind and heart. They are those whose *heart, *hearing and *sight
have not yet been sealed. THERE IS A HOPE OF IMPROVEMENT IF THEY COME OUT
OF THEIR WAVERING. They come under the definition of munafiqin until
the improvement takes place.
THIS
WAVERING in most of the disciples of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was due to their attachment with the old
habits, customs and creeds. The force of the new mission
tried to detach them from their "days of ignorance" psyche. This
conflict between the tendency of the "days
of ignorance" and the irresistible energy
of truth created the mental conflict which was responsible for their activities
both during and after the lifetime of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).
© This wavering has been
pointed out by the Qur’an in verses 3:144 and 149 of Ali Imran, and verses 47:25 and
26 of Muhammad.
© There are many authentic
traditions that the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad) also expressed his concern about this "turning back" of his companions.
IT MUST BE NOTED THAT THOUGH THE QUR’AN DEALS WITH
THE HYPOCRITES IN MANY SURAHS IN VARIOUS SHADES AND DESCRIPTIONS, BUT the muslim
historians, however, do not mention the
far reaching influence of the policies and activities carried out by the
hypocrites, as rulers, after the departure of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad).
ON THE
CONTRARY, a
general view is presented that every one
of the companions was [*] a true faithful, [*] a bright star, and a [*] symbol of guidance, in total disregard to the indisputable role of the hypocrites
during and after the lifetime of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). They did not die before the Holy Prophet (ALLAHuma sali ala Muhammad wa
ala ali Muhammad). They
emerged with full force after him and exercised full control over the destiny
of the ummah.
Ä The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) says:
A hypocrite is he who lies, breaks promises, and proves himself
dishonest if trusted.
IN FACT THERE
WERE VERY FEW AMONG THE COMPANIONS who, detached from their old habits, customs and
creeds, submitted wholeheartedly to the religion of ALLAH (SWT).
Ä The Holy Qur’an says:
Very few
of My servants are grateful. (SABA 34:13)
IN VERSES 8 TO 20 REFERENCE
IS MADE TO THOSE HYPOCRITES WHOSE *CONSCIENCE, *HEARING AND *SIGHT
HAVE BEEN SEALED AND THERE IS NO POSSIBILITY OF THEIR
RETURN TO THE TRUTH.
VERSE 9 confirms the position of the people, described and discussed in the
previous verse, who
are under the delusion that their state of mind is hidden from ALLAH (SWT).
µ To obtain *wealth and *power they try to
attract the attention of the people by putting on a superficial show of
virtuousness. They may win the goodwill of the
common people but their expectation of getting a reward
from ALLAH (SWT) ends in frustration, because
He is fully aware of the intentions of His creatures.
µ He does not take them out of
their delusion. Hypocrisy lurks in the hearts of those
who are not thoroughly purified. *Circumstances
and *lure of
worldly gains, and not independent conviction, motivated many an early
convert to come into the camp of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad).
When, **the doings and **sayings
of the messenger of ALLAH (SWT), under the strict commands of ALLAH (SWT),
began to make clear that authority to guide and administer the society belonged
to the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) and his Ahlul
Bayt, the thoroughly purified, as the fulfilment of the divine will according
to the verse 33:33 of
al Ahzab, *their envy
and *grudge
against the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his holy Ahlul Bayt came into the open.
IN THE LIGHT OF VERSE 4:80 OF AL NISA WHOSOEVER
OPPOSES AND SUBVERTS THE AUTHORITY OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD), IN FACT DISOBEYS ALLAH (SWT).
The Qur’an says:
Verily,
those who cause suffering to ALLAH (SWT) and His messenger, ALLAH (SWT) has
cursed them in this world and the hereafter, and He has prepared for them a
disgraceful punishment. (AHZAB 33:57)
The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) says:
Fatima is
my flesh and blood. Whosoever causes suffering to her in fact causes suffering
to me. He who has pained me in fact has pained ALLAH (SWT); and indeed, he is a
disbeliever.
(Sahih Bukhari: Vol. 2; page 206 published in 1355 Hijra from Egypt,
Sahih Muslim: Vol. 4; page 125 published in 1349 Hijra from Egypt).
† Many books of history and traditions clearly
mention the disgraceful attitude of the companions towards the dearest daughter
of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), after his death. For example in Vol. 1, page 64 of Tarikh Abul Fida, published from Egypt, it is written
that the two caliphs were among those who went to the house of Fatima for
setting it on fire. Also Abi Fat-ha Shahrastani in Al
Milal Wan Nahal on page 25 and 26 mentions the events which took place
at the house of Bibi Fatimah.
Anfusahum means
themselves as well as their associates. "And they do not perceive" represent the men
who imagine themselves to be good and those who follow such men. [**]In fact they do not know what they are. [**]They are actually
self-deluded. THIS IS THE STATE
OF MIND OF ALL THOSE WHO ARE MISGUIDED AND MISLED BY THEIR OWN FALSE JUDGEMENT.
TO
FOLLOW THE TRUE GUIDANCE, communicated through the word of ALLAH (SWT) , **it is essential not only to know those upon whom, on account of their
knowledge and total commitment to the divine guidance, bounties had been
bestowed, BUT ALSO **to identify those who defied it and went astray, in order to avoid
following their wickedness.
Ü THE POLICY TO VERBALLY
PROFESS FAITH IN ALLAH (SWT) AND HIS MESSENGER, SO AS TO DECEIVE THE FAITHFUL,
IN THE HOPE OF GETTING MATERIAL GAINS, IS TERMED IN VERSE 10, AND IN
MANY OTHER VERSES AS THE "DISEASE OF THE
HEART", the result of which may be
disbelief (kufr), or hypocrisy (nifaq). Envy and jealousy
took hold of those who did not sincerely believe in the supreme authority of
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). The disbelief, the envy and the jealousy
of the hypocrites has been termed as a disease. SINCE it is ALLAH (SWT) who
bestowed the supreme authority on the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad), therefore, the envy and jealousy in the hearts
of the hypocrites, as a disease, which increased proportionately to the
enhancement in the glory of the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad), is the result of ALLAH (SWT)'s
will.
Ü THE DUPLICITY IN
THE CONDUCT OF THE HYPOCRITES, pointed out in VERSE 11, was a mutual arrangement between them and the
infidels to check and upset the growing honour and status of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and the dominance
of Islam, through intrigue and subversion; but,
to pacify the questioning of the believers, they said it was to bring the
infidels to friendly terms with the Muslims, whereas, truly, they were planning to usurp the political
power in order to lay hands on the material gains which would be there to
possess after the departure of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad). It
became plain to them that during the lifetime of the messenger of ALLAH (SWT) such
schemes could not be implemented, THEREFORE, the enemies of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt, in the
garb of peace-makers, played a waiting game. IT MUST BE NOTED THAT THOUGH, after the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad), they took the control of the
government, but earned the displeasure of almighty ALLAH (SWT) who has promised
painful punishment on the liars, a fact which they did not perceive.
Ü FOR ORDINARY PEOPLE IT IS
VERY DIFFICULT TO DETACH THEMSELVES FROM THE CLUTCHES OF OLD IDEOLOGIES WHICH
SERVE THEIR SELFISH INTEREST, AND FOLLOW OR BELIEVE IN A NEW FAITH, FREE FROM
THE LURE OF PROFIT OR THE FEAR OF LOSS, PARTICULARLY WHEN THE NEW FAITH DEMANDS
A COMPLETE REJECTION OF THE VICIOUSNESS OF THE ANIMAL SELF WHICH CLINGS TO RAW
PASSIONS AND CRUDE URGES. They were proud of their
social position and possessions under the old system. This misconceived
individual and group pride made the infidels look down upon the true believers
(with really awakened minds) as inferiors, because they (the infidels) could
not use reason or put forward arguments to contradict the true faith, Islam. VERSE 13 makes it clear that, in
truth, it is they who are mean and stupid, not those who believe in ALLAH (SWT)
and His messenger by discarding false notions of pride and conceit
AS YOU SOW SO
SHALL YOU REAP? It is the law of nature.
ä In VERSE 14 AND 15 "the making fun" of the believers
by the infidels has been compared to deviltry, BUT the paying back in the same coin by ALLAH
(SWT) is the scorn (or the last laugh) they shall experience on the Day of Judgement
in the form of eternal punishment. In this world they have been given (enough)
rope, pelf and power, to hang themselves in the end
ä In VERSE 16 the wilful adoption of error has been likened to a bad bargain.
ä Believing in the truth, according to VERSE 17, is like the illumination of a fire which lights up the surrounding. The spark of faith which had
just been kindled could have been turned into a bright floodlight but evils like envy, malice and love of material possessions put
out the spark of faith, THEREFORE, ALLAH (SWT) , in view of the prevalent evil, took
away the light of faith and abandoned them to the utter darkness of ignorance
and disbelief.
ä In VERSE 18 the loss of the "inner light" is illustrated as
becoming deaf, dumb and blind, due to which there is no possibility of finding the way leading to the
truth.
ä Rain makes the earth grow
life-giving and life-preserving provisions. In VERSE 19, Islam has been compared to an abundant rain. The lightning
is the victories Islam won against the forces of infidelity.The darkness is the occasion when the Muslims did not have an
upper hand, which created doubts in the minds of the hypocrites about
the genuineness of the prophethood of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad). They feared total annihilation.
ä In VERSE 20, it is said that the hypocrites,
attracted momentarily by the glory of Islam, rejoiced at their joining the
ranks of the Muslims; and in the hour of trials and tribulations they recoiled, scared and
doubled-minded. They were under the total control of ALLAH (SWT)'s power. There is no escape from His hold. In the days of early Islam
it was in the interest of the Muslims to let the hypocrites remain in delusion.
THE NEW
MISSION, ISLAM, IS LIKE A HEAVY SHOWER COMING DOWN FROM HEAVEN, A PROMISING EVENT EVERY
ONE WELCOMES, BUT THE THUNDER, LIGHTNING AND
DARKNESS, COMING ALONG WITH IT, CREATE FRIGHT AND
MAKE PEOPLE TAKE PRECAUTION AGAINST THE IMPENDING THREAT.
_________________________________________________________________________________________________________
(2:8) Then
there are some who say, "We believe in Allah and the Last Day",
whereas they do not believe at all.
يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا وَمَا
يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ {2:9}
[Q2:9] Yukhaadi'oonal
laaha wallazeena aamanoo wa maa yakhda'oona illaaa anfusahum wa maa yash'uroon.
[Q2:9] They desire to deceive ALLAH (SWT) and
those who believe, and they deceive only themselves and they do not perceive.
[Q2:9] Mereka hendak memperdayakan ALLAH (SwT) dan orang-orang yang beriman,
padahal mereka hanya memperdaya dirinya sendiri, sedang mereka tidak
menyedarinya.
**FULFIL A PROMISE WHEN MADE; AND **BEAR WITH PATIENCE THAT WHICH TORMENTS IN DISTRESS,
AFFLICTION AND IN TIMES OF CONFLICT. Those who own the righteousness, described above, are the
ones who are true to themselves and safeguard themselves with thorough
awareness of the divine laws.
Notes concerning some of the above
factors are given below:-
Please refer to the commentary of verse 40 of
this surah. Fulfilment of the promise made with ALLAH (SWT) is also
included. FAITHFUL
ADHERENCE TO TREATIES AND FULFILMENT OF COMMITMENTS BY MUSLIM GOVERNMENTS HAVE
BEEN PRESCRIBED BY ISLAM.
_________________________________________________________________________________________________________
(2:9) They
thus try to deceive Allah and the Believers, but they succeed in deceiving none
except themselves and they realize it not *11.
*11. These people delude themselves that their
hypocritical behaviour will profit them when in fact it will prove harmful both
in this world and the Next. A hypoctite may be able to fool people for a while,
but it does not last long; his hypocrisy is ultimately seen through. As for the
Next Life, it is obvious that his claim to be a true believer is contradicted
by his own actions and is thus quite worthless.
فِي قُلُوبِهِمْ مَرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا
ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ {2:10}
[Q2:10] Fee
quloobihim mara dun fazzdahumul laahu maradan wa lahum 'azaabun aleemum bimaa
kaanoo yakziboon
[Q2:10] There is a disease in their hearts, so ALLAH
(SWT) added to their disease and they shall have a painful chastisement because
they lied.
[Q2:10] Dalam hati
mereka (golongan yang munafik itu) terdapat penyakit (syak dan hasad dengki),
maka ALLAH (SwT) tambahkan lagi penyakit itu kepada mereka; dan mereka pula
akan beroleh azab seksa yang tidak terperi sakitnya, dengan sebab mereka
berdusta (dan mendustakan kebenaran).
As verse 2:207 of al Baqarah and verse 9:111 of
al Barat point out, a true believer's most praiseworthy and excellent characteristic
[*] is the ability
to willingly endure adversity, [*] inconvenience and discomfort, WHICH IS POSSIBLE IF
HE SURRENDERS HIS SOUL TO ALLAH (SWT). FOR HIM THE LIFE OF THIS WORLD IS A BURDEN OF
RESPONSIBILITIES. HE IS NOT AFRAID TO LOSE IT IN THE WAY OF ALLAH (SWT), ON THE
CONTRARY HE READILY ACCEPTS DEATH, AND IS FEARLESS AND DEVOTED.
r In verse 9:119 of al Barat ALLAH (SWT) asks those who believe to remain
attached with the truthful ones whose qualities have been described in this
verse- "these are the ones who are the truthful
ones";
r Also refer to verse 49:15 of
al Hujurat. Such superb qualities, in perfection and completeness,
are found only in the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad) and his holy Ahlul Bayt, if the history of Islam is carefully studied
without prejudice.
r IF verse 2 of this surah is read in the light of
this verse it becomes
clear that the Qur’an is a guidance to the pious who possess all the qualities mentioned in this verse - they are the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and the twelve holy Imams in whom each quality is manifest in its
highest perfection and completeness.
THEY ARE THOSE WHO HAVE BEEN CHOSEN BY
ALLAH (SWT) TO GUIDE MANKIND TOWARDS THE PATH OF ALLAH (SWT) THROUGH THE
QUR’AN. THEREFORE, Shias, after the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), follow only Ali and the holy Imams as their guides BECAUSE of their unique merits,
acknowledged even by their enemies. The whole Muslim world, without exception,
knows and accepts the fact that it was Ali
alone who earned the unique title of mazhar ul aja-ib –
[the manifestation of (divine) wonders,] because
Ali and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) are
the manifestations of one and the same divine light.
Those who do not sell their souls to ALLAH
(SWT) tremble, fear and loose heart and confidence whenever they encounter
distress or misfortune, because their profession
of the faith in ALLAH (SWT) is pretentious, sly and artful, not real.
Z To know the true
significance of this verse, it is sufficient to quote the saying of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) that whoever acts upon this (one)
verse attains perfection in faith.
_________________________________________________________________________________________________________
(2:10) In
their hearts is a disease which Allah has increased all the more *12 and a painful doom is in store for them for the
lie they utter.
*12. ‘ Disease' here refers to the disease of
hypocrisy. The statement that 'Allah has intensified this disease' means that
He does not punish the hypocrites immediately but allows them to indulge in
their hypocrisy and exult in the success of their ruses. This feeling of success
intensifies their hypocrisy.
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