SURAH AL-BAQARAH (AYAH 21 to 30)
SECTION 3
A
challenge to the disbelievers about the Holy Qur’an
To worship ALLAH (SWT) alone---A
challenge to the disbelievers about the Holy Qur’an as the Word of ALLAH (SWT)---Warning
against setting any equals to ALLAH (SWT)---ALLAH (SWT)’s bounties---Glad
tidings to the true believers---The wisdom in the parables set by ALLAH (SWT)---ALLAH
(SWT) alone the Lord Creator of the Universe.
يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي
خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ {2:21}
[Q2:21] Yaaa aiyuhan naasu'budoo Rabbakumul lazee
khalaqakum wallazeena min qablikum la'allakum tattaqoon.
[Q2:21] O’ men! Serve your Lord Who created you and those before you so that you
may guard (against evil).
[Q2:21] Wahai sekalian manusia! Beribadatlah kepada Tuhan kamu yang telah
menciptakan kamu dan orang-orang yang terdahulu daripada kamu, supaya kamu
(menjadi orang-orang yang) bertaqwa.
IN THIS VERSE, through la-alla (so that), the emphasis is laid on the freedom of choice given to every individual. IN ISLAM THERE IS NO MERIT IN ANY VIRTUE IMPOSED BY FORCE. Willing service to the Lord, in the spirit of thankfulness, is a must for the creature, in return for the countless gifts, favours and bounties He bestows on His creatures.
Ø Imam Ali ibne Abi Talib defines obedience (service) as under:
(1) The
service offered out of fear is the
obedience of a slave.
(2) The
service offered for gain is the
obedience of a businessman or trader.
(3) The
service offered by a free man, of his own choice, in thankfulness for the bounties he receives from the beneficent Lord,
is the obedience of a sincere faithful who obeys on account of his independent
conscience.
OBEDIENCE
IS TO REACT TO THE ORDER OF AUTHORITY IN COMPLETE
AGREEMENT AND UNITY OF FEELING. In this sense the Qur’an
directs man to surrender to no one save to the universal will of the absolute
Lord of grace and love. Only complete resignation to His will saves man
from the miseries of the worldly life. It does not mean mystic inactivity. It is an active reaction.
¥ Faruq al Azam - The greatest
distinguisher of truth and falsehood.
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(2:21) O
Mankind *21 , submit to your Lord Who created you and those
who were before you; in this way only you may expect to save yourselves *22.
*21. Even though the message of the Qur'an is
addressed to all, benefiting from it depends on ones willingness and on God's
succour in relation to that willingness. This is why the Qur'an first explained
which kind of people can and which kind of people cannot benefit from the
Qur'an. As this has been explained in the foregoing verses, the quintessence of
the message to which the Qur'an invites all mankind is now put forth.
*22. So that you are saved from false beliefs and unrighteous conduct in this life, and from the punishment of God in the Next.
*22. So that you are saved from false beliefs and unrighteous conduct in this life, and from the punishment of God in the Next.
الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا
وَالسَّمَاءَ بِنَاءً وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ
الثَّمَرَاتِ رِزْقًا لَكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا وَأَنْتُمْ
تَعْلَمُونَ {2:22}
[Q2:22] Allazee ja'ala lakumul arda firaashanw wassamaaa'a
binaaa 'anw wa anzala minassamaaa'i maaa'an fa akhraja bihee minas samaraati
rizqal lakum falaa taj'aloo lillaahi andaadanw wa antum ta'lamoon.
[Q2:22] Who made the earth a resting place for you and the
heaven a canopy and (Who) sends down rain from the cloud then brings forth with
it subsistence for you of the fruits; therefore do not set up rivals to ALLAH
(SWT) while you know.
[Q2:22] Dia lah yang menjadikan bumi ini
untuk kamu sebagai hamparan, dan langit (serta segala isinya) sebagai bangunan
(yang dibina dengan kukuhnya); dan diturunkanNya air hujan dari langit, lalu
dikeluarkanNya dengan air itu berjenis-jenis buah-buahan yang menjadi rezeki
bagi kamu; maka janganlah kamu mengadakan bagi ALLAH (SwT), sebarang sekutu,
padahal kamu semua mengetahui (bahawa ALLAH (SwT) ialah Tuhan Yang Maha Esa).
THE STRUCTURE OF MAN'S INDIVIDUAL CHARACTERISTICS IS THE COMBINATION OF PHYSICAL AND SPIRITUAL INFLUENCES. The SPIRITUAL ASPECT IS HEAVENLY and the PHYSICAL ASPECT IS WORLDLY - the up and down or the heaven and the earth. In relation to human vision, the spiritual aspects take man towards the absolute and the physical aspects divert him away from it.
THE ULTIMATE AIM OF THE QUR’AN is to
convince man that all his needs and expectations receive fulfilment if he
directs his attention towards the heavenly direction, instead
of diverting his attention to the material world.
The spiritual journey terminates in the absolute
up, the infinite, the equal of whom is inconceivable. So, devoted to Him, man
must translate His will into practical life, particularly when the just idea of
"an equal to Him is inconceivable" appeals to him.
¥ Abul A-imma - The father of
the Imams.
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(2:22) It
is He Who has made the earth a bed for you and the sky a canopy; and it is He
Who sends down rain from above for the growth of every kind of food products
for your sustenance. So, when you know this, you should not set up equals to
rank with Allah *23.
*23. That is, when man recognizes that all those
things were done by none but God, then worship, devotion and service must be
exclusively for Him. For who besides the Creator can legitimately claim these
things from man?
Not to set up others as rivals to Allah means not to make anyone other than God the object of worship, service and obedience that one owes to God alone. Later on we shall see, in some detail, how the Qur'an itself specifies the forms of worship and service which we owe exclusively to God, and wherein associating anyone else amounts to shirk (associating others with God in His divinity). This, the Qur'an seeks to eradicate.
Not to set up others as rivals to Allah means not to make anyone other than God the object of worship, service and obedience that one owes to God alone. Later on we shall see, in some detail, how the Qur'an itself specifies the forms of worship and service which we owe exclusively to God, and wherein associating anyone else amounts to shirk (associating others with God in His divinity). This, the Qur'an seeks to eradicate.
وَإِنْ كُنْتُمْ فِي رَيْبٍ مِمَّا نَزَّلْنَا عَلَىٰ
عَبْدِنَا فَأْتُوا بِسُورَةٍ مِنْ مِثْلِهِ وَادْعُوا شُهَدَاءَكُمْ مِنْ دُونِ
اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ {2:23}
[Q2:23] Wa in kuntum fee raibim mimmaa nazzalnaa 'alaa
'abdinaa fatoo bi Sooratim mim mislihee wad'oo shuhadaaa'akum min doonil laahi
in kuntum saadiqeen
[Q2:23] And if you are in doubt as to that which We have revealed to Our
servant, then produce a chapter like it and call on your witnesses besides ALLAH
(SWT) if you are truthful.
[Q2:23] Dan kalau kamu ada menaruh syak
tentang apa yang Kami turunkan (Al-Quran) kepada hamba kami (Muhammad), maka
cubalah buat dan datangkanlah satu surah yang sebanding dengan Al-Quran itu,
dan panggilah orang-orang yang kamu percaya boleh menolong kamu selain dari ALLAH
(SwT), jika betul kamu orang-orang yang benar.
In this verse the almighty all-wise ALLAH (SWT) throws an open challenge to mankind for making an effort to compose even one surah in the style and manner of the Qur’an, [*] not only to assert the genuineness of the divine words revealed to a man who did not receive any type of education from any mortal, BUT ALSO [*] to put an end to doubts and speculations, for ever, that it could be the fabrication of any human mind.
Ë This challenge refers to the Qur’an as a work of
literature and wisdom, and not to its effects as some commentators wrongly try to
prove. The inimitable literary excellence and the
pure and perfect wisdom of the Qur’an has been and will always be beyond the
reach of the literary and intellectual genius of mankind.
Say (O
Muhammad); If men and jinn should unite to produce the like of this Qur’an they
could not produce the like of it though they were helpers one of another. (BANI ISRAIL 17:88) Also refer to Yunus 10:38,
Hud 11:13.
Even if anyone
makes an effort, there will be no witness available to testify to his claim. No
attempt has been made so far, and no one shall succeed.
SINCE
the beginning of Islam till today, the enemies of Islam have been trying
to belittle Islam BUT THEY never dared to answer the challenge, in spite of repeated attempts
made by the most celebrated scholars and men of letters, jointly and severally.
IN WHAT RESPECT IS THE QUR’AN AN UNCHALLENGEABLE
MIRACLE? How is it the proof of its own truthfulness? Several views have been
put forward by both Muslim and non-Muslim scholars.
(1) Eloquence and rhetorical excellence.
(2) Prophecies.
(3) Precepts and laws.
(4) Effect of its forceful and fascinating tone on the human mind and heart.
No attempt has been made to look into the book
itself to know why and in what sense it is a miracle. The book is the book of
guidance.
THE
DUTY OF THE MESSENGER OF ALLAH (SWT) WAS TO CONVEY AND PREACH GUIDANCE TO MANKIND. The speaker or author arranges his words and
sentences to make his ideas meaningful to the audience or the readers. In
search of the best way to communicate the ideas, the science of grammar and the
art of rhetoric had been developed. The use of language and style has to be
adopted in relation to the class of people who are addressed.
µ A MESSAGE OR GUIDANCE OF UNIVERSAL NATURE,
DEALING WITH ALL ASPECTS OF HUMAN LIFE IN ITS MANIFOLD DIMENSIONS (INDIVIDUAL
AND SOCIAL, ECONOMIC AND POLITICAL, PHYSICAL AND SPIRITUAL) NOT FOR ANY PARTICULAR PERSON OR CLASS BUT FOR EVERY HUMAN BEING, COMMUNITY AND NATION, EDUCATED AND
UNEDUCATED, TILL ETERNITY, MUST
BE THE WORK OF A PERSON WHO KNOWS, INSIDE OUT, HUMAN NATURE IN GENERAL
AS WELL AS THE CAPACITY TO UNDERSTAND AND THE TENDENCIES OF DIFFERENT
INDIVIDUALS AND COMMUNITIES OF DIFFERENT CLASSES AND RACES.
In addition, *the relation of
each individual to the other, *the relation of mankind as a whole to other beings
and surrounding nature, *the beginning and the end of human life, *the first and the
final cause of creation of which man is a part, have to be taken into
consideration. The
style and substance of such a message should not only appeal to the "welfare-oriented" interests of the people but also should be able to refine human
feelings and emotions. Such a power of expression is
beyond the limit of human ability. Therefore
it is true to say that the Qur’an is a miracle in view of its style and
substance.
¥ Abu Turab - The father of
the earth.
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(2:23) And
if you be in doubt whether the Book We have sent down to Our Servant is from Us
or not, then produce, at least, one Surah like this *24. You may call all your associates to assist you
and avail yourselves of the help of any one other than Allah. If you are
genuine in your doubt, do this.
*24. Before this, in Makka, opponents had often been
challenged to produce anything of comparable merit if they believed the Qur'an
to be the work of a human being. In Madina the same challenge was reiterated.
(For similar challenges made elsewhere in the Qur'an, see 10: 38; 11: 13; 17:
88 and 52: 33
فَإِنْ لَمْ تَفْعَلُوا وَلَنْ تَفْعَلُوا فَاتَّقُوا
النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ ۖ أُعِدَّتْ
لِلْكَافِرِينَ {2:24}
[Q2:24] Fail lam taf'aloo wa lan taf'aloo fattaqun Naaral
latee waqooduhan naasu walhijaaratu u'iddat lilkaafireen.
[Q2:24]
But if you do (it) not and never shall you do (it), then be on your guard
against the fire of which men and stones are the fuel; it is prepared for the
unbelievers.
[Q2:24] Maka kalau
kamu tidak dapat membuatnya, dan sudah tentu kamu tidak dapat membuatnya, maka
peliharalah diri kamu dari api neraka yang bahan-bahan bakarannya: manusia dan
batu-batu (berhala), (iaitu neraka) yang disediakan untuk orang-orang kafir.
WA
LAN TAF-ALOO (and never shall you do it) is a prophecy as well as a warning.
THE
THREAT OF MAKING THE DISBELIEVERS AND HYPOCRITES THE FUEL OF THE FIRE (HELL) IS
REAL.
Ä The faith in ALLAH (SWT) as *the creator
and *the law-giver, and *the
belief in the hereafter wherein EVERY INDIVIDUAL WILL BE REWARDED IN PROPORTION
TO HIS OBEDIENCE, OR WILL BE PUNISHED BECAUSE OF
HIS DISOBEDIENCE TO THE DIVINE LAW, ARE THE TWO
ESSENTIAL PRINCIPLES OF ISLAM.
IT IS DOWNRIGHT DISHONESTY TO INTERPRET the
fire as the miseries, torments, discomforts and calamities of the life in this
world. This attribution of giving fanciful meanings, unsupported by the Qur’an
or the sayings of the Holy Prophet (ALLAHuma sali
ala Muhammad wa ala ali Muhammad), betrays the materialistic bias of such
interpreters who do not agree that there is a real existence beyond this world.
† The view expressed by the Ahmadi School in
connection with verses 23 and 24, are in fact the
reproduction of the ideas put forward by Mirza Abul Fazl Gulpaygani, the leader
of Baha-i movement. There are many doctrines of the Ahmadi School which have been borrowed from the Baha-i school.
¥ Sayfullah - The sword of ALLAH
(SWT).
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(2:24) But
if you do not do this, and you can never do this, then fear the Fire which has
been prepared for the disbelievers and which shall have men and stones for fuel *25.
*25. This suggests, in a subtle manner, that in the
Next Life not only will the unbelievers become the fuel of hell.
وَبَشِّرِ الَّذِينَ آمَنُوا وَعَمِلُوا
الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۖ
كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَٰذَا الَّذِي
رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ وَلَهُمْ فِيهَا أَزْوَاجٌ
مُطَهَّرَةٌ ۖ وَهُمْ فِيهَا خَالِدُونَ {2:25}
[Q2:25] Wa bashshiril lazeena aamanoo wa 'amilus saalihaati
anna lahum jannaatin tajree min tahtihal anhaaru kullamaa riziqoo minhaa min
samaratir rizqan qaaloo haazal lazee ruziqnaa min qablu wa utoo bihee
mutashaabihaa, wa lahum feehaaa azwaajum mutahhara tunw wa hum feehaa
khaalidoon.
[Q2:25]
And convey good news to those who believe and do good deeds, that they shall
have gardens in which rivers flow; whenever they shall be given a portion of
the fruit thereof, they shall say: This is what was given to us before; and
they shall be given the like of it, and they shall have pure mates in them, and
in them, they shall abide.
[Q2:25] Dan berilah
khabar gembira kepada orang-orang yang beriman dan beramal soleh, sesungguhnya
mereka beroleh syurga yang mengalir di bawahnya beberapa sungai; tiap-tiap kali
mereka diberikan satu pemberian dari sejenis buah-buahan syurga itu, mereka
berkata: “Inilah yang telah diberikan kepada kami dahulu”; dan mereka diberikan
rezeki itu yang sama rupanya (tetapi berlainan hakikatnya), dan disediakan
untuk mereka dalam syurga itu pasangan-pasangan, isteri-isteri yang sentiasa
bersih suci, sedang mereka pula kekal di dalamnya selama-lamanya.
THE
EXPRESSION that
the heavenly fruits, which the believers will enjoy, are similar, in taste, to
that which they were familiar with, shows the continuity of the human
consciousness and memory of the experiences in the life of this world; OTHERWISE THERE IS NO SENSE IN
THE CONCEPT OF REWARD OR PUNISHMENT. The emphasis on the continuance of consciousness by Islam is to make
man guard against evil.
Ì The theory of Karma (transmigration), advanced by
the Vedantic school, states that man loses the consciousness and memory
of the experiences of his previous life as soon as he dies and takes another
form of life. This theory is of no use
to man as it does not stimulate him to do good or avoid evildoing.
In
giving the description of the life of the hereafter, the Qur’an refers to the pain and pleasure experienced
by the senses, because there is no other way to make man form an idea about the
pains and pleasures, as a punishment or a reward, awaiting him in his other
life, which he earns through bad or good conduct in this life.
v In the absence of the developed
senses, to have an idea of the actual pains and the pleasures of the life of
the hereafter, a figurative form has to be used to reach man in general, an
example of which is verse 47:15 of Muhammad.
THE
INTELLECTUAL SIGNIFICANCE OF THE PARABLES PRESENTED TO MAN CANNOT BE GRASPED BY
THE COMMON PEOPLE SAVE THOSE ENDOWED WITH WISDOM. The Qur’an says that the life of the hereafter is the developed
continuation of the life of the world. Not losing the essential elements, this life takes to a highly refined form in
the next life, more real, effective and purposeful. Every object of our senses has a corresponding existence in the heaven.
The social life of the hereafter, with positive and negative forces, is another
fact which Qur’an makes known to us.
THE
REWARDS, MENTIONED IN THIS VERSE, ARE OBTAINABLE THROUGH A CREATIVE POWER BESTOWED
UPON THE FAITHFUL WHO WIN THE PLEASURE OF ALLAH
(SWT) BY DOING GOOD AND AVOIDING EVIL, IN LOVE OF THE CREATOR.
ò Azwaj means spouses, husbands or wives. Men will have
women and women will have men as their mates.
ò This verse through wa hum fiha
khalidun DECLARES that the reward to the virtuous and the punishment to the
wicked shall continue forever.
Ba of Bismillah - The essence of the Qur’an.
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(2:25) And
give good news (O Muhammad), to those who believe in this Book and do good
deeds (in accordance with its teachings). For them there will be gardens
underneath which canals flow. Their fruits will so resemble the fruits on the
Earth that every time they will be provided with fruits, they will say,
"Such fruits were provided to us before on the Earth *26." And there will be pure spouses *27 for them and therein they will live for ever.
*26. The fruits of Paradise will not be so exotic in
appearance as to be unfamiliar to people. They will resemble the fruits to
which human beings are accustomed in this world, though infinitely excelling
them in delicacy of taste. In appearance they may resemble, say mangoes,
pomegranates and oranges, and the people of Paradise will be able to identify
them as such. In taste, however, there will be no comparison between the
terrestrial and heavenly fruits.
*27. The Qur'anic text has the Arabic word azwaj which means 'spouses' or 'couples', and embraces both husband and wife. The husband is the zawj of his wife, and vice versa. In the Next World, however, this relationship of spouses will be qualified by purity. If a man has been virtuous in this world while his wife has not, their relationship in the Next World will be sundered and the man will receive another spouse who will be pure and virtuous. On the other hand, if a virtuous woman has had an evil husband she will be tied in companionship with a virtuous man. Where husband and wife have both been virtuous their relationship will become everlasting.
*27. The Qur'anic text has the Arabic word azwaj which means 'spouses' or 'couples', and embraces both husband and wife. The husband is the zawj of his wife, and vice versa. In the Next World, however, this relationship of spouses will be qualified by purity. If a man has been virtuous in this world while his wife has not, their relationship in the Next World will be sundered and the man will receive another spouse who will be pure and virtuous. On the other hand, if a virtuous woman has had an evil husband she will be tied in companionship with a virtuous man. Where husband and wife have both been virtuous their relationship will become everlasting.
إِنَّ اللَّهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا
مَا بَعُوضَةً فَمَا فَوْقَهَا ۚ فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ
أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ ۖ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ
مَاذَا أَرَادَ اللَّهُ بِهَٰذَا مَثَلًا ۘ يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ
كَثِيرًا ۚ وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ {2:26}
[Q2:26] Innal laaha laa yastahyeee ai yadriba masalam maa
ba'oodatan famaa fawqahaa; faammal lazeena aamanoo faya'lamoona annahul haqqu
mir rabbihim wa ammal lazeena kafaroo fayaqooloona maazaaa araadal laahu
bihaazaa masalaa; yudillu bihee kaseeranw wa yahdee bihee kaseeraa; wa maa
yudillu biheee illal faasiqeen.
[Q2:26] Surely ALLAH (SWT) is not ashamed to set forth any parable-- (that of) a gnat or anything above that; then as for those who believe, they know that it is the truth from their Lord, and as for those who disbelieve, they say: What is it that ALLAH (SWT) means by this parable: He causes many to err by it and many He leads aright by it! But He does not cause to err by it (any) except the transgressors,
[Q2:26] Surely ALLAH (SWT) is not ashamed to set forth any parable-- (that of) a gnat or anything above that; then as for those who believe, they know that it is the truth from their Lord, and as for those who disbelieve, they say: What is it that ALLAH (SWT) means by this parable: He causes many to err by it and many He leads aright by it! But He does not cause to err by it (any) except the transgressors,
[Q2:26]
Sesungguhnya ALLAH (SwT) tidak malu membuat perbandingan apa sahaja, (seperti)
nyamuk hingga ke suatu yang lebih daripadanya (kerana perbuatan itu ada
hikmatnya), iaitu kalau orang-orang yang beriman maka mereka akan mengetahui
bahawa perbandingan itu benar dari Tuhan mereka; dan kalau orang-orang kafir
pula maka mereka akan berkata: “Apakah maksud ALLAH (SwT) membuat perbandingan
dengan ini?” (Jawabnya): Tuhan akan menjadikan banyak orang sesat dengan sebab
perbandingan itu, dan akan menjadikan banyak orang mendapat petunjuk dengan
sebabnya; dan Tuhan tidak akan menjadikan sesat dengan sebab perbandingan itu
melainkan orang-orang yang fasik;
Dall means to lead astray or
cause to err. When it is used
with reference to ‘divine action’ it means withdrawal
of grace, as a punishment, for rejecting the guidance offered without
ulterior motives.
ï THROUGH
METAPHORICAL EXPRESSIONS, IN THE FORM OF PARABLES, the Qur’an stimulates the human mind and heart. A HEALTHY MIND GRASPS THE TRUTH, WHEREAS A
PERVERTED MIND ADDS MORE THREADS TO ITS WEB OF DOUBTS. The one and same expression produces two opposite effects.
1. The right response is the acceptance of the
guidance, the reaction of the muttaqin, AND
2. The wrong response is the "going astray", the reaction of the fasiqin.
IT IS NOT SURPRISING THAT, throughout
the centuries, the Muslims, in every age, in every place, never address any one
as "Mawla" except ALLAH (SWT), Muhammad and Ali, THOUGH
SOME restrict it to ALLAH (SWT) alone, BUT WHOSO includes the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) has to have Ali
as the part of the sacred whole, in view of the Prophet's announcement "man kuntu Mawla
fa hadha Aliyyun Mawla" at Ghadir Khum. So it is common among the
Muslims to call out Muhammad and Ali as "Mawla"
Ì The wisdom of Ali in the form of lectures and
discourses is available to mankind in the "Nahj al Balagha". It is a book, considered in style and
substance, next to the Qur’an, by all those Muslim and non-Muslim scholars who
have studied these two books in depth.
Mawla - The Lord-Master.
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(2:26) Well,
Allah is not ashamed to cite the similitude of a gnat or of something even more
insignificant than this *28. As
for those who believe, they come to know from the same similitude that it is
the Revelation from their Lord; but those who disbelieve, say, "What does
Allah mean by such similitudes?" *29 Allah
leads astray many and guides many to the right way by the same thing *30. And He leads astray only those who disobey
Allah;
*28. Here an objection is indirectly refuted. At
several places in the Qur'an, spiders, flies, gnats and so on are mentioned in
order to elucidate certain points. Opponents objected to this on the grounds
that such objects were too lowly to find a place in the Book of God. They
indicated that had the Qur'an indeed been a revelation from God it would not
have mentioned such trivial objects.
*29. Those who do not wish to understand things and are not motivated by the urge to seek the truth become enmeshed in superficial questions relating to the Book of God, draw altogether erroneous conclusions when they encounter references to apparently insignificant things such as gnats, and are thereby thrown further and further away from the Truth. Those who seek the Truth and possess true perception, on the other hand, penetrate through these superficialities and perceive the gems of wisdom that they embody. This appreciation makes their hearts attest that such wisdom could have no other source than God Himself.
*30. Fasiq means transgressor, disobedient. (See also n 33 below)
*29. Those who do not wish to understand things and are not motivated by the urge to seek the truth become enmeshed in superficial questions relating to the Book of God, draw altogether erroneous conclusions when they encounter references to apparently insignificant things such as gnats, and are thereby thrown further and further away from the Truth. Those who seek the Truth and possess true perception, on the other hand, penetrate through these superficialities and perceive the gems of wisdom that they embody. This appreciation makes their hearts attest that such wisdom could have no other source than God Himself.
*30. Fasiq means transgressor, disobedient. (See also n 33 below)
الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ
مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيُفْسِدُونَ فِي
الْأَرْضِ ۚ أُولَٰئِكَ هُمُ الْخَاسِرُونَ {2:27}
[Q2:27] Allazeena yanqudoona 'ahdal laahi mim ba'di
meesaaqihee wa yaqt'oona maaa amaral laahu biheee ai yoosala wa yufsidoona fil
ard; ulaaa'ika hum khaasirron.
[Q2:27]
Who break the covenant of ALLAH (SWT) after its confirmation and cut asunder
what ALLAH (SWT) has ordered to be joined, and make mischief in the land; these
it is that are the losers.
[Q2:27] (Iaitu)
orang-orang yang merombak (mencabuli) perjanjian ALLAH (SwT) sesudah
diperteguhkannya, dan memutuskan perkara yang disuruh ALLAH (SwT) supaya
diperhubungkan, dan mereka pula membuat kerosakan dan bencana di muka bumi.
Mereka itu ialah orang-orang yang rugi.
The wrongdoers (fasiqin), mentioned in the previous verse, BREAK THE
COVENANT OF ALLAH (SWT) YANQUDUNA AHADALLAH, AND CUT ASUNDER THAT WHICH ALLAH (SWT) HAS COMMANDED TO
JOIN YAQTUNA MA AMARALLAH, AND MAKE MISCHIEF TO
DESTROY PEACE AND HARMONY IN HUMAN SOCIETY.
WHICH
COVENANT?
1.
Every soul, before coming into this world, makes a
promise with the Lord that it will exist only to fulfil the will of the Lord, and never shall rebel against His
authority, known as the original or the
latent covenant.
2.
The second or
the manifest covenant is that which an individual agrees to be bound by
when he or she embraces Islam, which, in
fact, is a surrender of the self to the will of ALLAH (SWT).
THE
COVENANT REFERRED TO HERE IS THAT BY WHICH THE BELIEVERS BOUND
THEMSELVES BEFORE ALLAH (SWT) THROUGH THE HOLY
PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD) AT GHADIR
KHUM WHEN THE VERSE 5:67 OF
AL MA-IDAH WAS REVEALED. EVERY BELIEVER ACCEPTED THE DECLARATION OF THE
MESSENGER OF ALLAH (SWT) THAT OF WHOMSOEVER THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WAS THE
LORD-MASTER, ALI SON OF ABU TALIB WAS ALSO HIS
LORD-MASTER. After the unanimous undertaking of
the believers, the following verse was revealed.
“This day I have perfected for you, your
religion, and have completed My favour on you, and chosen for you Islam (to be)
the religion.”
THEREFORE,
fulfilment of the covenant made with ALLAH (SWT) is demanded in verses 13:20, 21 and 25 of al Rad, SO THAT AFTER THE DEPARTURE
OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD), THE
BELIEVERS MIGHT NOT FOLLOW ANY OTHER PERSON SAVE ALI IBNE ABI TALIB, WHO ALONE WAS DECLARED
WORTHY AND ABLE TO CARRY OUT THE MISSION OF ISLAM, AS THE LAWFUL AUTHORITY
(LORD-MASTER), IN THE ABSENCE OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD).
THE
DECLARATION WAS NOT A MERE FANCY OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) TO HONOUR ALI, BUT IN COMPLIANCE WITH ALLAH (SWT)'S
COMMAND TO SAVE THE FOLLOWERS OF ISLAM FROM YIELDING TO THOSE WHO MAKE MISCHIEF
IN THE EARTH AND SPREAD CORRUPTION IN THE GARB OF RELIGIOUS LEADERS.
† According to verse 2:217 of al Baqarah, mischief is
more grievous than carnage. Islam stands
for peace and harmony. And when is peace disturbed? Only when anyone wants to
have (usurp) something which rightfully is not his.
ISLAM
HAS PRESCRIBED A WELL-KNIT STRUCTURE OF HUMAN RELATIONSHIP TO MAINTAIN PEACE
AND HARMONY IN THE SOCIETY. In addition to various aspects of human relations,
ALLAH (SWT) has, with a purpose in view, [*] made it obligatory for the believers to know and adhere to the
relationship prescribed between them and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) and his Ahlul Bayt. [*]To avoid the
overwhelming delusions of falsehood it is essential to accept the authority of
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), Ali ibne Abi Talib, and the divinely
commissioned rightly guided guides, in his progeny.
THIS VERSE APPLIES TO EVERYONE WHO OPPOSES THE DIVINELY ESTABLISHED AUTHORITY
OF IMAMAT (THE
GUIDANCE THROUGH THE HOLY IMAMS) IMMEDIATELY SUCCEEDING THE RISALAT (THE PROPHETHOOD OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA
ALI MUHAMMAD) WHICH IS THE
COVENANT EVERY FAITHFUL ADHERENT OF ISLAM HAS TO MAKE GOOD.
_________________________________________________________________________________________________________
(2:27) who
break Allah's covenant after ratifying it *31; who cut asunder what Allah has ordered to be
joined *32, and who produce chaos on the Earth *33. These are the people who are indeed the losers.
*31. The injunctions or ordinances issued by a
sovereign to his servants and subjects are termed 'ahd in Arabic since compliance with them becomes
obligatory for the latter. 'Ahd has been used here in this sense. The 'ahd
referred to signifies God's eternal command that all human beings are obliged
to render their service, obedience and worship to Him alone. 'After its
binding' refers to the promise made by mankind to remain faithful to the
injunctions of God at the time of Adam's creation. (For details see verse 7:172)
*32. That is, the transgressors strike their blows at those very relationships upon which the individual and collective well-being of mankind depends, and which God wants maintained on a sound basis.This small sentence is of great import as it embraces the whole of human morality and social life, and extends from relationships between individuals to those between nations. 'To cut asunder what Allah has commanded should he joined' does not merely signify the disruption of relationships between man and man; it forbids the establishment of all forms of human relationship except the right and permissible ones. For wrong and prohibited bonds between people have the same consequences as the disruption of the bonds of human relationship as such
*33. In these three sentences the nature of transgression and the attitude of transgressors is fully defined. To debase the relationship between man and God, and between man and man necessarily leads to 'mischief'. Those who spread this 'mischief' on earth are transgressors.
*32. That is, the transgressors strike their blows at those very relationships upon which the individual and collective well-being of mankind depends, and which God wants maintained on a sound basis.This small sentence is of great import as it embraces the whole of human morality and social life, and extends from relationships between individuals to those between nations. 'To cut asunder what Allah has commanded should he joined' does not merely signify the disruption of relationships between man and man; it forbids the establishment of all forms of human relationship except the right and permissible ones. For wrong and prohibited bonds between people have the same consequences as the disruption of the bonds of human relationship as such
*33. In these three sentences the nature of transgression and the attitude of transgressors is fully defined. To debase the relationship between man and God, and between man and man necessarily leads to 'mischief'. Those who spread this 'mischief' on earth are transgressors.
كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ أَمْوَاتًا
فَأَحْيَاكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ
تُرْجَعُونَ {2:28}
[Q2:28] Kaifa takfuroona billaahi wa kuntum amwaatan fa
ahyaakum summa yumeetukum summa yuhyeekum summaa ilaihi turja'oon.
[Q2:28] How do you
deny ALLAH (SWT) and you were dead and He gave you life? Again He will cause
you to die and again bring you to life, then you shall be brought back to Him.
[Q2:28] Bagaimana kamu tergamak kufur (mengingkari) ALLAH
(SwT) padahal kamu dahulunya mati (belum lahir), kemudian Ia menghidupkan kamu;
setelah itu Ia mematikan kamu, kemudian Ia menghidupkan kamu pula (pada hari
akhirat); akhirnya kamu dikembalikan kepadaNya (untuk diberi balasan bagi
segala yang kamu kerjakan).
TRUE KNOWLEDGE
ABOUT ALLAH (SWT) IS THE BASIS OF THE FAITH. The whole system of
religion is a natural consequence of that generative factor. THE MOST
PRACTICAL METHOD of acquiring this knowledge is **to
observe and **contemplate on the creation before our
eyes, as repeatedly advised by the Qur’an, known to the modern world as ‘scientific,
proceeding from the concrete to the abstract’.
Ä Through kuntum amwatan it is made clear that the soul, though existed in the spiritual realm BUT was
unable to take any active part in the visible creation.
THE
HUMAN EGO, WHICH WAS NOT
AS IT IS NOW – ‘A CONSCIOUS SELF’ - IS ADDRESSED HERE. THE PREVIOUS STATE IS TERMED
AS "BEING DEAD". "GIVING LIFE" IS THE PRESENT CONSCIOUS STATE. THE DEPARTURE OF THE CONSCIOUS SELF FROM THE BODY IS DEATH. THE STATE AFTER THIS DEPARTURE IS ‘REVIVIFICATION’.
õ It is a continuous evolutionary transformation of a conscious self up-to
the communion with the infinite, [*] not in the sense of annihilation,
nor [*] the
absorption of the finite into the infinite, BUT
IN THE SENSE OF THE REALISATION OF THE FACT THAT NOTHING IS REAL SAVE
ALLAH (SWT).
After
departing from one life to live another life, the pain or pleasure in the
succeeding life is the result of the mode of life adopted in the preceding
life. Therefore the return is for the final retribution.
Ø The Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) said:
You shall not be annihilated, because you have
been created to last till eternity. You only go from this life of actions (good
or bad) to the life of happiness or misery.
_________________________________________________________________________________________________________
(2:28) How
is it that you adopt the attitude of disbelief towards Allah when the fact is
that you were lifeless and He gave you life, and He will take away life from
you and wilt again restore you to life: then you shall ultimately return to
Him.
هُوَ الَّذِي خَلَقَ لَكُمْ مَا فِي الْأَرْضِ
جَمِيعًا ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ ۚ
وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ {2:29}
[Q2:29] Huwal lazee khalaqa lakum maa fil ardi jamee'an
summas tawaaa ilas samaaa'i fasaw waahunna sab'a samaa waat; wa Huwa bikulli
shai'in Aleem.
[Q2:29] He it is Who created for you all that is in the earth, and He directed Himself to the heaven, so He made them complete seven heavens, and He knows all things.
[Q2:29] He it is Who created for you all that is in the earth, and He directed Himself to the heaven, so He made them complete seven heavens, and He knows all things.
[Q2:29] Dia lah (ALLAH
(SwT)) yang menjadikan untuk kamu segala yang ada di bumi, kemudian Ia menuju
dengan kehendakNya ke arah (bahan-bahan) langit, lalu dijadikannya tujuh langit
dengan sempurna; dan Ia Maha Mengetahui akan tiap-tiap sesuatu.
In Arabic language, according to Lisanul kitab, sab-a is used (in addition to denote number seven)
to say seven or more, several or many. THEREFORE, the seven heavens mentioned
in this verse may mean a large number of heavens.
Ø What we see above is sama. Raghib Isphani says that every sama is a heaven in relation
to what is beneath it.
Ø In verse 65:12 of
al Talaq it is mentioned that there are as many earths as the heavens.
Ø According to this verse and
verses 9 to 12 of Ha Mim and verses 79:27 to 32 of Nazi-at the development of the earth and its resources had
taken place before the arrangement and organisation of the heavens.
Ø Verses 21:30 to 33 of Anbiya say that the
heavens and the earth were an integrated mass, BUT had been separated by
splitting. The creation of the heavens and the earth was simultaneous,
but the development of earth took place before the grouping of the heavens.
Ø Verse 30 of this Surah describes another
development after the arrival of Adam.
_________________________________________________________________________________________________________
(2:29) He
it is Who created for you all that there is on the Earth; He then turned to the
sky and ordered it into seven heavens *34. And He has full knowledge of everything *35.
*34. It is difficult to explain precisely what is
meant by the 'seven heavens'. In all ages man has tried, with the help of
observation and speculation, to conceptualize the 'heavens', i.e. that which
lies beyond and above the earth. As we well know, the concepts that have thus
developed have constantantly changed. Hence it would be improper to tie the
meaning of these words of the Qur'an to any one of these numerous concepts.
What might be broadly inferred from this statement is that either God has
divided the universe beyond the earth into seven distinct spheres, or that this
earth is located in that part of the universe which consists of seven different
spheres.
*35. In this sentence attention is drawn to two important facts. First, man is warned against disbelief and rebellion against God, for God knows all that man does and none of his actions are hidden from Him. Second, it is suggested to man that if he turns away from the All-Knowing God, from the One Who is the source of all knowledge, this can only leave him grouping in the darkness of ignorance and error. When there is no source of truth knowledge except God, and when that very light which alone can illuminate man's life can be obtained from none else but Him, what good can come out of deviation from the Truth?
*35. In this sentence attention is drawn to two important facts. First, man is warned against disbelief and rebellion against God, for God knows all that man does and none of his actions are hidden from Him. Second, it is suggested to man that if he turns away from the All-Knowing God, from the One Who is the source of all knowledge, this can only leave him grouping in the darkness of ignorance and error. When there is no source of truth knowledge except God, and when that very light which alone can illuminate man's life can be obtained from none else but Him, what good can come out of deviation from the Truth?
SECTION
4
The Divine Plan in Man’s
Creation
The Divine plan in Man’s
creation---The objection from the angels---Knowledge endowed in man, and made
manifest to the angels through Adam---the submission of the angels excepting
Iblis who disobeyed and was cast off---Adam and Eve stationed n the Gaerden of
Bliss---warned against the Forbidden Tree---Satan causes the fall of Adam and
Eve---Adam repents through the Words learnt from the Lord---the virtousshall be
rewarded and the wicked shall be punished.
وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ
فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا
وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ
إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ {2:30}
[Q2:30] Wa iz qaala rabbuka lil malaaa'ikati innee jaa'ilun
fil ardi khaleefatan qaalooo ataj'alu feehaa mai yufsidu feehaa wa yasfikud
dimaaa'a wa nahnu nusabbihu bihamdika wa nuqaddisu laka qaala inneee a'lamu maa
laa ta'lamoon.
[Q2:30]
And when your Lord said to the angels, I am going to place in the earth a
khalif, they said: What! Wilt Thou place in it such as shall make mischief in
it and shed blood, and we celebrate Thy praise and extol Thy holiness? He said:
Surely I know what you do not know.
[Q2:30] Dan (ingatlah) ketika Tuhanmu berfirman kepada Malaikat; “Sesungguhnya
Aku hendak menjadikan seorang khalifah di bumi”. Mereka bertanya (tentang
hikmat ketetapan Tuhan itu dengan berkata): “Adakah Engkau (Ya Tuhan kami)
hendak menjadikan di bumi itu orang yang akan membuat bencana dan menumpahkan
darah (berbunuh-bunuhan), padahal kami sentiasa bertasbih dengan memujiMu dan
mensucikanMu?” Tuhan berfirman: “Sesungguhnya Aku mengetahui akan apa yang kamu
tidak mengetahuinya”.
To understand this verse the following explanations should be carefully studied:
ANGELS
Angels, according to the Qur’an, are finite creatures, devoid of substance, in the sense of
matter, THEREFORE, imperceptible by our senses.
§
An Ahmadi commentator describes
the angels as energy without any freedom of will and consciousness, which proves untrue in view of the reply the angels gave to ALLAH
(SWT)'s declaration about His will to send a khalifa on the earth. It
means that the angels have been endowed with freedom of will to give expression
to their views whenever they choose to do so, and that they are liable to err,
because ALLAH (SWT) told them that they did not know what ALLAH (SWT) knew when
they made known their opinion.
In whatever
manner created and wherever found, the ANGELS, finite creatures of light,
endowed with consciousness and intelligence, act to fulfil the divine plan. They take any physical form
(except pigs,
dogs and other base animals) to become visible to human vision, but
belong to the celestial realm.
JINN Jinn are also
conscious beings.
·
Angels are made of light, therefore, on account
of their illuminating gracious nature only good comes out from them.
·
Jinn are made of fire, therefore, more often
than not, evil is associated with them. They can also take any physical form, including debased animals.
The word mala-ik is derived from the
Arabic malk, not from the Hebrew
root alaka. The meaning
of malk, mulk, milk and malakut is possession, which is also
ownership or holding. The holding authority is malik or
maalik or malak, who is also the owner or the
sovereign, exclusively used by the Qur’an to refer to ALLAH (SWT). THE WHOLE
UNIVERSE IS MILK OR MULK AND THE HOLDER IS THE ABSOLUTE OWNER, ALLAH
(SWT). Between the absolute owner and the held mulk there are
dominions over which the intermediary authorities exercise control, with ALLAH
(SWT)'s consent, in relation to the dominion above them. Each of these
dominions is termed as malakut and each holding authority is called malak.
Ä The pagans worship
these mala-ik, UNDER
MISCONCEIVED CONCLUSION, as the independent authorities, either the sons or the
daughters of the absolute authority, who can speak or advocate on their behalf
to the king of kings. It is because they do not have the insight, or true
guidance, to view the spiritual world, as pointed out by verses 53:26 to 31 of al Najm.
ALLAH
(SWT) ALONE HOLDS THE AUTHORITY. No interceding authority shall be accepted by
Him, SAVE THOSE to
whom He Himself has delegated the authority,
according to verse 19:87 of Maryam
and such other verses in the Qur’an. THEREFORE worship of no one is acceptable,
in Islam, save the worship of ALLAH (SWT).
KHALIFA
The literal meaning of khalaf is to come after, follow, succeed etcetera. IN THIS VERSE IT HAS BEEN USED IN THE SENSE
OF SUCCEEDING, IN FACT, REPRESENTING ALLAH (SWT) ON THE EARTH, TO EXERCISE HIS
AUTHORITY IN TERMS OF "REACTING"
TO HIS WILL, AS HIS VICEGERENT. THIS IS THE ‘BASIS OF
PROPHETHOOD’.
v Some schools of
thought hold
the view that reason and intellect, at the disposal of man, are enough to represent
ALLAH (SWT), and there is no need of the delegation
of authority.
IN THIS VERSE HOWEVER THE NECESSITY OF
A VICEGERENT OF ALLAH (SWT) ON THE EARTH HAS BEEN CONCLUSIVELY PROVED, APPOINTMENT OF WHOM CANNOT AND SHALL NOT BE MADE BY ANY ONE SAVE ALLAH
(SWT).
µ Khalifatullah, the representative of ALLAH (SWT), is he whom ALLAH (SWT) Himself
delegates His authority.
These are
they whom We gave the book and the authority and the prophethood;
These are
they whom ALLAH (SWT) has guided, so, follow their guidance; (AN-AM 6:89 and 90)
NEITHER THE **CONSENSUS OF PUBLIC OPINION, **NOR A GROUP, **NOR AN INDIVIDUAL
HAS THE RIGHT TO REPRESENT THE WILL OF ALLAH (SWT). Even the prophets or the
angels did not have the right to say anything in the matter of appointment of
the khalifa. ALLAH (SWT) DOES
NOT ALLOW ANYONE TO INTERFERE WITH THE EXECUTION OF HIS WILL, NOR CAN ANYONE
QUESTION HIM.
HERE AND IN MANY OTHER PLACES, DEALING WITH THE DELEGATION OF AUTHORITY, IT HAS BEEN ASSERTED THAT HIS WILL AND
CHOICE IS NOT ARBITRARY BUT IS ALWAYS BASED ON THE RECOGNITION OF MERIT.
§ Adam
was appointed as His vicegerent, in preference to the angels, on the merit of
possessing the knowledge which they (the angels) did not have.
§ According to verse 2:124 of
al Baqarah ALLAH (SWT) appointed prophet
Ibrahim as the Imam after He had tried Ibrahim
with a number of things which he fulfilled, WITH
THE CLEAR PROVISION that although there would be Imams in his progeny, but
those who were unjust would not receive this authority.
§ In verse 2:247 of al Baqarah, SAUL is appointed as an authority over the people because
of his wisdom and strength, in preference to those who
claimed to be more worthy than him on account of their worldly position.
§ In verses 38:17 to 26 of al Sad, ALLAH (SWT) appoints DAWUD
as His vicegerent on the merit of wisdom, power of judgement and
obedience to ALLAH (SWT)'s will.
THE MOST
IMPORTANT QUALIFICATIONS, MENTIONED IN THE QUR’AN, ARE GIVEN BELOW:
1.
Untiring and continuous remembrance of ALLAH (SWT), with no drift or
diversion under any type of circumstance.
2.
Never giving in to the demands motivated by self-oriented interests.
3.
Following only the divine revelations. Being the first and the foremost in establishing and carrying out
every virtue to the point of perfection.
4.
Awareness and wisdom of all laws (physical and moral) made by ALLAH
(SWT), and their operation, so as not to make any mistakes; and for this
awareness received no guidance or education from any one save ALLAH (SWT).
5.
No type of adversity, crisis or temptation should affect the
tranquillity of the mind and the heart, described as sakinah in the Qur’an.
6.
The purity of birth, character and conduct because of which they are the most honoured with ALLAH (SWT). (Hujurat 49: 13),
the foremost in faith and virtue, in receiving the rewards, and in their
nearness to ALLAH (SWT). (Waqi-ah 56:10 &
11).
7.
Ruling over the people with justice as pointed out in verse 38:26 of
al Sad.
KEEPING IN
VIEW THE ABOVE-NOTED QUALITIES, ALLAH (SWT), in verses 3:33 and 34 of Ali Imran, says that He had, on account of certain
basic qualities, chosen [1] Adam, [2] Nuh, [3] the descendants of
Ibrahim and [4] Imran and
[5] the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad), the [6] descendant
of Ibrahim
through Isma-il.
Ì The Qur’an does not advocate hereditary rights of succession BUT
ASSERTS THAT THIS LINEAGE HAD A DISTINCTIVE
DIVINE PECULIARITY for which they had been chosen as vicegerents of ALLAH (SWT).
The reason for bestowing this privilege on the descendants of Ibrahim
is known to ALLAH (SWT) only, because as said by ALLAH
(SWT) in the event of appointing Adam
as khalifa, He knows that which His
creatures do not know. We must accept the limitations of our
knowledge and glorify the grace and justice of ALLAH (SWT).
We have given to Ibrahim's children the book
and the wisdom and We gave them a great kingdom. (NISA 4:54)
Ë The above-noted verse refers
to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) as the last
prophet in the lineage of prophet Ibrahim.
Ë The vicegerency of ALLAH
(SWT) did not come to an end after the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad). It continued. In verse 17:77 of Bani Israil the
almighty ALLAH (SWT) says: This was Our way with Our messengers whom We had
sent before you, and you shall not find any change in our way.
SO
IT IS CONFIRMED THAT THERE IS NO CHANGE OR MODIFICATION IN THE PRINCIPLE AND THE METHOD OF APPOINTING HIS VICEGERENT.
v In verse 24:55 of al Nur it is further made clear that the vicegerency continues after the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) in the same way and manner as was in vogue before
him.
v ACCORDING TO verses 35:31 and 32 of Fatir the holy book, in completed form, was given in
inheritance to those servants of ALLAH (SWT) whom He had selected. They belong to
the children
of Ibrahim excluding those who were zalimin, unjust, meaning
those who, at any time in their lives, had worshipped a ghayr-allah (other than ALLAH
(SWT)).
v A careful study the commentary of verse 2 of
this surah makes it clear that Ali ibne Abi Talib was the true
vicegerent of ALLAH (SWT), appointed by ALLAH (SWT) and His Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad).
THE
HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WAS THE ‘PERFECTOS’ OF ADAM'S MISSION OF KHALIFATULLAH ON THE EARTH AND THE EXECUTOR OF THE FINAL WILL OF
THE LORD OF THE WORLDS. THEREFORE HIS KHALIFA WAS ALSO CHOSEN AND APPOINTED BY ALLAH (SWT) TO CARRY OUT THE
RESPONSIBILITIES OF THE DIVINE OFFICE.
THE CHOICE WAS NOT
LEFT TO THE FANCY OF THE PEOPLE, NOR WAS ANY CONSULTATION NEEDED. Inni ja-ilun fil ardi khalifah
is an open declaration of His will and decision. LIKEWISE the successor of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) **could neither be
chosen by the companions nor **by the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) himself.
[*] From the "feast of
the near relations" to the event of "Ghadir Khum", on the authority of well-known
Muslim scholars, it was the will and command of ALLAH (SWT) which the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had carried out.
[*] History also testifies to the fact that on all
occasions, it was Ali who came
forward to meet the challenge, and proved his qualities for the entitlement to
the divine office of vicegerency, although all the companions had equal
opportunities to rise to the occasion.
AFTER THE CONCLUSION AND THE TERMINATION OF THE OFFICE OF PROPHETHOOD, the
infinite mercy of the merciful Lord did not leave mankind to go astray, misled by false leaders who usurped temporal authority,
BUT COMMANDED the Holy Prophet (ALLAHuma sali ala Muhammad
wa ala ali Muhammad) to declare the vicegerency of Ali
and his progeny (the twelve Imams). The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad), therefore, appointed Ali ibne Abi Talib as his and ALLAH (SWT)'s khalifa on the earth.
NOW
THE PEOPLE HAVE THE FREEDOM OF CHOICE EITHER TO FOLLOW THE DIVINELY CHOSEN
IMAMS OR
RUN AFTER THE SELF-APPOINTED FALSE LEADERS. Verily, We have
shown him (man) the (right) way, be he thankful (and follow it), or be
ungrateful (reject it). (DAHR 76:3)
µ In addition to that which
has been stated there are countless merits and qualifications of Ali ibne Abi Talib, mentioned and discussed
on the authority of well-known Muslim scholars, in several publications like "The Right Path",
"Peshawar Nights" and other books which can be studied to know
the truth.
It is not possible to refer to all these here.
IN THE COMMENTARY OF OTHER
VERSES OF THE QUR’AN, his merits have been mentioned and discussed. They also give conclusive answers to the point of view of
those who say that after the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), [**] the authority for the application of
divine legislation has been delegated by ALLAH (SWT) to the faithful followers
of Islam in general, therefore, every
Muslim is the vicegerent of ALLAH (SWT), to exercise His authority
according to the book and the sunnah of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). The reference
to the book of ALLAH (SWT) and the sunnah (doings
and sayings) of the Holy Prophet (ALLAHuma sali
ala Muhammad wa ala ali Muhammad), for the sake of justifying their conduct after
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad), appears self-defeating and contradictory, when these two
agencies (they purport to follow), as explained above and at many suitable occasions
in this book, have irrefutably established the vicegerency of Ali and his progeny, which only the
followers of "Muhammad and Ali
Muhammad" faithfully accept and follow.
ADAM
While talking about the creation of Adam the appearance of visible form
(matter) in the "arc of ascent"
must be reviewed. Matter, in its primitive mode of being, carries the
potentiality to develop into various forms - minerals, vegetables, animals and
human beings. The capability of matter to give form to different species is
determined by the "unlike in nature"
potency of its elements or components. EARTH, a product of matter, carried the
capacity to bring some of its elements to a more advanced and highly organised
body of a human being. Likewise its other components could develop other
animate or inanimate objects. In form and substance each individual human being
differs from the other. It is on account of the diversity in the potentiality
of the components of the matter.
r The development in the
"arc of ascent" was gradual. The
graduality (in time) is motion. Motion is the transfer of potentiality into actuality.
While,
indeed, He created you through regular stages,
And ALLAH
(SWT) has caused you to grow as a growth from the earth, (NUH 71:14 and 17)
r According to the following
verses of the Qur’an man is made of the finest essence of the matter.
Verily,
We created man of wet clay of black mud moulded into shape, (HIJR 15:26)
And
indeed We created man from an extract of clay, (MUMINUN 23:12)
The distinctive aspects of each of the
beings in the "arc of ascent" are
reflections of the corresponding beings in the "arc of descent". Those angels who administer the development
of the animal life belong to a higher order compared to
those angels who control the development of the plant life.
ä The human
spirit (ruh) is the reflection emanated directly from the absolute (min ruhi), according to verse 15:29 of al Hijr. It does not mean
separation because the absolute is
indivisible. It refers to His direct attention or command. The other beings in
the "arc of ascent" are also the reflections of His attention or command
but through angelic medium.
Tinat (nature
or disposition) is the extract of the total skill or worth in the matter
under ALLAH (SWT)'s direct attention. The spirit, also referred to as "I",
is the reflection of the divine command or attention referred to as min ruhi- My spirit,
by ALLAH (SWT), but conditioned by its tinat.
Ruh may be one but the reflections may be many
and may differ in reflecting that which they have received. The total energy in
the "arc of descent" conditions the tinat in
its primitive stage, after which its developed state reflects the divine
spirit. These two factors ruh and tinat constitute the creation of man. Through
this evolutionary movement, from the potential state to the actual form, as the
Qur’an says, man in particular and all other species in general, have been
developed from their respective origins which carry their respective
potentialities.
Ruh, according to the Qur’an and
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s sayings refers to that
which proceeds from the absolute through the "arc of descent".
THE NAFS (SOUL, EGO OR SELF) IS THE CORRESPONDING REFLECTION OR
THE REACTION IN THE "ARC OF ASCENT". As this reflection is
conditioned by the tinat, it
cannot have any existence prior to the development of the tinat. On the contrary, the ruh or the corresponding action in the arc of
descent has its existence prior to the reflection in the arc of ascent. If the
reference is to the radiation or the acting source in the "arc of
descent", it exists before the body, and is eternal with the eternity of
the source. If the reference is made to the reflection (human ego, or self) it
comes into being after the formation of the tinat. THEREFORE, the nafs of each individual is developed after the preparation of the
body. It depends on the matter for its development but becomes independent in
the process of growth. The ruh exists independently before the matter and remains so,
for ever. It, the ruh, never joins the matter
and never becomes dependent on it. It acts on the matter. The nafs, with no prior existence as it is only a reaction of
the ruh, acts through the body, and when it develops into a state,
free from the influence of matter, the ruh operates and makes
it independent. Thereafter it neither deteriorates nor becomes dependent again.
_________________________________________________________________________________________________________
(2:30) Just *36 recall
the time when your Lord said to the angels *37, "I am going to appoint a vicegerent *38 on the Earth." They humbly enquired,
"Are you going to appoint such a one as will cause disorder and shed blood
on the Earth? *39 We
are already engaged in hymning Your praise, and hallowing Your name". *40
*36. THUS FAR MAN HAS BEEN
SUMMONED TO SERVE AND OBEY GOD ON THE GROUNDS THAT GOD IS HIS CREATOR AND
SUSTAINER, that in His grasp lies man's life and death, that He alone is the
Lord Who rules over the entire universe in which he lives. In view of this, the
only attitude which can be deemed appropriate for man is one of service and
subjection to God.The same idea is presented in the following section, but supported on slightly different grounds
In this connection the Qur'an defines precisely the true nature of man and his correct position in the universe. It also enlightens us to a period of man's past which is otherwise inaccessible. What the Qur'an tells us here, with its practical consequences, is of far greater value than knowledge derived by unearthing bones and pottery, and piecing together scattered fragments of information with the help of conjecture.
*37. The word malak in Arabic means 'message'
*38. 'Khalifah' or vicegerent is one who exercises the authority delegated to him by his principal, and does so in the capacity of his deputy and agent. Hence, whatever authority he possesses is not inherently his own, but is derived from, and circumscribed by, the limits set by his principal. A vicegerent is not entitled to do what he pleases, but is obliged to carry out the will of his master. If the vicegerent were either to begin thinking himself the real owner and to use the authority delegated to him in whatever manner he pleased, or if he were to acknowledge someone other than the real owner as his lord and master and to follow his directions, these would be deemed acts of infidelity and rebellion.
*39. This was not said by way of objection or protest. It was said rather by way of inquiry and in order to satisfy their curiosity; it is inconceivable that the angels could object to any of God's decisions. The word 'vicegerent' suggested to them that the proposed species of creation would be placed on earth with some authority. It was incomprehensible to them how a species of being which had been invested with discretionary power and authority could conform with the overall order of the universe, which is based on absolute and involuntary subservience to the Will of God. They thought that investing anyone with authority in any part of the universe would lead to mischief and disorder. It is this aspect which the angels were curious about.
*40. This does not mean that the angels considered themselves suitable for 'vicegerency'. They merely wanted to point out that God's orders were already being carried out fully.
The word tasbih has two meanings: (i) to proclaim glory and (ii) to exert oneself earnestly and energetically. In the same way taqdis has two meanings: (i) to celebrate or proclaim holiness and (ii) to purify.
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