SURAH AL-IMRAN (AYAH 11 to 20)

كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِنْ قَبْلِهِمْ ۚ كَذَّبُوا بِآيَاتِنَا فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ ۗ وَاللَّهُ شَدِيدُ الْعِقَابِ {3:11}

[Q3:11] Kadaabi Aali Fir'awna wallazeena min qablihim; kazzaboo bi Aayaatinaa fa akhazahumul laahu bizunoo bihim; wallaahu shadeedul 'iqaab.
[Q3:11] Like the striving of the people of Firon and those before them; they rejected Our communications, so ALLAH (SWT) destroyed them on account of their faults; and ALLAH (SWT) is severe in requiting (evil).

[Q3:11] (Keadaan orang-orang kafir itu) sama seperti keadaan kaum Firaun dan orang-orang yang terdahulu dari mereka; mereka mendustakan ayat-ayat keterangan Kami, lalu ALLAH (SwT) menyeksa mereka disebabkan dosa-dosa mereka dan (ingatlah), ALLAH (SwT) Maha berat azab seksaNya.

Dab means "like the case of" or "wont", BUT IN THIS VERSE it points out the resolute efforts the Quraysh were making to take revenge from the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his few followers.

Ó  Abu Sufyan, the father of Mu-awiyah and grandfather of Yazid, the chief of the branch of Ummiyah, a zealous votary of the idols, a mortal foe of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt, the leader of all the pagan clans of Makka, INDUCED the Jewish and the Christian tribes to take up arms against the small group of Muslims.

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(3:11) (To them shall happen) the like of what happened to the people of Pharaoh, and those before them. They rejected Our signs, so Allah seized them for their sins. Allah indeed is severe in punishment.

قُلْ لِلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَىٰ جَهَنَّمَ ۚ وَبِئْسَ الْمِهَادُ {3:12}

[Q3:12] Qul lillazeena kafaroosatughlaboona wa tuhsharoona ilaa jahannam; wa bi'sal mihaad.
[Q3:12] Say to those who disbelieve: You shall be vanquished, and driven together to hell; and evil is the resting-place.

[Q3:12] Katakanlah (wahai Muhammad) kepada orang-orang kafir itu: Kamu akan dikalahkan (di dunia ini) dan akan dihimpunkan (pada hari kiamat) ke dalam Neraka Jahannam, dan itulah seburuk-buruk tempat yang disediakan. 

THE DECISIVE VICTORY AT BADR gave notice of danger to the Jews of Bani Qaniqa who lived in the suburbs of Madina. They wanted to throttle the growing power of the Muslims. They sent a delegation, headed by Kab ibna Ashraf, to Makka to add fuel to the fire of revenge burning in the hearts of the Quraysh and to assure them with or without their support for the total annihilation of the Muslims.

1.        Abu Sufyan went to Madina to enlist the support of the hypocrites who could play a very important role in the overall scheme, hatched against the Muslims, BECAUSE they were in close contact with the Jews. They had embraced Islam to enjoy the privileges given to the early converts, OTHERWISE at heart they were infidels. They readily joined hands with the intriguer-in-chief, Abu Sufyan, in the house of Salam ibna Mishkan.

2.        To revive the old hostilities between the Aus and the Khazraj tribes of Ansars, who had agreed to live in peace after coming into the fold of Islam, was the first objective of the unholy alliance.

**They took the first step but the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) immediately nipped the mischief in the bud. When verse 3:149 of Ali Imran was revealed the two tribes listened to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s counsel and remained united.

1.        According to the plan, the Jews began to intimidate the unarmed Muslim men and Muslim women. A typical incident is narrated in the books of history that at a Jew's shop, when a bystander Jew cut off the garment of a Muslim woman, all the Jew spectators laughed at her nakedness. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) came and warned the Jews BY RECITING THIS VERSE.

2.        The Jews lost their temper, announced annulment of the treaty they had made with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), and avowed to prove their strength in the battlefield. AT ONCE their forts were besieged. Neither the pagans of Makka, nor their allies (Bani Nadhir and Bani Qurayza), nor the hypocrites could rescue them.

3.        Abdullah ibna Obay tried to negotiate a settlement on their behalf. ULTIMATELY the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) agreed to set them free on the condition that they should migrate to some far away place. They were allowed to take all their possessions with them.

THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) HAD TO TAKE SUCH STEPS TO FORESTALL HOSTILE ACTIONS AGAINST THE BELIEVERS.

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(3:12) Tell those who disbelieved: *8 'You shall soon be overpowered and mustered to Hell - and that is an evil resting place!'

*8. For explanation see Surah 2, n. 161 above.

قَدْ كَانَ لَكُمْ آيَةٌ فِي فِئَتَيْنِ الْتَقَتَا ۖ فِئَةٌ تُقَاتِلُ فِي سَبِيلِ اللَّهِ وَأُخْرَىٰ كَافِرَةٌ يَرَوْنَهُمْ مِثْلَيْهِمْ رَأْيَ الْعَيْنِ ۚ وَاللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَنْ يَشَاءُ ۗ إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِأُولِي الْأَبْصَارِ {3:13}

[Q3:13] Qad kaana lakum Aayatun fee fi'atainil taqataa fi'atun tuqaatilu fee sabeelil laahi wa ukhraa kaafiratuny yarawnahum mislaihim raayal 'ayn; wallaahu yu'ayyidu bi nasrihee mai yashaaa'; innaa fee zaalika la 'ibratal li ulil absaar.

[Q3:13] Indeed there was a sign for you in the two hosts (which) met together in encounter; one party fighting in the way of ALLAH (SWT) and the other unbelieving, whom they saw twice as many as themselves with the sight of the eye and ALLAH (SWT) strengthens with His aid whom He pleases; most surely there is a lesson in this for those who have sight.

[Q3:13] Sesungguhnya telah ada satu tanda (bukti) bagi kamu pada (peristiwa) dua pasukan yang telah bertemu (di medan perang); satu pasukan (orang-orang Islam) berperang pada jalan ALLAH (SwT) (kerana mempertahankan agama ALLAH (SwT)) dan yang satu lagi dari golongan kafir musyrik. Mereka (yang kafir itu) melihat orang-orang Islam dengan pandangan mata biasa dua kali ramainya berbanding dengan mereka sendiri dan ALLAH (SwT) sentiasa menguatkan sesiapa yang dikehendakiNya, dengan memberikan pertolonganNya. Sesungguhnya pada peristiwa itu terdapat satu pengajaran yang memberi insaf bagi orang-orang yang berfikiran (yang celik mata hatinya). 

In the battle of Badr 313 Muslims were set to fight 1000 pagans, more than threefold their number, BUT by ALLAH (SWT) 's will, the army of the believers, fighting in the way of ALLAH (SWT) saw the disbelieving host as twice their number, as has been made known to them in verses 8:44 and 66 of al Anfal.

THE BATTLE OF BADR WAS INDEED A TURNING POINT IN THE MISSION OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD). IT WAS A DECISIVE VICTORY. The slain on the enemy's side included many of his most influential opponents. Who made this promised victory possible?

§  Ibna Kathir has written that on the day of the battle of Badr, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) gave the standard to his twenty years old brother, Ali ibne Abi Talib.

§  Tabari and other historians have said that Ali and Hamza were the only two warriors who not only killed the well-known warriors of the enemy in single combats but also destroyed the enemy's fighting force beyond recovery.

For details, study the books of history, in which are also mentioned the names of those who conveniently kept themselves aloof from the fighting on this critical day, DESCRIBED AS A SIGN OF ALLAH (SWT), BUT, AFTER THE DEPARTURE of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), became rulers to deflect and depart from the true purpose of the religion of ALLAH (SWT).

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(3:13) You have already come across an instructive sign in the two hosts that encountered each other in battle (at Badr): one host fighting in the way of Allah, and the other that of unbelievers. They saw with their own eyes that one host was twice the number of the other. *9 But (the result of the battle has proved that) Allah succours with His victory whomsoever He wills. In this there is surely a lesson for all who have eyes to see. *10

*9. The actual disparity between the two armies was roughly three to one, but even a cursory glance was enough to tell the casual observer that the army of unbelievers was about twice as large as that of the believers. 

زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ {3:14}

[Q3:14] Zuyyina linnaasi hubbush shahawaati minannisaaa'i wal baneena walqanaateeril muqantarati minaz zahabi walfiddati walkhailil musawwamati wal an'aami walhars; zaalika mataa'ul hayaatid dunyaa wallaahu 'indahoo husnul ma-aab.
[Q3:14] The love of desires, of women and sons and hoarded treasures of gold and silver and well bred horses and cattle and tilth, is made to seem fair to men; this is the provision of the life of this world; and ALLAH (SWT) is He with Whom is the good goal (of life).

[Q3:14] Dihiaskan (dan dijadikan indah) kepada manusia: Kesukaan kepada benda-benda yang diingini nafsu, iaitu perempuan-perempuan dan anak-pinak; harta benda yang banyak bertimbun-timbun, dari emas dan perak; kuda peliharaan yang bertanda lagi terlatih dan binatang-binatang ternak serta kebun-kebun tanaman. Semuanya itu ialah kesenangan hidup di dunia dan (ingatlah), pada sisi ALLAH (SwT) ada tempat kembali yang sebaik-baiknya (iaitu Syurga).

To understand this verse in its true perspective, the meaning of the phrase "love or desire of the lust of earthly pleasures" should be grasped in the light of the teachings of Islam. AS ISLAM DOES NOT SUBSCRIBE TO ASCETICISM, lawful use of essential things has not been referred to here. 

»    Hubbush shahawati means EXTREME, RECKLESS and INFATUATED APPETITE or PASSION to own and enjoy things for the sake of possession and enjoyment. ISLAM TEACHES MAN NOT TO GET IRRATIONALLY INVOLVED EVEN WITH LAWFUL POSSESSIONS.

A TRUE BELIEVER RECEIVES GOOD THINGS LAWFULLY AS DUE RETURN FOR HIS LABOUR OR SERVICES BUT KEEPS THEM IN TRUST WITH HIMSELF, TO BE DISTRIBUTED AS AND WHEN COMMANDED BY ALLAH (SWT). HE IS ALWAYS READY TO PART WITH THEM BECAUSE HE DOES NOT ATTACH HIMSELF TO THEM IN THE SENSE OF HUBBUSH SHAHAWATI. 

Being a man he is allowed to desire happiness and satisfaction BUT IS REQUIRED to keep his feelings and emotions in check to attain moral and spiritual refinement which, in return, enables him to make an offering of his means of satisfaction to the service of the Lord.

IT IS MORE TRYING AND DEMANDING TO CONTROL PASSIONS THAN NOT TO HAVE THEM AT ALL. TOTAL SUPPRESSION OF FEELINGS AND DESIRES AND MORTIFICATION OF THE FLESH BETRAYS AN ESCAPIST TENDENCY TO AVOID TEST AND TRIAL. “You shall not attain to righteousness until you spend (in the way of ALLAH (SWT) of what you love.” (Ali Imran 3:92)

v  The best example of having good things (property, wives, children, relatives, friends, honour and fame) yet staying detached so as to sacrifice all of them in the way of ALLAH (SWT) is found in Karbala. Imam Husayn willingly made an offering of all that which he had to his Lord.

“He has created life and death that He may try you (to prove) which of you is best in conduct;” (Mulk 67:2) MAN HAS BEEN ENDOWED WITH LIFE TO BE TRIED. IN LIKE MANNER HE IS TRIED AND TESTED WITH FAMILY, WEALTH AND OTHER POSSESSIONS.

*THERE IS AN UNCHANGING CONFLICT between THE EMPTY AND PERISHABLE SENSUOUS PLEASURES AND THE LASTING INTELLECTUAL AND SPIRITUAL DELIGHT AND BLISS.

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(3:14) Men are naturally tempted by the lure of women, children, treasure’s of gold and silver, horses of mark, cattle and plantations. These are the enjoyments in the life of this world; but with Allah lies a goodly abode to return to. *10
*10. The events and results of the Battle of Badr are briefly reviewed so as to bring home certain lessons to the Muslims. There are three important lessons to be learnt. First, the manner in which the believers and the unbelievers advanced to the battlefield clearly demonstrated the difference in the moral fibre of the two armies. In the army of the unbelievers, the soldiers held drinking parties and were entertained by the songs and dances of slave girls. The prevalent mood of that army was one of self-indulgence. On the other hand, piety, fear of God and moral restraint of the highest order characterized the Muslim army. The soldiers were busy in devotion and remembrance of God, to Whom they addressed all their prayers and supplication. It was obvious to anyone which army was fighting in God's cause. Second, the believers won a resounding victory against an army of unbelievers superior to them in numbers, and in the quality and the quantity of arms. So the victory clearly indicated which of the two armies enjoyed the support of God. Third, the outcome of the battle came as a shocking humiliation for those who, heedless of God's might, had been exulting in the strength of their arms and the number of their supporters. It came as a shock to such people when God subjected a tribe like the Quraysh, foremost in influence and power throughout Arabia, to an ignominious defeat at the hands of a few ill-equipped Makkan fugitives and peasants from Madina.

قُلْ أَؤُنَبِّئُكُمْ بِخَيْرٍ مِنْ ذَٰلِكُمْ ۚ لِلَّذِينَ اتَّقَوْا عِنْدَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُطَهَّرَةٌ وَرِضْوَانٌ مِنَ اللَّهِ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ {3:15}

[Q3:15] Qul a'unabbi 'ukum bikhairim min zaalikum; lillazeenat taqaw 'inda Rabbihim jannaatun tajree min tahtihal anhaaru khaalideena feehaa wa azwaajum mutahharatunw wa ridwaanum minal laah; wallaahu baseerum bil'ibaad.

[Q3:15] Say: Shall I tell you what is better than these? For those who guard (against evil) are gardens with their Lord, beneath which rivers flow, to abide in them, and pure mates and ALLAH (SWT)'s pleasure; and ALLAH (SWT) sees the servants.

[Q3:15] Katakanlah (wahai Muhammad): Mahukah supaya aku khabarkan kepada kamu akan yang lebih baik daripada semuanya itu? Iaitu bagi orang-orang yang bertakwa disediakan di sisi Tuhan mereka beberapa Syurga, yang mengalir di bawahnya sungai-sungai, mereka kekal di dalamnya. Disediakan juga pasangan-pasangan/ isteri-isteri yang suci bersih, serta (beroleh pula) keredaan dari ALLAH (SwT) dan (ingatlah), ALLAH (SwT) sentiasa Melihat akan hamba-hambaNya;

THE LIFE OF THE HEREAFTER, AFTER DEATH, IS A CONTINUATION OF THE LIFE OF THE WORLD. It is a state of spiritual bliss for those who have made, here, sincere efforts to safeguard themselves with full awareness ALLAH (SWT)'s laws-guarding against the evil of transgressing the boundaries of shari-ah known as piety, which earns as due recompense, corresponding blessings, to its actual degree of application in the life of this world.

THE LIFE OF THE PIOUS IN THE SPIRITUAL REALM *EITHER ASCENDS OR STAYS STATIONARY, BUT NEVER DROOPS. PIETY TRAINS THE SOUL TO ASCEND TOWARDS PERFECTION IN THE HEREAFTER.

The gardens, the rivers and the purified spouses, promised in this verse, are the minimum recompense that will be made available to the pious, BUT ALLAH (SWT)'s pleasure, the most supreme bliss conceivable, is the ultimate destination of the ascension of the human soul for spiritual perfection.

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(3:15) Say: 'Shall I tell you of things better than these? For the God-fearing there are, with their Lord, gardens beneath which rivers flow; there they will abide for ever, will have spouses of stainless purity *11 as companions, and will enjoy the good pleasure of Allah.' Allah thoroughly observes His servants. *12

*11. For explanation see Surah 2, n. 27 above.
*12. This shows that God neither showers His favours on people arbitrarily nor makes casual and superficial judgements. He knows full well the deeds and intentions of people. He also knows who merits His rewards and who does not. 

الَّذِينَ يَقُولُونَ رَبَّنَا إِنَّنَا آمَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ {3:16}

[Q3:16] Allazeena yaqooloona Rabbanaaa innanaaa aamannaa faghfir lanaa zunoobanaa wa qinaa 'azaaban Naar.
[Q3:16] Those who say: Our Lord! Surely we believe, therefore forgive us our faults and save us from the chastisement of the fire.

[Q3:16] (Iaitu) orang-orang yang berdoa dengan berkata: Wahai Tuhan kami! Sesungguhnya kami telah beriman, oleh itu ampunkanlah dosa-dosa kami dan peliharalah kami dari azab Neraka; 

IT IS A PRAYER TO PREPARE FOR THE LIFE OF THE HEREAFTER. It is essential to make sincere efforts to purify and refine the soul, AND IN ADDITION one must feel the pain of conscience for not attaching oneself to those who have earned ALLAH (SWT)'s pleasure- the blessed and beloved friends of ALLAH (SWT).

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(3:16) These are the ones who pray: 'Our Lord! We do indeed believe, so forgive us our sins and keep us safe from the chastisement of the Fire';

الصَّابِرِينَ وَالصَّادِقِينَ وَالْقَانِتِينَ وَالْمُنْفِقِينَ وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ {3:17}

[Q3:17] Assaabireena wassaa diqeena walqaaniteena walmunfiqeena walmus taghfireena bil ashaar.

[Q3:17] The patient, and the truthful, and the obedient, and those who spend (benevolently) and those who ask forgiveness in the morning times.

[Q3:17] (Dan juga) orang-orang yang sabar (dalam menjunjung perintah ALLAH (SwT)) dan orang-orang yang benar (perkataan dan hatinya) dan orang-orang yang sentiasa taat (akan perintah ALLAH (SwT)) dan orang-orang yang membelanjakan hartanya (pada jalan ALLAH (SwT)) dan orang-orang yang beristighfar (memohon ampun) pada waktu sahur.

**the patient, **the truthful, **the devout AND **those who spend in the way of ALLAH (SWT) are entitled to receive the grace of ALLAH (SWT).

Ì  ALSO THE EFFECTIVENESS OF PRAYER AT EARLY DAWN TO SEEK FORGIVENESS HAS BEEN EMPHASISED IN THIS VERSE.

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(3:17) men who are steadfast, *13 truthful, obedient, spend (in the way of Allah) and implore the forgiveness of Allah before daybreak.

*13. That is, they are those who remain steadfast in the cause of Truth; who do not lose heart when they either suffer losses or are subjected to afflictions; who do not despair when they encounter reverses; who are not seduced by temptations. They are the ones who remain faithful to the Truth, even when it apparently stands no chance of prevailing (see also Surah 2, n. 60 above). 

شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ {3:18}

[Q3:18] Shahidal laahu annahoo laa ilaaha illaa Huwa wal malaaa'ikatu wa ulul 'ilmi qaaa'imam bilqist; laaa ilaaha illaa Huwal 'Azeezul Hakeem.

[Q3:18] ALLAH (SWT) bears witness that there is no God but He, and (so do) the angels and those possessed of knowledge, maintaining His creation with justice; there is no ALLAH (SWT) but He, the Mighty, the Wise.

[Q3:18] ALLAH (SwT) menerangkan (kepada sekalian makhlukNya dengan dalil-dalil dan bukti), bahawasanya tiada Tuhan (yang berhak disembah) melainkan Dia, Yang sentiasa mentadbirkan (seluruh alam) dengan keadilan dan malaikat-malaikat serta orang-orang yang berilmu (mengakui dan menegaskan juga yang demikian); tiada Tuhan (yang berhak disembah) melainkan Dia; Yang Maha Kuasa, lagi Maha Bijaksana.

ALLAH (SWT) HIMSELF BEARS WITNESS TO HIS OWN UNITY. It is His infinite mercy that He makes known His self-subsisting and everliving existence (wajib ul wujud) to His created beings who, otherwise, could never know anything about Him. See commentary of verse 2:255 of al Baqarah. The finite created beings can only say that there is no ALLAH (SWT) save ALLAH (SWT).

IN THIS VERSE SHAHADAT (BEARING WITNESS) HAS BEEN RESTRICTED

[1] TO ALLAH (SWT),

[2] THE ANGELS AND

[3] THOSE ENDOWED WITH (DIVINE) KNOWLEDGE,

ALTHOUGH in many other verses it is stated that every being in the heavens and the earth glorifies ALLAH (SWT) and bears witness to His unity (tawhid). 

Ü  The restriction is justified because, in this verse, shahadat has been used in the sense of a particular knowledge which contains perceptual insight to realise the truth of His tawhid ALLAH (SWT) directly knows that "there is no ALLAH (SWT) save He", because HE IS THE KNOWN, THE KNOWING AND THE KNOWER.

THOSE WHO HAVE ATTAINED THE PERCEPTUAL INSIGHT of the realisation of truth, by complete mental absorption of the absolute, possess the same quality of knowledge. WHOEVER reaches this stage naturally becomes entitled to bear witness over His creation. In the Qur’an such witnesses have been described as shuhada. 

Ì  In verses 4:41 of al-Nisa and 16:89 of al Nahl, ALLAH (SWT) SAYS THAT HE WILL CALL THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AS WITNESS OVER OTHER WITNESSES.

»    For ulul ilm (those endowed with divine knowledge) see commentary of rasikhuna fil ilm in verse 7 of this surah.

»    Qa-iman bil qist means that ALLAH (SWT) is the vigilant, enduring and (ever) lasting upholder and maintainer of justice.

ANY UNJUST BEING, OR ANY BEING WITH AN IOTA OF INIQUITY, CAN NEVER BE ALLAH (SWT), BECAUSE if arbitrariness had been applied as a primary force to effect and control the universe, no law, physical as well as social, devoid of reason and equity, would be valid and operative. IN THAT CASE, ALLAH (SWT) could not have an essential existence to be proved by reason, BUT a contingency that might or might not exist. So it is an imperative fact that absolute justice is ingrained and implanted in the activity of the active factor.

ABSOLUTE JUSTICE, by itself, is one of the aspects of the infinite mercy of the almighty Lord, which regulates and manages His kingdom, the whole universe. It is essentially evident in His every will and act.

“He has prescribed for Himself mercy,” (An-am 6:12)

JUSTICE is one of the 5 fundamental doctrines of Islam-Original, Shi-aism. It distinguishes Shi-a faith from other schools of thought. The 5 roots of the faith (usul al din) are given below:

1)       TAWHID: There is no God save ALLAH (SWT).

2)       ADL: ALLAH (SWT) is all-just.

3)       RISALAT: The prophets or messengers of ALLAH (SWT), appointed by Him, were truthful, holy and infallible. The last messenger of ALLAH (SWT), the seal of prophethood, is Muhammad al Mustafa. (ALLAHuma sali ala Muhammad wa ala ali Muhammad)

4)       IMAMAT: After the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), the office of the prophethood was terminated, BUT the divine guidance continued, for which ALLAH (SWT) appointed the twelve Imams in the progeny of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

5)       QIYAMAT: The day of final judgement.

FAITH IN ALLAH (SWT)'S JUSTICE IS ESSENTIAL. THE LAWS MADE BY HIM TO OPERATE THE UNIVERSE ARE PRECISE AND DECISIVE. THESE ARE BOUND BY RULES BASED UPON JUSTICE, AND ARE NOT ARBITRARILY CHANGED. THAT IS WHY THERE IS COMPLETE HARMONY IN THE WORKING OF THE WHOLE CREATION, OTHERWISE THERE WOULD HAVE BEEN CHAOS AND CONFUSION. ALL ALLAH (SWT)'S ACTS ARE JUST AND RIGHT.

If qa-iman bil qist is treated as the adverbial clause qualifying the state of ulul ilm (those endowed with knowledge), then grammatically it should have been in plural, THEREFORE, it is true that it qualifies the state of the divine unity. It lays stress on the interrelation between the unity of His essence and His justice, which, as His all embracing attribute, defines and determines His action, and reflects itself in all His attributes. The source of all the attributes manifesting in His justice is the unity of His essence.

Ä  According to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) THE STRUCTURE OF THE WHOLE UNIVERSE STANDS ON THE FOUNDATION OF HIS JUSTICE. SO NONE CAN PERCEIVE HIM AND HIS UNITY UNLESS ONE UPHOLDS AND MAINTAINS JUSTICE. JUSTICE IS WITH UNITY AND UNITY IS WITH JUSTICE. THEY ARE CORRELATIVE AND INSEPARABLE. ISLAM TEACHES US THAT ALL EXCELLENCES FLOW FROM THE SUBLIME SOURCE OF JUSTICE AND ALL VICES PROCEED FROM THE BASE ROOT OF INJUSTICE- see Nisa 4:135; Ma-idah 5:8; and Hadid 57:25.

In verse 7 of this surah the Qur’an refers to the decisive verses (muhkamat) as the essence of the book, in the light of which all the other complex verses (mutashabihat) should be interpreted. In view of the interrelation between the unity of His essence and His justice, all the verses in His book of creation and in His book of legislation should be interpreted in a manner which must always be in harmony with the unity of His essence and His justice.

v  THE LOGICAL METHOD, PRESCRIBED BY THE QUR’AN, IS TO PROCEED FROM THE KNOWN TO THE UNKNOWN. As the whole universe stands on the basis of the unity and justice of the absolute, it is essential to prescribe justice (adl) as the second article of faith, immediately after tawhid, the first article of faith.

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(3:18) Allah Himself bears witness that there is no God but He; *14 and likewise do the angels and the men possessed of knowledge *15 bear witness in truth and justice that there is no God but He, the All-Mighty, the All-Wise.

*14. The testimony in question is from God Himself, Who knows directly all the realities of the universe, Who observes every existing thing without obstruction. It is the testimony of the One from Whose sight nothing is hidden, and who can be a better first-hand witness than He? His testimony is that no one but He is possessed of the attributes of godhead; no one has the power to govern the universe, and no one has the right to claim the rights which belong exclusively to God. 
*15. After God, the most trustworthy testimony is that of the angels, for they carry out the administration of the universe. The testimony of the angels, based on their own observations, is that the Will of God alone reigns supreme in the universe, and they turn to Him alone in the governance of the heavens and the earth. Moreover, all creatures possessing knowledge of reality have testified, unanimously, that no one except the One True God reigns and rules over the universe. 

إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ ۗ وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ ۗ وَمَنْ يَكْفُرْ بِآيَاتِ اللَّهِ فَإِنَّ اللَّهَ سَرِيعُ الْحِسَابِ {3:19}

[Q3:19] Innad deena 'indal laahil Islaam; wa makhtalafal lazeena ootul Kitaaba illaa mim ba'di maa jaaa'ahumul 'ilmu baghyam bainahum; wa mai yakfur bi Aayaatil laahi fa innal laaha saree'ul hisaab.
[Q3:19] Surely the (true) religion with ALLAH (SWT) is Islam, and those to whom the Book had been given did not show opposition but after knowledge had come to them, out of envy among themselves ; and whoever disbelieves in the communications of ALLAH (SWT) then surely ALLAH (SWT) is quick in reckoning.

[Q3:19] Sesungguhnya agama (yang benar dan diredai) di sisi ALLAH (SwT) ialah Islam dan orang-orang (Yahudi dan Nasrani) yang diberikan Kitab itu tidak berselisih (mengenai agama Islam dan enggan menerimanya) melainkan setelah sampai kepada mereka pengetahuan yang sah tentang kebenarannya; (perselisihan itu pula) semata-mata kerana hasad dengki yang ada dalam kalangan mereka dan (ingatlah), sesiapa yang kufur ingkar akan ayat-ayat keterangan ALLAH (SwT), maka sesungguhnya ALLAH (SwT) Amat segera hitungan hisabNya.

ISLAM MEANS SUBMISSION OR SURRENDER TO THE WILL OF ALLAH (SWT). The act of submitting his self by the believer to the will of ALLAH (SWT) has been mentioned in verse 2:112 of al Baqarah and verse 31:22 of Luqman. THE QUR’AN ALSO MAKES IT KNOWN that the religion of Islam (submission to the will of ALLAH (SWT) was preached by all the messengers of ALLAH (SWT) in the language of the people amongst whom they were sent by Him. Islam is also the natural religion of every human being.

“The nature (caused by) ALLAH (SWT), in which He has created man.” (Rum 30:30)

v  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) has said:

Every child is born in the mould of nature (Islam). It is the parents who make him (or her) a Jew or a Christian.

RIGHT FROM THE BEGINNING, EVERY MESSENGER OF ALLAH (SWT) PREACHED ISLAM, BUT *MISUNDERSTANDING, *BIAS and *HATRED AMONG THE FOLLOWERS OF THE PROPHETS CORRUPTED THE ORIGINAL MESSAGE.

Ü  Ayat means signs. Every prophet and every imam through whom the unity of His essence is proved and made known is His sign. WHOEVER DENIES HIS SIGNS (INCLUDING THE PROPHETS AND THE IMAMS) IS A DISBELIEVER. This verse is also applicable to those who differed after coming into the fold of Islam. See verses 85 to 87 of this surah.

ISLAM IS THE ONLY RELIGION OF ALLAH (SWT). The differences among the various religions and their sects are due to the tendency of revolt against the truth after it has been made known.

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(3:19) The true religion with Allah is Islam. *16 The People of the Book adopted many different ways rather than follow the true way of Islam even after the knowledge of truth had reached them, and this merely to commit excesses against one another. *17 Let him who refuses to follow the ordinances and directives of Allah know that Allah is swift in His reckoning.

*16. In the sight of God there is only one system of life and way of conduct which is both in accord with reality and morally right. This consists of man's acknowledging God as his Lord and the sole object of his worship and devotion; of surrendering himself unreservedly to God in obedience and service. In doing so he should follow in toto the guidance communicated by God through His Messengers rather than try to devise ways of serving God according to his own lights. This mode of thought and action is known as Islam, and it is only reasonable that the Lord and Creator of the universe should accept nothing less from His creatures and servants. In his folly man thinks that he has the right to believe in and follow every doctrine that comes his way whether it be atheism or idolatry. In the sight of the Sovereign of the universe, however, all such attitudes amount to nothing short of rebellion against God. 
*17. This shows that the religion of every Messenger of God, in every age and clime, was none other than Islam (submission to God). Likewise, every Divine book, in whichever language it was revealed, and to whichever people it was addressed, contained the teachings of Islam. The various religions which have spread among mankind are distortions of this true, original religion, and are the result of tampering. Coveting privileges over and above those to which they were entitled, people altered the beliefs, principles and injunctions of the true religion in a manner conducive to their own interests.

SECTION 3

Chastisemnet for those who slay the Apostles

Those who slay the apostles of ALLAH and those who enjoin justice (the successors to the apostles i.e., the Holy Imams) shall be punished and their deeds shall become null on the Day of Judgment---To ALLAH alone belongs the kingdom and He alone bestows the kingdom upon whomsoever He wills and takes it away from whomsoever He wills.

حَاجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلَّهِ وَمَنِ اتَّبَعَنِ ۗ وَقُلْ لِلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا ۖ وَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ {3:20}

[Q3:20] Fa in haaajjooka faqul aslamtu wajhiya lillaahi wa manit taba'an; wa qul lillazeena ootul Kitaaba wal ummiyyeena 'a-aslamtum; fa in aslamoo faqadih tadaw wa in tawallaw fa innamaa 'alaikal balaagh; wallaahu baseerum bil 'ibaad.

[Q3:20] But if they dispute with you, say: I have submitted myself entirely to ALLAH (SWT) and (so) every one who follows me; and say to those who have been given the Book and the unlearned people: Do you submit yourselves? So if they submit then indeed they follow the right way; and if they turn back, then upon you is only the delivery of the message and ALLAH (SWT) sees the servants.

[Q3:20] Oleh sebab itu jika mereka berhujah (menyangkal dan) membantahmu (wahai Muhammad), maka katakanlah: Aku telah berserah diriku kepada ALLAH (SwT) dan demikian juga orang-orang yang mengikutku dan bertanyalah (Wahai Muhammad) kepada orang-orang (Yahudi dan Nasrani) yang diberi Kitab dan orang-orang yang Ummi (orang-orang musyrik Arab): Sudahkah kamu mematuhi dan menurut (agama Islam yang aku bawa itu)? Kemudian jika mereka memeluk Islam, maka sebenarnya mereka telah memperolehi petunjuk dan jika mereka berpaling (tidak mahu menerima Islam), maka sesungguhnya kewajipanmu hanyalah menyampaikan (dakwah Islam itu) dan (ingatlah), ALLAH (SwT) sentiasa Melihat (tingkah laku) sekalian hambaNya.

ALLAH (SWT) REVEALS HIS WILL THROUGH REASON, THEREFORE, when every evidence, based upon reason, has been established to prove the truth of Islam, every rational human being should discard pride and prejudice AND surrender his self (wholly) to ALLAH (SWT).

All members of the human society, the Jews and the Christians who have been given the book and those who do not follow any heavenly scripture, will be joined together in one brotherhood, if they see the light of reason and submit to the will of ALLAH (SWT)  (in other words) by accepting the universal religion of Islam.

"If this be Islam", asks Goethe, "do we not all live in Islam?"

"Yes", answers Carlyle,"all of us that have any moral life, we all live so."

Ì  As the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) has observed, Islam is the natural religion that a child, left to itself, would develop.

ISLAM IS THE RELIGION OF COMMON-SENSE. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) delivered the message and preached it, BUT HE IS NOT RESPONSIBLE if the people, even after being rightly guided, go astray.

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(3:20) And if they remonstrate with you, tell them: 'I have submitted my whole being to Allah, and so have those who follow me.' And ask the People of the Book as well as those who follow no heavenly Scripture: 'Have you also submitted (to Allah)?' *18 If they have submitted to Him, they are indeed on the right way but if they deviate from submitting to Allah, then your duty is merely to deliver the message. Allah observes the affairs of His servants.

*18. The Prophet (peace be on him) is asked to tell them in effect: I and my followers have embraced the original, unadulterated Islam which is the true religion enjoined by God. Tell us, now, if you are prepared to give up the accretions introduced by your forefathers, and embrace this original, true religion?'