Tafsirs

Preface

The Holy Qur’ân is an ocean of sweet water without shore. Many become hesitant about plunging into it. Few have delved into it, appreciating its beauty and its vastness, and tasted its sweetness. It is the Self-Disclosure of the Mighty, Self-Sufficient, veiled Reality (al-Haqîqat al-Ghaibîyyaالحقيقت الغيبية ). It is a Divine Discourse in its absolute purity. Its words are the Speech of the Exalted Deity (Kalâm-i-Ilâhîكلام إلهي ) spoken to a human being – Muhammad (pbuh), the one who was worthy to hear that Voice, who understood it and conveyed it to humankind (53:3–5).  Its verses are flawless Pearls, a gift from the Lord of Affluence, of unlimited Grace and immense Mercy (56:75–82).  He is calling you from far and beyond, “I am nearby indeed” (2:186); I am nearer to you than your jugular vein (cf. 50:16); if you only pay heed and can listen to His call. He intends to exalt you in eminence by means of His Commandments (cf. 7:176), bless you with felicity and sanctify you. He invites you to leave behind your doubts, your conventional and limiting beliefs, go beyond blind faith, and follow His way that shall lead you to reach the certainty of the existence of the All-Merciful, His Awe (55:46), His Magnificent Greatness, His Grand Kingdom and His Sovereignty, and to raise you to take a seat in His presence (cf. 28:51; 81:27). 

How can your limited intellect know the Limitless and Formless without His Self-Disclosure and how can you find your way groping in the utter darkness without a guiding Light? Those who have pondered on its verses, who have reflected on them with unprejudiced mind and pure heart, have discovered that guiding Light, which illuminates the path that leads to the proximity of the True Lord. 

You can never know His Essence, but He discloses to you some of His Attributes, which closely adhere to His Essence, and He invites you to share them with Him. Once you have found the key that unveils this secret, you will be experiencing His Loving Powers, His overflowing Generosity, and His Majesty; you will at last overcome your own inability to know Him.

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ

“Allâh is the Extensive Light of the heavens and the earth [the Light that envelopes all worlds of bodies and non-bodies, and it leaves no shadows]” (24:35).

When you open the closed door of your mind to admit this Light, that Light shall enter and shine on your heart and illuminate it. You will feel that you are sitting in His Company. “When you extend your graceful arms with cupped hands towards Him, you can look at all that amorous light you can catch that will lift your soul and let your soul get loose” (Hâfiz Shîrâzî).  

Introduction

Qur’ân is the Word of God in its original purity. It was revealed to the Prophet of Islam (pbuh) in Arabic. This was his language, the language of Makkans of his time, and the language of the Bedouins of the Arabian Desert. A characteristic of their language – the classical Arabic and of the Holy Qur’ân, is Ellipticism (î‘jâz). In an elliptical construction, a word or phrase implied by context is omitted from a sentence, usually because it appeared shortly before or could be a repetition. The elliptical style of the Holy Qur’ân exhibits extreme economy in Divine Speech and Writing. Its language shifts drastically between a highly “poetic” diction and metaphors and a “self-understood” sequence of the Message. It deliberately omits intermediate thoughts and words, and thereby focusing concisely on the core idea. This ellipticism was the integral part of the language of the Bedouins of the Arabian Desert, which reached its utmost perfection in the Holy Qur’ân. 

In order to render the Qur’ân’s style into ordinary prose, the exegetes of the Holy Qur’ân had to provide missing links which are commonly interjected into the text in the form of frequent interpolations between parentheses. Otherwise, the Arabic phrases would lose their life and sense. A word-to-word translation in ignorance of these stylistic peculiarities, the grammar and sentence construction of the language of the Holy Book would often jumble the verses, render them meaningless, and make the Book seem confused. This subject has been dealt with in Dalâ’il al-I‘jâz by Abû Bakr ‘Abd al-Qâhir bin ‘Abd al-Rahmân al-Jurjânî [Maktabat al-Qâhirah, Egypt, 1969].  

Another powerful feature of the Qur’ânic and classical Arabic is the derivation of its vocabulary from its root alphabets. All root words of this language, without any exception, are composed of either one letter or a combination of two, three, and extremely seldom of four alphabets. For example, the alphabet alif is used for asking questions (“â” sound); alphabet mîm مsimilarly, as in mâ مٱ (what?) and mann من(who?). Lâm ل is often used for negation, as in la لا(no) and lâmm لم(not). Imâm Râzî says that Arabs would name things after letters; for example, money as ع, clouds as غ, and fish as ن. In short, the letters of the Arabic alphabet are words, and each one of them has its own simple meaning [see also commentary on verse 2:1, p. 278]

Another characteristic of this language is that many words with similar letters either agree in meaning or are approximate in it. For example, where in a word, nûn ن and fâ ف come together, their combination gives an indication of the meaning of khurûj  خروج (- going out or letting out); like nafara  نفرا(to go out  in a group; to run away from fight; go forth from any business); nafatha نفث (- to blow on a thing and spit out of the mouth; to whisper out evil suggestion). Nafaha نفح (- to blow out; to diffuse and disperse). Nafakhaنفخ  (- to blow or breathe out). Nafaqa نفق (- to come out of a hole or tunnel). Nafida نَفِد (- consumed out; spent out) and nafadha نفذ(- to escape; to go beyond; to pass through a place). Also, for example, where fâ ف and lâm ل combine in a word, the combination indicates the meaning of “opening up”, such as falaqa فلق (- to split open; break of a day; to cleave through the darkness); falaha فلح(- to cleave a thing; to unfold something in order to reveal its intrinsic properties; to till and break open surface of the earth and make its productivity powers active), and falaja فلج (- to split; to open up water reservoirs into water channels). 

Mostly three consonants form the root of each Arabic word, and the permutation of these root elements opens up a rich and complex world of meanings and associations. The door opens for the student of the Holy Qur’ân to a wealth of potential meanings, both lexicological and symbolic, for every word or phrase. It is from here that masters in literature know that many a time the Arabs use one word in different shades of meaning by substituting similar letters as is found in daqq دقٌ and dakk  دكٌ (to knock; to crush and broken into pieces;), and in laj لج and lazلظ (to insist). This is the science of the language of the Arabs of the time of the Holy Prophet (pbuh).  Many of those who have studied modern Arabic are fallen short of understanding these minute details in classical Arabic of the Holy Qur’ân. 

The fluent transition between the root meaning of a word and the full range of its semantic extensions is another characteristic of Divine Speech. The eloquence of the Arabic language in the Holy Qur’ân radiates from every page, and in every chapter, every verse, and every word. You are encouraged to open your mind to the full spectrum of interpretations of any word with the help of its root word, as long as there is evidence and logic for those interpretations, evidence based on the various uses of that word in the Holy Book at various places and in different contexts. 

What has been said so far, our intention is simply to alert the reader of the difficult task confronted by great exegetists of the Holy Qur’ân, and the fact that the human knowledge cannot fully fathom and comprehend the words (kalimât) of the All Mighty God:

 قُل لَّوْ كَانَ الْبَحْرُ مِدَادًا لِّكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا

 Say, If every ocean became ink for (recording) the words and creation of my Lord, surely, the oceans would be spent up before the words and creation of my Lord came to an end, even if we brought to add (therewith) as many more (oceans).(18:109)

The exegesis (tafsîrتفسير) of the Holy Qur’ân involves explaining the message of the Qur’ânic verse, clarifying its import, and discovering its significance. Tafsîr of the Holy Qur’ân was one of the earliest academic activities in Islamic history; it began with the Divine Revelation: “We have sent to you a great Messenger from among yourselves who recites to you Our Messages and purifies you and teaches you the Book and the wisdom and teaches you what you did not know” (2:151). The Holy Prophet (pbuh) was himself the first exegete.  He explained and put into practice the Divine Commands. After his death, his Companions—those close to him, such as Abû Bakr^(rz), ‘Umar^(rz), ‘Alî^(rz), ‘Uthmân^(rz), his wife ‘Âishah^(rz), and others—narrated how the Holy Prophet (pbuh) explained through his actions and behaviour the Qur’ânic verses and their injunctions. Later, young Companions of the Prophet (pbuh)—such as Ibn ‘Abbâs, ‘Abdullah Ibn ‘Umar, Ubayy ibn Ka‘b—took up this task.   

In the early days, exegetes of the Holy Qur’ân confined themselves to explaining the practical aspects of its injunctions, the background of its revelation, and occasional interpretation of one verse with the help of another. This was a suitable approach, since the people who were listening to the Holy Words were Arabs, who were well acquainted with the Arabic expressions spoken in those days and understood well what was being conveyed to them. If the verse concerned historical events or contained such concepts as genesis or resurrection, then sometimes a few sayings (Traditions or ahâdîth) of the Holy Prophet (pbuh) were needed to make its meaning clear. This was also the style of the disciples of the Companions—such as Mujâhid, Qatadah, Sha‘bi, Suddî, and others, who lived in the first century of Hijrah.   

Mu‘tazilî (al-Mu‘tazillah المعتزلة‎) theology originated in Basrah (Iraq) about a hundred years after the death of the Holy Prophet (pbuh), when Wâsil ibn Atâ left the teaching sessions of Hasan al-Basrî after a theological dispute. Wâsil ibn ‘Ata, also known as al-Ghazzal, was born probably around the year 80 AH / 699 CE and died in 131 AH / 748 CE. He is considered by the Mu‘tazilî biographers to be the founder of the their school. The Mu‘tazilî considered themselves to be rationalists. They debated philosophical questions such as whether the Qur’ân was created or eternal, whether Gods Attributes in the Qur’ân were to be interpreted allegorically or literally, whether humans had free will or their fate was predestined, whether evil had been created by God, and whether sinning believers would face eternal punishment in hell. 

The Hanbali school was founded by Ahmad ibn Hanbal (164–241 AH / 780–855 CE) about eighty years later. His views were later upheld by Muhammad ibn ‘Abd al-Wahâb in his various works on theology (the Wahâbi School) and are now prevalent in Saudi Arabia and most Gulf states. Today Wahhabism had slipped from the center of Sunnite orthodoxy to the margin, claiming to fix all the norms and rules. The Hanbali school teaches that salvation depends on ones believing in the apparent meanings of the Qur’ân and the Traditions. It avoids delving into extensive theological and philosophical speculation. This school explains Islam and Qur’ân with the help of the Traditions ascribed to the Companions of the Holy Prophet (pbuh) and their disciples. It looks only into the literal value of the words, and it leaves any questionable verses of the Qur’ân simply as they are, accepting the statements as they occur, without extending much effort to explain or expand upon them. You cannot, for example, cast doubt on the literal reading of the transformation of the “staff of Moses” into a snake. Interpreting stories that seem implausible, in the way in which they are presented, is perceived as a challenge to the divine word. Metaphor is little appreciated by its juris consults. Its adherents have closed the scriptural space and defend their belief with such verses as: “We believe in it, it is all from our Lord” آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا (3:7). Thus no rereading is possible and anybody who attempts to do so leaves himself open to heavy sanctions.

When Islam spread well beyond the Arabian Peninsula, and Muslim empires were established in the Middle East, India, Central Asia, North Africa, and the Iberian Peninsula, some non-Muslim zealots wrote biographies of the Holy Prophet (pbuh) and accounts of his sayings in order to confuse Muslims and discourage non-Muslims from adopting the new faith. Such zealots as al-Wâqidî (d. 207 AH / 822 CE; Kitâb al-Maghâzî), his student and secretary Ibn Sad (d. 230 AH / 845 CE; Kitâb al-Tabakât al-Kabîr), and Ibn Ishâq (d. 150–159 AH / 761–770 CE) composed fake biographies and “Traditions”. The following individuals, considered “theologists” by some, were notorious in forging Traditions: Ibn ‘Abd al-Ihyâ in the city of al-Madînah, Muqted bin Salâm in Khurasân, Muhammad bin Zaid in Syria, Ibn ‘Alî Aufa Kûfi, Ahmad al-Zubairî, Ibn Akshah, and Ibn Taimûr. They invented Traditions indiscriminately to adorn their writings, according to what they deemed the need of their society and their creed. They fabricated the sayings of the Holy Prophet (pbuh), added stories to his life, and twisted what he said in a way that suited the fancies of newly converted Muslims. 

Some Muslim Tradition (ahâdîth) collectors copied these stories because of their Christian background or their own lack of sound knowledge. Typically, they would quote from the lores of previous nations – stories that were circulating in those parts of the world or that were described in the Bible—such stories as the creation of Hawwâ (Eve) from Âdam’s ribs or the ascent of ‘Îsâ (Jesus) to heaven—and fitted them into Qur’ânic verses. They included in their exegesis the “sins” of Prophets mentioned in the Holy Bible, contrary to what the Holy Qur’ân teaches. Such biblical stories (isrâiliyât) crept into the beliefs of simple-minded Muslim religious teachers and, through them, to ordinary Muslims. These isrâ’îliyât are still prevalent among many Muslims. The fabricators committed their mischief to create discord among the Muslims and to misinform the non-Muslims. What they left behind was chaos and nonsense, contrary to the basic spirit of Islamic and Qur’ânic teachings. Their writings are still favourite sources for Christian historians and storywriters, but they are never referenced in the works of serious, informed Muslim historians. 

Toward the end of the Umayyah period and well into the ‘Abbâsid era, Greek philosophical texts were translated into Arabic, which influenced Muslim religious thought. Muslim philosophers tried to fit into the divine verses the principles of Greek philosophy, which itself was a confused and self-contradictory hodgepodge. Without hesitation they considered the emerging but rudimentary scientific knowledge of astronomy, physics, and other related subjects as the absolute, final truth, to which the exegesis of the Qur’ân had to conform.  

The Shî‘a belief emerged after the Prophets (pbuh) death in 10 AH / 632 CE. From the very start, this belief was based on Traditions—for example, “I am leaving behind among you two precious things: the Book of Allâh and my progeny, my family members, and these two shall never separate from each other”. The emergence of the Shî‘a as a separate sect within the Muslim community, in opposition of the Caliphs, dates to the Battle of Karbala in the year 61 AH / 680 CE, and the first Shî‘a government was established in North Africa under the Fâtimids (296–567AH / 909–1171CE). The Shî‘a school of thought today includes many different groups holding various theological tenets, spiritual dogmas, philosophical beliefs, and schools of jurisprudence.      

Before the end of the third century of the Islamic calendar, the Muslim society had split into several schools of thought and sects, and it has continued to split up well into modern times. Intellectual chaos has prevailed in the Muslim world. New sharî‘a laws have been invented to legitimize the rulers. Muslims have continued to differ with one another in nearly every aspect of religious belief and they still continue. The meanings of the abbreviated letters before some chapters of the Holy Qur’ân (fawâtihor al-Muqatt‘ât) and the Names and Attributes of Allâh and His actions have been under dispute; there has been conflict about the reality of the heavens and the earth; and there have been controversies about the decree and the divine measure (predestination, al-Qadzâ wa al-Qadr). Muslims have differed about aspects of reward and punishment, and they have differed on the history of Prophets such as Jesus (Îsâ) and even their own Prophet (pbuh). They differed and fought on the position of the Companions of the Holy Prophet (pbuh) such as Abû Bakr^(rz), ‘Umar^(rz), ‘Alî^(rz), ‘Uthmân ^(rz), his wife ‘Âishah^(rz) and his daughter Fâtima^(rz), and others. Some Companions of the Holy Prophet Muhammad (pbuh) were raised to the levels of “prophethood” – flawless, sinless, innocent and holy, or almost to divine status, god incarnates, as in the case of ‘Alî by some sects. Other Companions were degraded to a status they never deserved. The Muslims fought on these differences and are still fighting today. Not a single subject relating to religion has been left without discord, and each group has insisted that only the tenets it holds represent the genuine Truth. 

Of course, this divergence has showed itself in interpretations of the Holy Qur’ân. Every group has tried to support its views and opinions from the Holy Book, and its exegesis has served this purpose. They remain divided among themselves, and they have divided the Muslim ummah (nation) into sects; each group has clung to the verses and the Traditions that seem to support its belief and has tried to explain away whatever is apparently against it. They have not cared about what the Qur’ân says; rather they have been concerned rather how a particular verse might be explained so as to fit into their personal beliefs or the views of their particular school of thought. In this way, explanation has turned into adaptation, and the Holy Qur’ân’s manifest meanings have been sacrificed for self-serving “interpretations”. All this has become the root cause of the contradictions in Qur’ânic explanations and has been the main cause of sectarian differences; such blind following has caused national or tribal prejudice, which often led to bloodshed and civil strife.     

In response to the intellectual chaos that started to spread in the third century after, the Ashʿarî (الأشعرية, al-Ashaʿriyya) school of thought emerged. This school was founded by Abû al-Hasan al-Ashʿarî (d. 324 AH / 936 CE). It arose initially as a reaction to the Mu’tazilî school of thought, some of whose beliefs seemed strange to many Muslims and in contradiction to previously held opinions and practices. The Ashʿarî School developed further during the fourth and fifth centuries AH (tenth and eleventh centuries CE). The movement was an attempt not only to purge Islam of all nonIslamic elements that had quietly crept into it but also to harmonize the religious consciousness with the religious practice at the time of the Holy Prophet (pbuh). In defense of the authority of Divine Revelation as applied to theological subjects, the Ashʿarî School used a dialectical approach to resolve disagreement. This approach later laid the foundation of Tasawwuf. As opposed to the rationalist Mu’tazilî, and in opposition to the extreme orthodox class. Basically, tasawwuf consists of dedication to worship, a total dedication to Allâh, the Most High, and disregard for the finery and ornaments of the world. The spirit of tasawwuf has always been present in Islam. The term tasawwuf was not known to the Companions of the Holy Prophet and the first generation of Muslims, though this was their general practice.

In time, Sufism arose from within tasawwuf in the second and third centuries AH (eighth and ninth centuries CE) as an ascetic movement. Sufismcannot be traced back to any single person as its founder. The sûfî (صُوفِيّ) movement consists of fraternal orders wherein leaders train and assist disciples in the mastery of Sufism’s philosophical principles and ritual practices. Its followers claimed to adhere to tasawwuf, but they often deviated from the original practice, the practice of the Holy Prophet (pbuh) and his Companions. Christianity had a clear impact on the practices and explications of Sufism; in fact, Christian, Hindu, and Buddhist asceticism and monasticism were essential features of the landscape in which Sufism was formed and later practiced. Some sûfî orders made music central to their practice; others introduced narcotics to reach the “exalted state.” Some, influenced and impressed by the practices of music in temples and churches, and later by Western thought, propagated the notion that sûfî philosophy is universal in nature, that its roots predated the rise of both Islam and Christianity. All such adherents have misunderstood tasawwuf, and they have deviated from the noble path to Divine Knowledge.   

By the year 250 AH (about 860 CE), five schools of thought were being popularized and patronized in the regions controlled by the ‘Abbâsid Caliphate. They were founded by renowned Islamic scholars and such noble personalities as Imâm Ja‘far ibn Muhammad al-Sȃdiq (جعفر بن محمد الصادق‎, 83–148 AH / 702–765 CE), Imâm Abû Hanîfah  نعمان بن ثابت بن زوطا بن مرزبان‎ (80–148 AH / 699–767 CE), Imâm Mâlikbin Anas مالك بن أنس , 93–179 AH / 711–795 CE), Imâm Shâfi‘î (Abû ‘Abdullâh Muhammad bin Idrîs al-Shâfi‘i ابوعبدالله محمد بن إدريس الشافعيّ‎ (150–204 AH / 767–820 CE) and Imâm Hanbal (Ahmad bin Muhammad bin Hanbal Abû ‘Abdullâh al-Shaibânî احمد بن محمد بن حنبل ابو عبد الله الشيباني‎ (164–241 AH / 780-855 CE).They were the learned of their time, and there is nothing wrong in their approaches to explain and interpret the Divine Book; however, their followers should not insist that the approach and interpretation of their imâms should be considered the only true foundation of exegesis, from which no deviation can be allowed. Such an insistence will limit the vast meanings and the immense knowledge embedded in the Divine Words.

Allâh taught the Holy Qur’ân to His Prophet (pbuh) and appointed him as the Teacher of His Book: “He it is Who has raised among the Arabs a grand Messenger (who hails) from among themselves, who recites to them His revelations to rid them of their impurities and teaches them the Book and Wisdom” (62:2). Thus, the Holy Prophet (pbuh) was the first exegete. He was an Arab and spoke to his followers and taught them what had been revealed to him in his own language, which was also their language. His language was the Arabic of that time, what we today call “classical” Arabic. The Arabic of the Holy Qur’ân is the “most eloquent speech,” as the very Qur’ânic Word ‘arabiyyan (see 12:2) in its literal sense means (Lane, Arabic-English Lexicon). One of the essential ingredient of eloquence is that the talk should be free from obscurity and abstruseness. Therefore, there should not be a single verse that is obscure or abstruse, and there should not be a single sentence in the Holy Book that forces the mind to wander in search of its meaning. There should not be any verse that can be considered “ambiguous,” “contradictory,” or “abrogated” because of some apparent contradiction in its meaning. Allâh says: “Indeed, We have made the Qur’ân easy for admonition and to understand, follow and remember” (54:17), and again: “Verily, We have made it a Qur’ân, such (a Scripture) that brings (the nations) together, and (a Scripture) eloquently expressive so that you may make use of your understanding” (43:3). Therefore, no verse should be assigned a meaning that would bring people apart, create discord, or become a source of bloodshed. Such contradictions would be created by giving the Qur’ânic Words ambiguous and inconsistent meanings. 

Though, Arabic is still spoken in the Arab world, it is no longer the Arabic of the time of the Holy Prophet (pbuh). Names of objects are constantly changing, and the language is developing with new discoveries and with the passage of time. An object from the days of the Prophet (pbuh) has little in common (except its name) with an object having the same purpose or use that has been invented in our time. The same applies to translations of the Qur’ân that use modern Arabic incorrectly to apply inappropriate contemporary explanations to words and concepts that were used in the time of the Holy Prophet (pbuh). To understand and adhere to the original message of the Holy Qur’ân, you need to go back to the Arabic of the time of the Holy Prophet (pbuh) and leave aside the lexica of Modern Arabic. 

Khalîl bin Ahmad (d. 169 AH / 786 CE) was the first to start composing the Arabic classical words in his monumental work Kitâb al-‘Ain. After him, several dozen books on Arabic grammar and on Arabic words and their meanings were compiled. The list of credible classical Arabic dictionaries is long. Today, the best available books are Lisân al-Arab by Mukarram bin Manzûr; Masâdir by Yahya bin Abû Bakr, Tâj al-‘Arûs by Murtadza Balgrâmî; Mu‘jam Maqâiysi al-Lughah. Cairo, 1371 AH. by Fâris Qazwinî; Al-Qâmûs by Majd al-Dîn Abû Tâhir Muhammad bin Yaqûb, and Al-Mufradât fî Gharâib al-Qur’ân by Abû al-Qâsim Husain al-Râghib. There are a dozen more that can be regarded as credible and authentic. William Edward Lanes Arabic-English Lexicon is the most authentic translation of Lisân al-Arab. Dictionaries of Modern Arabic are not suitable for translating the Holy Qur’ân or for basing a religious argument on them. 

Even mastering classical Arabic and having access to classical Arabic dictionaries, however, is not sufficient for writing a Qur’ânic exegesis. There are inherent dangers in basing an entire explanation on etymological usages. Terms such as salât, saum, zakât, imân, hajj and others can be understood and explained only in the right context of the practice (Sunnah al-‘Ibȃdiyyahسُنٌة العبادية ) of the Holy Prophet (pbuh); (see 62:2). Moreover, one must be careful when rendering terms and expressions in the sense they have acquired after Islam had been institutionalized in countries outside the Arabian Peninsula. For instance, when the contemporaries of the Holy Prophet (pbuh) heard the word Muslim, they understood it as denoting “one who surrenders to Allâh and His laws.” In 3:67 Abraham (Ibrâhîm) is spoken of as the one who surrendered himself to God (كَانَ حَنِيفًا مُّسْلِمًا). Similarly, in verse 3:52, the disciples of Jesus (‘Îsâ) said, آمَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ “We have believed in Allâh. Bear witness that; we are the submitting ones (to His will).” To both common people and modern scholars, the term Muslim denotes the followers of the Holy Prophet (pbuh). Similarly, the term kâfirكافر, which originally meant the “one who hides (the truth)”, has become “unbeliever” in conventional translations and usage. The same is the case with the word jihâd  جهاد (to exert ones efforts), which has nothing to do with “holy war.” Many Muslims, whether they claim to be liberal, modernist, or traditional, refuse to let the revealed text speak for itself. 

Consensus (ijmâ’إجماع ), or unanimous agreement of the community on the meaning of a Qur’ânic verse, is also not always the right approach for determining the genuine meaning of a particular verse. Ijmâ’ was the consensus among the Companions of the Holy Prophet (pbuh), not a consensus among the “Learned” (‘ulemâعلِماء ) of the later generations (Ibn Hazm). Even unanimous agreement of the community, determined by the votes of its legal specialists, or ‘muftis’, does not have the authority of sharî‘a  شريعة(Qur’ânic Law) and does not guarantee genuine meaning. The ijmâ’ of later periods can offer only an opinion on a special situation, a situation that was absent at the time of the Holy Prophet (pbuh). Moreover, ijmâ’ was not seen among the Companions of the Holy Prophet (pbuh), except on a limited number of subjects and occasions. Decisions based on qiyâs (conjecture) and ijmâ’ (consensus) should not add to the injunction of Divine Law (sharî‘a), which is clearly defined in the Holy Book. Labels (fatwâh) given by the ulema and the ‘muftis’ on a particular issue—what is forbidden (harâm), allowed (halâl), obligatory (faradh), or discouraged (makrûh)—cannot be part of sharî‘a (Qur’ânic Law) if they are not clearly mentioned in the Holy Qur’ân. 

In the Holy Qur’ân we read that only those who lead righteous lives and possess purity of heart come closer to its meanings (see 56:79). Personal opinion (tafsîr bi-rây) has no place in Qur’ânic exegesis. Allâh says, “The responsibility of explaining it lies again on Us”(75:19), and, “We have revealed to you this perfect Book explaining every (basic) thing and (which serves as) a guidance and a mercy, and (gives) good tidings to those who submit (to God)” (16:89). Therefore, to explain any particular verse with the help of other relevant verses is a better way for understanding the Qur’ânic Message. Meditating on their meanings provided by Muslim Saints and Scholars of high caliber (al–Râsikhûn fîl-’Ilm,الرَّاسِخُونَفِي الْعِلْم, and ûl al-Albâb,أُولُو الْأَلْبَاب; 3:7) is another way.  

Some verses of the Holy Qur’ân contain statements that are clear and understandable to a reader (3:7). There are other verses in which, at first sight, only the exterior of the words are apparent, and explanations are required to reach the deeper meanings. Their veils are lifted and their meanings are disclosed, however, to those who see the Divine Reality in their hearts (al–Râsikhûn fîl-‘ilm,  الرَّاسِخُونَ فِي الْعِلْم, and ûl al-Albâb,  أُولُو الْأَلْبَاب; 3:7). Such a witness of this unveiling is a Gnostic (Ahl al-Wahî, recipient of Divine Revelations), Ahl al-Kashaf (recipient of Divine Visions), and Ârif bil-Allâh (those who have been blessed with Divine Knowledge). These are the people who receive divine guidance and whose inner eyes recognize the meanings hidden in the Divine verses. The Most Exalted God has chosen them as He says, “Allâh singles out for His mercy whomsoever He wishes (to receive His mercy),” (2:105) and “He grants wisdom to whomsoever He will” (2:269). Those who do not see this reality in their hearts accuse those who are following the Illuminated Path of attempting to impose specific interpretations. You should remain silent if you cannot understand the subtlety of the veiled verses. Their explanation should be left to the people of unveiling, not to those who are using their conjecture (qiyâsقياس ). 

It is for this reason that the explanations given by the imâms of the era, the Saints (auliyâand autâd), and the mujaddadîn (the Reformers appointed by God) and muhaddathîn (those with whom God spoke) are of great help in understanding the Qur’ânic message (see 56:79). Many of these people are well known in Islamic history. Such people received Divine Knowledge and Divine Wisdom directly from Allâh because of their proximity to Him. Allâh held Divine Converse (mukâlima) with them, and through them some of the hidden Divine Knowledge was unveiled, the Qur’ânic Wisdom made known, and the intricate questions of the era were resolved. 

The Holy Qur’ân is a “clear exposition (of the truth) for humankind (to follow) and a (means to) guidance” (3:138), a “clear light” (4:174), and a “perfect Book explaining every (basic) thing” (16:89), so you should rely on this guidance and this light and ensure that its verses are illuminated by the verses themselves. Allâh has sent the Holy Qur’ân as “guidance for all the peoples” (3:96) and as “discrimination (between right and wrong)” (2:185). Is it conceivable that it would not guide people aright with its own light, in that it is their most important need? Why should such a guidance and clear light misguide and confuse and the religion that calls itself Islam – the “Religion of Peace” should create discord and cause bloodshed?  

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ

“Why do they not ponder over the Qur’ân?” (4:82).

References

Works mentioned in this list have been published in many editions and in several countries. Many have been translated into other languages, including English. Therefore, mentioning any particular edition would be of little use for the reader. Other references that exist in identifiable, authentic editions are specified within the text. The explanation of Qur’ânic verses by classical commentators referred to; appear in the context of the commentary of that particular verse.  Titles of the referred books are in italics. The bolds in the list below are used when the works are quoted in the texts. When the author has more than one book, the title of the book is given in italics, otherwise only the author is referred. 

We have adhered to the English translation of the Holy Qur’ân by Amatul Rahmân Omar and Abdul Mannân Omar based on the explanation by Nooruddîn. Wherever we deviate from this translation for the sake of explanation, we have inserted those words in straight brackets. 

When a Qur’ânic verse is quoted, only the relevant part of the verse is presented with its English translation. For complete verse and its translation into English, the reader is recommended to refer to the English Translation of the Holy Qur’ân by Ms. Amatul Rahmân Omar and Abdul Mannân Omar. Reference to the Qur’ânic verses begins with chapter number followed by a colon and the verse number; for example 25:30 would mean chapter 25 verse 30. Arabic words appear in italics within the text.  References to Biblical quotes are with single dots (e.g. Mark 5.15).

Abû Dâ’ûd Sulaimân al-Ashath (d. 275 AH /889 CE): Kitâb al-Sunnan

Mahmûd al–Âlûsî (d. 1270 AH /1854 CE): Rûh al-Ma‘ânî

‘Abdullâh Ibn ‘Umar al-Baidzawî (d. 516 AH /1122 CE): Anwâr al-Tanzîl wa Asrâr al-Tâwîl

Abû Bakr Ahmad Ibn Al-Husain al-Baihaqî (d. 458 AH /1066 CE): Kitâb al-Sunan al-Kubrâ’

Husain bin Mas‘ûd al-Baghawî (d. 516 AH./1122CE), Ma‘âlim al-Tanzîl (Tafsîr al-Baghawî) 

Abû Hayyân Gharnâtî (d. 745 AH /1344 CE): Bahral-Muhît 

Muhammad Ibn Ismâ‘îl al-Bukhârî (d. 256 AH /870 CE): al-Jâm‘i al-Sahîh 

‘Alî Ibn ‘Umar al-Dârqutnî (d. 385 AH / 995 CE): Kitâb al-Sunnan

Abû Hâmid Muhammad ibn Muhammad al-Ghazâlî (d. 505 AH / 1111 CE): Ihyâ ulûm al-Dîn 

Nasar al-Hurainî (d. 817 AH /1414 CE): Qâmûs al-Muhît

Ibn Muslim Abû al-Husain ibn al-Hajjâj (d. 261 AH/875 CE): Sahîh Muslim 

Abû ‘Abdullâh Muhammad ibn ‘Alî ibn Muhammad Ibn al-‘Arabî      al-Hâtimî al-Tâî (d. 638 AH/1240 CE): Fatûhât al-Makîyya, Tarjumân al-Ashwâq, Kitâb al Ajwibah, Fusûs al-Hikâm. 

Shams-al-Dîn Muhammad Hâfiz Shîrâzî (d. 791 AH/1389 CE): Ghazals

Ahmad Ibn ‘Alî Ibn Hajar al-Asqalâni (d. 852 AH /1449 CE): Fath al-Bârî fî SharhSahîh al-Bukhârî

Ahmad Ibn Muhammad Ibn Hanbal (d. 241 AH /855 CE): al-Musnad

Abû Muhammad ‘Alî ibn Ahmadibn Sa‘îd Ibn Hazm al-Andlusî (d. 456 AH / 1063 CE): al-Muhalla (Cairo, 1347 AH /1928 CE), 

Abû Ja‘far Muhammad Ibn Jarîr Tabarî: Jâmi al-Biyân fî Tafsîr al-Qur’ân (d. 310 AH / 923CE)

Abû Nasir Ismâ‘îl ibn Hammad Jauharî (d. 393 AH/1003 CE): Sihâh al-Lughat

Abû Bakr Abdul al-Qâhir Ibn Abdul al-Rahmân al-Jurjânî: Dalȃ’il Ijâz (Maktabat al-Qâhirah, Egypt, 1388 AH/1969 CE)

Abû al-Fidâ Ismâ‘îl Ibn Kathîr (d. 774 AH/1372 CE): Tafsîr al-Qur’ân (unabridged edition, Cairo)

William Edward Lane: Arabic-English Lexicon (London, 1279 AH / 1863 CE)

Abû al-Fadzal Muhammad ibn Mukarram Ibn Manzûr al-Ifrîqî (d. 711 AH /1312 CE): Lisân al-‘Arab

Abû al-’Abbâs  Muhammad bin Yazîd al-Mubarrad (d. 288 AH/898 CE): al-Muhît fî Lughat;al-Kâmil fî al-Lughat

Abû al-Qasim Ismâ‘îl ibn al-Ibadh al-Sâhib (d. 386 AH/996 CE): al-Muhît fî al-Lughat

Sheikh Ismâ‘îl Haqqi al-Barûsawi al-Naqshbandî (d. 521 AH/ 1127 CE): Rûh al-Bayân fi Tafsîr al-Qur’ân 

Abû ‘Abdullâh Muhammad Ibn Qayyim al-Jawziyyah (d. 751 AH / 1350 CE): Zâd al-Ma‘âd fî Hajj Khair al-‘Ibâd

Abû Abdullâh Al-Qurtubî, Al-Jâm‘i al-Ahkâm al-Qur’ân (d. 720 AH/1230 CE

Abû al-Qâsim Husain al-Râghib (d. 503 AH /1110 CE): al-Mufradât fî Gharâib al-Qur’ân

Ibn al-Fadzal Muhammad Râzî (d. 606 AH /1210 CE): al-Tafsîr al Kabîr

Jalâl al-Dîn Muhammad Balkhî Rûmî (d. 671AH/1273CE): Mathnawî, Fîhi ma Fîhi

Muhammad Ibn ‘Alî al-Shaukânî (d. 1255 AH /1839 CE): Nail al-Autâr Sharh Muntaqâ al-Akhbâr (Cairo, 1344 AH /1926 CE)

Al-Murtadzâ al-Husainî al-Zabîdî (d. 1205AH/1790 CE): Tâj al-‘Arûs

Jalâl-ud-Din Abû al-Fdzal ‘Abdur Rahmân Ibn Abû Bakr Sayyûtî (d.911 AH/1505 CE): Al-Durr al-Manthûr fi Tafsîr bil-Mathûr; Al Itiqân fi Alûm al-Qur’ân

Taqî al-Dîn Ahmad Ibn Taymîyyah al-Harrânî (d. 728 AH/1328 CE): Tafsîr Sit Sawar; al-Fatâwah

Abû ‘Îsâ Muḥammad ibn al-Sulamî al-Tirmidhî  (d. 279 AH/892 CE): Jam‘i-Tirmidhî

Qutb-ud-Dîn Ahmad ibn Abdul RahîmShah Walîullah Muhaddith Dehlavi(d. 1114 AH/1762 CE): Al-Fauz al-Kabîr fî Usûl al-Tafsîr 

Muhammad Ibn ‘Umar Zamakhsharî (d. 538 AH /1144 CE): Asâs al-Balâghah, al-Kashshaf ‘ann Haqâ’iq Ghwâmid al-Tanzîl

Transliteration

No transliteration can exactly express the vocal difference between two languages. Besides the inability of the alphabets of English language representing the exact pronunciations and sounds of Arabic, there are specific difficulties in Romanizing Arabic alphabets and words. There are some characters in Arabic alphabet such as: T^`^d^ g^®^ª^¦^¢^~^x^which have no equivalent in English. In combinations of words, Arabic pronunciation does not follow the written English characters. To this category belong: ت tâ (t), ث thâ (th), د dâl (d), ذ dhâl (dh); ر râ (r), ز zâ (z), س sîn (s), ش shîn (sh) , ص sâd (s), ض dzâd (dz), ط tâ (t), ظ zâ (z), ل lâm (ن), nûn (n).  In transliteration of words we have followed the written form in Arabic for the facility of lay-reader, writing for example, Al-Rahmân instead of Ar-Rahmân. We have adopted the most common rules of transliteration recognized by Western Orientalists. The system of transliteration adopted in this book is as follows: 

Arabic Alphabet Transliteral Presentation

ا Alif A, a  

ء hamzah (comma above the alphabet)

ب bâ b, B  

ت tâ t, T  

ث thâ th, Th  

ج jîm j, J  

ح  ha, h, H  

خ khâ kh, Kh  

د dâl d, D, 

ذ dhâl dh, Dh 

ر râ r, R  

ز zâ z, Z  

س sîn s, S  

ش shîn sh, Sh  

ص sâd s, S  .

ض dzâd dz, Dz  

ط tâ t, T  

ظ zâ z, Z  

ع ‘ain ‘ (inverted comma above)

غ ghain gh, Gh 

ف fâ f, F 

ق qâf q, Q  

ك kâf k, K 

ل lâm l, L 

م mîm m, M 

ن nûn n, N 

ه hâ h, H 

و wâw w, W 

ي yâ y, Y 

Long Fathah: A fathah in standing or upright position over a letter sounds like a in father. It will be written as â as in Allâh “A. It is represented by â or Â.

Long Kasrah: A kasrah written perpendicularly under a letter sounds like the second i in civilian. It will be written as î as in Injîl. It is represented by î or Î.  

Long Dzammah: An inverted dzammah above the letter. It sounds like u in ruby. It is represented by û or Û.

Fathah before wâw و is pronounced like the au in taurât. It is represented by au or Au. Fathah before yâ ي makes a diphthong like sound ai  as said. It is represented by ai or Ai.  

About the Authors

Nooruddîn was born in 1840, in Bhera, Panjab (at that time part of British India). He received his early religious and medical education in India, and later spent many years of his life in the cities of Makkah and Madînah. He lived there in a spiritually close and long association with scholars like Shah ‘Abdul Ghanî, (grandson of Shah Wallîullâh Muhaddith Dehlavî) and other Islamic scholars whose daily speech mirrored the genuine spirit of Islam. While in Makkah he was able to feel, hear, and read Arabic prose and poetry of the time when the Qur’ân was being revealed. 

His influence on the modern Islamic thought is profound and widespread. Several modern English translations and exegeses of the Qur’ân have been done by his students under his direct or indirect influence and guidance. 

He was one of the clearest and wisest Islamic thinkers of his age. His knowledge of the Qur’ân was vast and his learning on Islam thorough. His numerous lectures, learned sermons, and Qur’ânic seminars were published during his life time. He pursued a scholarly and an academic interpretation of Islam under the guiding principles of the Holy Qur’ân. He followed and taught the Qur’ânic religious injunctions (Sunnah ‘ibâdîya) as it was understood, explained, and practiced by the Holy Prophet Muhammad (pbuh). He not only collected and consulted the previous commentaries of the Qur’ân but also referred to the oldest and most reliable Arabic lexicons and poetry of pre-Islamic time to ascertain the real, classical and root meanings of the Arabic words used in the Qur’ân. He had an invaluable collection of classical Islamic books in his personal library, which was considered one of the best personal Islamic libraries (Oriental College Magazine, Punjab University, 1914, India). He was aware that all chapters of the Holy Qur’ân are interconnected by a central theme that reflects the wisdom and unity of purpose of God and we are not permitted to make any change in the sequence of the text. He not only followed the sober and rational approach shown by the great classical commentators like Ibn Jarîr, Ibn Kathîr, Abû Hayyân, al-Baidzâwî, Râzî, Ibn Qayyim and others, but also his own conscious probing for the genuine. He consulted the previous Scriptures, books of Hadîth, Muslim history and jurisprudence, but never paid any attention to the mystic beliefs, exegesis based on personal opinion (tafsîr-bi-raiy), and religious stories (qasas) of the Bible. He was of the opinion that verses of the Qur’ân do not contradict each other. Hence, a Qur’ânic verse cannot be abrogated by any other Qur’ânic verse or replaced by a Tradition of Prophet (pbuh). 

He very well knew that an important requisite for a profitable study of the Qur’ân is Prayer (al-Salât). He never neglected supplication to God whenever he had difficulty in understanding a verse. He also knew that a multiplicity of meanings of the Qur’ânic verses should not and do not create any contradiction, the message of the Qur’ân could not be confined to the few meanings, which may be set out in a commentary. It is because of this fact that we find in his exegesis many new insights and verities. However, his attempts were not against the fundamental rules and standards for the correct interpretations of the Holy Qur’ân.

Nooruddîn was an intellectual who stands out as an extraordinary figure in the ranks of literates and religious scholars. A great personality, pure in morals, earnest and tireless in his search for Truth. His Qur’ânic insight was deep and his observational faculties keen. There was sincerity in his word and in his writings. His veracity and enthusiasm imbued his audience with feelings akin to his own. Correctness of thought and action was always the goal of his striving.

He was of healthy and firm physique, retentive memory, great tenacity and capacity for methodical work. Throughout his life he was strictly honest, and generous to the poor. He was also a renowned physician and spent sixteen years of his life as the personal physician of the Maharaja (ruler) of Kashmir. He was of the opinion that there is a deep relationship between the principles of spiritual medicine and physical medicine. 

Mrs. Amatul Rahmân Omar is probably the first Muslim woman in the Islamic history to translate the Holy Qur’ân in English. Handwritten notes of ‘Allâmah Nooruddîn, his published Friday-Sermons and lectures on subjects of Qur’ân; his books and Qur’ânic explanations are the basis of her English translation. The Qur’ân thus explained and interpreted by him was rendered into English by his daughter-in-law. She earned her Master’s Degree in Arabic from the University of the Panjab, Lahore, Pakistan in 1950. She was awarded gold medals and other awards from the University for her Outstanding Distinction and achievement in the Arabic language. She spent most part of her life in teaching Arabic and English.  

Abdul Mannân Omar: Amatul Rahmân Omar was assisted in her difficult task of translation of the Holy Qur’ân by her learned husband Abdul Mannân Omar. Because of his erudition and knowledge of Islamic studies, this fact, among many others, is a living testimony that for years he has been the Editor of the Encyclopedia of Islam (20 Volumes). He is also the author of more than hundred scholarly articles on Islam, published in the Encyclopedia of Islam. Moreover, he authored “Dictionary of the Holy Qur’ân” (Arabic to English). This scholarly masterpiece combines classical Arabic dictionaries in one. The dictionary explains the real, classical, and root meanings of all the Qur’ânic words with their derivatives. It includes index of all Qur’ânic words and their roots.

He also had the honour of arranging, indexing, and subject-wise codifying, for the first time, the classical work of the original Musnad of Imâm Ahmad bin Hanbal, comprising of approximately 30,000 ahâdîth (Traditions and sayings of the Prophet pbuh). The original Musnad was arranged according to the name of the narrator and not according to the subject and topic. This new work is published under the title, “Subject Codification of the Musnad Imâm Ahmad bin Muhammad bin Hanbal” in 10 volumes (Arabic only).Both migrated from their country of origin, India, later Pakistan and lived in Germany and the USA to complete their work on Qur’ân and Hadîth.

There is no claim of infallibility and no claim that this commentary/Tafsîr ( (تفسیر cannot be improved further. It is not to be expected that all the transcendent excellencies and miraculous beauties of the Holy Qur’ân could be unveiled here.  

The Progeny
Germany and USA (2015)

Reflections

Selected Pearls

Who is Allâh?

Hastî Bârî Ta‘âla

هُوَ اللَّهُ الَّذِي لَا إِلَـٰهَ إِلَّا هُوَ 

“He is Allâh, He is the One besides whom there is no other, cannot be and will never be one worthy of worship but He”. (59:22)

“Allâh” is the word used for God in Arabic. The word Allâh cognates in many Semitic languages. The corresponding Aramaic form is Alah (אלה), but its emphatic state is Alaha (אלהא). It is written as ܐܠܗܐ – Ĕlāhā in Biblical Aramaic and ܐܲܠܵܗܵܐ (Alâhâ) in Syriac and Ēl in Canaanite. The name Allal (or Ellil) is to be found in the Epic of  Atrahasis (or Atramhasis) engraved on several tablets dating back to around 1700 BC in Babylon. This shows that a Deity Allal was being worshipped since ages (Stephanie Dalley, Myths from Mesopotamia: Creation, the Flood, Gilgamesh and others, Oxford University Press: 1989, Pages: 3-10). Many inscriptions containing the name Allâh have been discovered in Northern and Southern Arabia as early as the 15th century BC., including Lihyanitic, Thamûdic and other South Arabian inscriptions (F. V. Winnett, A Study of the Lihyanite and Thamudic Inscriptions; Toronto: 1937, Page 30). From Nabataean inscriptions, we know that “Allâh” was regarded as the “High and Main God”. 

The concepts associated with the term Allâh (as a deity) differ among religious traditions. The pagan Meccans used the name Allâh for the creator, the supreme deity besides other deities. Arab Christians have been using it since pre-Islamic times. Today’s Arab Christians modified it to Allāh al-Ab (الله الأب – God the Father) to distinguish their usage from Muslim usage. This expression was also used by some Mizrahi (Eastern) Jews. There are similarities as well as differences between the concept of God as portrayed in the Holy Qur’ân and the Hebrew Bible. In the Holy Qur’ân Allâh is the name of the Self-Existing and Self-Sufficient (6:133) veiled Reality (al-Haqîqat al-Ghaybiyya) and Qur’ân is His Holy speech. He says:  

إِنَّنِي أَنَا اللَّهُ لَا إِلَـٰهَ إِلَّا أَنَا

“I and I alone am Allâh. There cannot be, is no other and will never be one worthy of worship but I.” (20:14)

Allâh is thus His personal name (ism al-Dhâtإسم الذات ). In the Arabic idiom calling someone who is present, by his proper name shows acknowledgement and respect. He discloses Himself to humankind in many of His beautiful awe-inspiring verses: 

اللَّهُ لَا إِلَـٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ

 “Allâh is He, there is no other, cannot be and will never be one worthy of worship but Him, the Ever-Living, Self-Subsisting and All-Sustaining (Lord). Neither sleep nor slumber overtakes Him. Whatsoever is in the heaven and whatsoever is on the earth belongs to Him. Who is there that will intercede with Him, save by His leave?  He knows your future and your past, and you encompass nothing of His knowledge of the things except of such things as He Himself please to tell. His knowledge and sovereignty extends over the heavens, the earth, and the care of them both tires Him not. He is the Most Supreme (subordinate to no one), immense in His Greatness.” (2:255)

هُوَ اللَّهُ الَّذِي لَا إِلَـٰهَ إِلَّا هُوَ ۖ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَـٰنُ الرَّحِيمُ هُوَ اللَّهُ الَّذِي لَا إِلَـٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ 

“He is Allâh, He is the One besides whom there is no other, cannot be and will never be one worthy of worship but He. He is the knower of the unseen and the seen. He is the Most Gracious, the Ever Merciful. He is Allâh besides whom there is no other, cannot be and will never be one worthy of worship but He. (He is) the Supreme Sovereign, the Holy One, the Most Perfect, the Bestower of peaceful security, the Guardian, the All-Mighty, the Compensator of losses, the Possessor of all Greatness. Holy is Allâh, far beyond they associate with Him. He is Allâh, the Creator of matter and the spirit, the Maker, the Bestower of Forms. All perfect and beautiful Attributes belong to Him. All that lies in the heavens and the earth declare His Glory (by affirming: Yes! You are our Lord). He is the All-Mighty, the All-Wise.” (59:22-24)

لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يُحْيِي وَيُمِيتُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِ شَيْءٍ عَلِيمٌ ّ 

 “The kingdom of the heavens and the earth belong to Him. He gives life and causes death and He is the Possessor of power to do all that He wills (and desires). He is the very First (He is as He always was), and (He is) the Last (when nothing remains He will remain), and He is Manifest [for His Servants] and He is Hidden (from the worlds of bodies; He being the Eternal Being), and He has full knowledge of everything.” (57:1-3) 

  هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّام ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۚ يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ السَّمَاءِ َ وَمَا يَعْرُجُ فِيهَا وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُم وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌۚ

“It is He Who has created the heavens and the earth in six periods and He is established on the thrown (of Power). He knows what goes down to the earth and what comes out of it, and what descends (Divine Revelations) from above and what ascends to it (deeds and actions). He is with you wherever you may be. Allâh is watchful of all what you do.” (57:4)

يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ۚ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

 “He knows whatever lies in the heavens and the earth and He knows what you conceal in your hearts and what you utter openly. Allâh knows the innermost thoughts of the hearts.” (64:4)

The word “Allâh” is not a construction of al-ilâh as some people think, but an independent word. The word Allâh is jâmid that means it is neither derived from any other word nor has it any root. The first letters All  الٌin Allâh are an integral, inseparable part of the word. They do not denote the definite article al  الof Arabic, which is equivalent to the English the. Renowned scholars of the Arabic language including Sibwaih, the famous grammarian, and Khalîl, the respected linguistic, confirm that All الٌ in the beginning of the word Allâh is inseparable from it. If All  الٌin Allâh were an additional prefix, the common exclamation Yâ Allâh, (O Allâh!), would not be permitted according to the rules of Arabic grammar, as the form Yâ al-ilâh or Yâ al-Rahmân, Yâ al-Rahîm would be grammatically incorrect. Moreover, this supposition would mean that there were different gods – âlihah (plural of ilâh), one of which became gradually known as al-Ilâh and was then contracted into Allâh. This supposition is not correct. The word Allâh is a simple substantive, a proper name, not derived from any other word. In contrast, the word deity is applied to any religious object of worship.  The word god was  originally used to refer to pagan deities of the Nordic nations. It has a plural and both a masculine and feminine form, therefore this word cannot strictly and properly satisfy the monotheistic requirements of a deity. 

God is another way of saying “Allâh”. Unlike the word God, Allâh has no plural, masculine or feminine form, and is never used for any other object or being (19:65). It is a substantive name, neither attributive nor descriptive. It has no parallel or equivalent in any other language. Jehovah is the latinisation of Tetragrammaton YHWH. Its Aramaic form Yâ Huwâ, literally means O That! or O Thou! or O He! This was the permitted expression used to address the Deity of the Israelites. This Deity’s name was not to be pronounced in fear of profaning the “ineffable name”. In “Jehovah”, the emphasis is on hova (- huwa), stressing “that Existence” or “that He”. Therefore, Jehovah can hardly be a proper name.  The name found in other languages for Supreme Being is either attributive or descriptive. Hindus give their senior Deity the name Par-Mâtma (the Super Soul), Par-Barahman (the Super and the Great), Par-Mishwar (the Great King or Owner). The Parsis give their supreme God the name of Yazdan (the Spirit of goodness). The Sikh call their great Deity that means the Truth. 

There are a few verses in the Holy Qur’ân where Allâh calls Himself Al-Rahmânالرَّحْمَـٰنَ  (the Most Gracious). “The Most Gracious gives those who are steeped in error long respite,” (19:75), “The Day when the Most Gracious shall gather those who guard against evil before Him as honoured delegates” (19:85). A closer look at these verses reveals that here the Divine grace and Mercy are emphasized.. Al-Rahmân is in its essence very close to the proper name Allâh in that this name cannot be shared by any. On the other hand, the servants of Allâh can share Allâh’s Attributes of similarity, like He sees, He speaks and He hears. Rahmânîyyat is a kind of mercy beyond the power of the human mind. To this end, He has combined His two names by saying: 

ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَـٰنَ ۖ أَيًّا مَّا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ

“Call upon (Him by the name of) Allâh, or call upon (Him by the name of) al-Rahmân. Call upon Him in whatsoever name you like; all beautiful names belong to Him”. (17:110)

The use of the word Father for the Self-Subsisting and All-Sustaining Deity does not fall into the category of beautiful names.  When father is taken to mean one who produces his offspring from a female, then how can we call a Deity the Self-Sufficient when He has to depend on the womb of a woman to produce a son. In this context, this name can be rather disrespectful to Him. 

وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًا

“All true and perfect praise belong to Allâh, Who has not taken to Himself a son, and Who has no associate partner in His kingdom, nor has He any helper because of weakness, and extol His glory with repeated glorification.” (17:111)

If one goes through the pages of the Holy Qur’ân, the reader soon realizes that this Book is not introducing a new Deity. It is presenting the same Eternal Being Who has always been present in the illuminated human heart, in human conscience (30:8; 30:30), and in many heavens and many earths (6.12), Who is visible in the mirror of the laws of cosmos and is discernible in the book of nature (30:8; 39:5-6; 41:9-12; 65:12).  He is the same God Who was worshipped by Noah, Abraham, Ismâ‘îl, Isaac, Jacob, Moses, Jesus and all other Prophets, be they known or unknown to us (4:163-164; 2:132-133,136: 3:84; 40:78; 42:13).  All divinely revealed paths lead to the same summit, and that is the religion of the Prophets (3:31). 

People have an individual concept of their Lord, and they ascribe a name to Him in which they seek Him. So long as a Deity is presented to them that fits into their fancy and concept, they accept it and affirm it, whereas when the Deity is presented in any other form with another name, they deny it, flee from it and often treat it in an improper manner. When a worshipper, no matter to what faith he belongs, engages in worship with his sincere heart, devotion, and attention, he begins to experience Allâh’s embracing Power and Mercy. He hardly escapes from true monotheist belief, even if in his outward appearance he displayed idolatrous behaviour. He becomes overwhelmed by gratefulness, praise and love for Him, temporarily forgetting his traditional beliefs.  God says, صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا  – in cloisters and churches and synagogues and mosques wherein it is the name Allâh is being mentioned frequently (22:40). Thus, it is He who is being worshipped in the places of worship according to the upbringing and intellect of the worshipper (22:40; 2:114). Whom you think that they are worshipping besides God, for them they are not besides God. They imagine their God in those objects. They see their outward to be Gods outward and their inward to be His inward. They see in these objects His essence without asking how and why?  On the Day of Resurrection, Allâh will present to His worshipper with all His Glories and Lights (50:22), the worshipper will not be able to recognize Him. Then He will present to him in the form He was worshipped by him, the worshipper will recognize Him.  

تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ

“Blessed is the Name of your [All-Sustaining] Lord, [the Possessor and Master] of all Glory and Honour.”  (55:78)

The Divine Essence 

Haqîqat al-Dhât Ilâhiyah

لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ

“Nothing is as His exegesis” (42:11)

In other words, He is not in His Essence similar to any other essence (42:11).  The name Allâh denotes His Essence, which is the “Absolute Reality” (Haqîqat al-Dhâtحقيقت الذات )and the Fountainhead of all creation, veiled from the worlds of bodies.  His Essence is known only to Him, and He is existing through His own Essence, unbounded. The knowledge of His Reality (ma‘rifat Dhât Ilâhiyaمعرفة ذات إلهي) can be known neither through logical proof (dalîlدليل ) nor through rational considerations  )burhân-i-‘aqlîبُرهان عقلي ). He is the Only One Who knows His own Reality. He is Incomprehensible (al-Latîfاللطيف, 6:103); no soul (nafsنفس ) can comprehend His Gnosis, and no body (jasdجسد) can contain Him. 

لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ

“The physical vision comprehends Him not, but He comprehends all visions, He is the All-Subtle Being (incomprehensible and imperceptible), the All-Aware.” (6:103) 

It is only He Who sees, hidden from His creation. He calls Himself the All-Knower (al-‘Alîm), the Hearer (al-Sam‘îالسميع ), the Well-Aware (al-Khabîrالخبير). He listens the unspoken, He is aware of the conscious thoughts and has full knowledge of all that goes on within human subconscious, and all those ideals, ideas and ambitions that lie hidden in the womb of futurity and which have never crossed his mind.

وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى

 “If you speak aloud, (He does not stand in need of it to let Him know), He knows the secret (thought) as well that which is yet deeper hidden [in your mind]” (20:7)  

He calls Himself the First (al-Awwal) and the Last (al-Âkhir), the Manifest (al-Zâhirالظاهر) and (al-Bâtinالباطن ) the Hidden. He unites in Himself the two polarities. He is the Elevated One (al-‘Alîy العلي ), but above whom or what? More elevated than what and whom? He is elevated in Himself. His elevation is absolute and not relative, unrelated to other. His elevation is neither of degree nor of position, as these are the Attributes of person in power.  

He exists of Himself, and He depends upon nothing to endow non-existence with existence. He is Holy – that is He is free from the weaknesses and limitations of bodily existence.  He is infinite; He cannot be grasped by any imagination (عالم خيال). He is not only above all material limitations but also even beyond the limitations of metaphor. The cosmos is just a small bubble in the limitless Ocean that is He, so where do you stand. Your intellect is fitted for learning about the things that you can see, touch, taste or hear. “This is the highest attainment of (your) knowledge” ذَ‌ٰلِكَ مَبْلَغُهُم مِّنَ الْعِلْمِ (53:30). How can you encompass Him when your own knowledge is like a scattered dust? Your qualities have limits. “The looks fall short, the intellects are perplexed, the hearts get blind, the knowledge lost in the desert of bewilderment (hayrahحيرة ), the reason and the understanding plunges into stupidity, incapable of grasping the least secrets of His Grandeur (Jalâlجلال ) and Majesty (Jamâlجمال ; 53:28). The realities in the cosmos are only a metaphor in the corner of His infinite Knowledge” (Ibn al-‘Arabî).  He alone is the source of all knowledge (68:1; 96:4-5; 55:4), of all perfections (76:3; 87:2), of all lights (24:35) of all beauties, and it is He Who origins creation and then guides it to Himself (87:3).  

He is al-Akbarكبر   الأ(- the Great), size is irrelevant to Him. He is al-‘Azîm, He cannot be measured. He is without limits, without dimension, not limited to a form, and no form can limit Him. His Essence is free from bodily attributes. Whatever that has a body, a location or space is not Him or a part of Him. He created the cosmos with His two hands, similar but opposite; but His Hands are not like other hands (39:67). He is the author of all creation, but neither His Pen (96:3–5) nor His Ink (68:1) are like any other ink and pen, nor is His Writing like other writing, nor is His Speech like other speech (55:4). He is the only One Who is Exalted and Glorified (الجلال), and Possessor of all Beauty (الجمال). Every moment He manifests Himself in a new state of Glory (55:29). “Reflection recedes, reason is inadequate, imagination is bewildered, and understanding is blank in the face of the Exaltation of Him who possesses Exaltation, Majesty and Greatness” (Ibn al-‘Arabî). Your knowledge is not capable of grasping the Infinite in any full and concrete sense.  If you had to depend upon your mind alone, or are obliged to be content only with the evidence of your senses, you would never know Him. “Understanding and reasoning and imagining may do their utmost. But beyond, ever beyond, remain the Truth, the Essence and the Being” (Rûmî). Therefore, if you are aware that there is One Existent Who cannot be known (maujûd lâ ya‘rafuموجود لايعرفوا ), then verily “you know,” and when you acknowledge your inability to arrive at His Essence (haqîqat al-Dhâtحقيقة الذات ), and then “you have arrived.”   

Every form and all entities in the universe come under the sway of His All-Comprehensive Knowledge (2:234). He is Who takes possession and cannot be possessed. He is the only Presence that comprehends all presences (al-Wajûd al-Jâm‘iالوجود الجامع ), and no worshipper worships anything but this Presence in the houses of worship—may they be synagogues, cloisters, churches, temples, or mosques—with a worship according to his intellect and upbringing (2:114; 22:40).  He is neither above you nor below on the place of your prostration. “Wherever you turn your face, you will find Him there” (2:115) and “He will be with you wherever you may” in your state of existence or of non-existence.

People have raised His creatures to the level of divinity. This claim has split them into factions, and each group is satisfied with what it has (23:53).  How dare we imagine that He would step down from His Throne of immense Powers to enter in the form of a being like us or to give birth to a son through the womb of a woman? 

سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ

“Holy is your Lord, the Lord of all honour and [immense] power. He is far above the things they attribute (to Him).” (37:180)

We become knowingly ignorant of Him. How can a limitless, infinite Being be contained in the mind or a body of such a limited being as a we are?  He has no resemblance with His creation in form, nor do any of His creatures resemble Him. He is not like anything else (42:11). So transcendent is He and so far above all material conception that a likeness of Him cannot be conceived. He is beyond all comparison. How can we claim and maintain that “someone” like us can also be like Him? They who make such claims are misguided and they misguide others; 

وَمَا لَهُم بِهِ مِنْ عِلْمٍ ۖ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ ۖ وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا

“And they have no knowledge of the matter (concerning Him). They follow nothing but conjecture; yet by no means can a conjecture be a substitute for the established Truth.” (53:28)

They keep on wandering in utter darkness with their conjectures about Him, because they keep their eyes shut and make their hearts heedless, and their ears become sealed (2:18) to listen to the Real One (al-Haqqالحقٌ ) when He speaks (2:7) through His Revelations and through His Prophets (57:9). He is the One without beginning (57:3), contradicting any priority in the sense of existence or non-existence. He is the Unique One (Ahadأحد ) and the Only One in His Existence (al-Wâhidالواحد), His Unique One-ness (Ahadiyyatأحديت ) cannot be shared, added to, or subtracted from by any other number (112:1).  He is neither three in one nor one in three. He is beyond equal or similar, free from any reality other than His own Reality. He is the One without oneness. Only the servitude (‘abûdiyyatعبوديت ) of a worshipper has a link to His Oneness (- ahadiyyatأحديت ).  

He alone possesses the Attributes of Mighty Glory (al-Jalâl) and Beautiful Majesty (al-Jamâl).  He is the Only Reality (al-Haqqالحقٌ), invisible and concealed by the veil of protecting Might (hijâb al-‘Izzaحجاب العزٌة ).  He has veiled His entire creation with “seventy thousand” veils. His Veils are part of His Oneness, not separated from Him. The Light of His Theophany (tajallîتجلٌي ) covers Him, and the most brilliant of the lights in the cosmos will turn into obscurity before His Light (24:35). No body (jasdجسد) will be able to bear His brilliance (7:143).  If He would remove just one veil and manifests a glimpse of His Lordship (tajallî-i-Rabûbîyyatتجلٌي ربوبيت ), we would be unable to stand it; we would be crushed down into thousand pieces, like that mountain consumed by fire (7:143). This was the lot of the Mount where Moses stood, so where do we suppose we will be when He manifests a glimpse of the Uniqueness of His Divine Theophany and Glory (tajallî-i-Ûlûhiyya تجلٌي أُلوهيت )? So praised be He Who veils Himself from the mortals. How can we enumerate His Praise as it deserves to be appreciated? We have our limits. He has, therefore, praised Himself with His own words الْحَمْدُ لِلَّهِ “all praise is due to the rightfully worshipped Being whose name is Allâh, Who combines in Himself the aggregate of all Perfect Excellences and Praise” (1:2).!  

His worshippers endowed with insight and understanding (ahl al-Basîr wa Ûl’albâb اهل البصيروالباب), treading on the path illuminated by Him, can arrive at only the last veil of His Glory and Might (hijâb al-‘Izza), which He will never lift, for there is no way to raise that veil (53:7-12).  They will stand before His last veil of Glory and Might (53:14), that is sidrat al-Muntahâ سِدْرَةِ الْمُنتَهَىٰ, the farthest end of Knowledge, near there is the Garden, which is the real eternal abode  عِندَهَا جَنَّةُ الْمَأْوَىand He, the Lord of Glory and Might (Rabb al-‘Izza;  ربٌ الْعِزَّةِ; 37:180), will call to them and respond to them in abundance, for they will be sanctified and exalted by Him.  

Our eyes shall continue to stray far and wide, looking for Him. Our questions and cries “O! Where are You?” melt into tears of a thousand streams, though He deluges the world with assurances:  فَإِنِّي قَرِيبٌ “I am nearby indeed!” (2:186);  وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ “We are nearer to him [the human being] than even (his) jugular vein” (50:16); وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ  “and We know what suggestions (your) mind makes” (50:16). When the eyes are finally shut down, we shall hear Him say, لَّقَدْ كُنتَ فِي غَفْلَةٍ مِّنْ هَـٰذَا فَكَشَفْنَا عَنكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ “Certainly, you were heedless of this day. But (now) We have removed from you your veil and your sight is very sharp this day [to look beyond the veils that covered you]” (50:22). Your soul’s existence shall never cease but his ignorance about Him shall cease (56:35). Extol, therefore, the Holiness of the Name of your Lord(87:1):

سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ

 “Holy is your Lord, the Lord of all honour and power” (37:180)\

Self-Disclosure of the Veiled Reality 

Wahî – Ilhâm – Nazûl

هُوَ الَّذِي يُنَزِّلُ عَلَىٰ عَبْدِهِ آيَاتٍ بَيِّنَاتٍ لِّيُخْرِجَكُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ ۚ

“It is He Who sends down clear signs to His servant that He may lead you from all kinds of darkness (of ignorance) into the light (of faith).” (57:9)

When you say, “God is He Who created the heavens and the earth” (14:32), you acknowledge Him reflected in His creation, but the ultimate knowledge of Him comes only through His unveiling, His Self-Disclosure and His Speech. Only through these do you find the ultimate proofs of His Presence. Allâh, Who desires to be known by you, reveals Himself out of the Grace of His Mercy (Rahmânîyyat رحمانيت)by which humanity is surrounded. In other words, you come to know Him through Him. He calls you to Him, and you are directed to Him through Him. Without His call, you would not have known Him. 

وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ ۚ

“It is not given to a human being that Allâh should speak to him except by direct revelation [wahî] or from behind a veil or by sending a messenger [an angel] who should reveal (to him) by His command what He pleases.” (42:51)

That means Allâh addresses the human being with a message fitting the capacity of the individual who receives it. In the Qur’ânic narration about Moses, you read: فَلَمَّا جَاءَهَا نُودِيَ أَن بُورِكَ مَن فِي النَّارِ وَمَنْ حَوْلَهَا وَسُبْحَانَ اللَّهِ رَبِّ الْعَالَمِينَ “So when he came (close) to it [the fire] he was called by a voice, Blessed be he who is in quest of the fire (of Divine light) and blessed are those around this (place of the fire), Holy is Allâh, the Lord of the worlds”(27:8). Here the One Who calls Himself the Lord of the worlds, speaks to a human being, not “face to face” (cf. 6:103), but from behind a veil of Light. You also read, وَنَادَيْنَاهُ مِن جَانِبِ الطُّورِ الْأَيْمَنِ وَقَرَّبْنَاهُ نَجِيًّا “And We called out to him from the blessed side of the Mount” (19:52), that is He spoke to Moses from behind the veil of the mountain, and so He spoke to Mary from the veil of a slope, (cf. 19:24, where you read:فَنَادَاهَا مِن تَحْتِهَا أَلَّا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا“Then a voice called her from the side of the slope by her (saying), ‘Do not grieve, your Lord has placed a rivulet on the side of the slope by you’.” The Holy Prophet (pbuh) said, “There is knowledge that has the guise of the hidden [maknûn مكنون]; none knows it but those who are Allâh’s true servants and have the knowledge of Him through Him. When they speak of it, none denies it but those who are deluded about Him.”   

Words of Allâh come down in the language of nouns, verbs, adjectives, and adverbs (cf. 2:124, 259, 260; 11:36–37, 44, 46; 20:12–47; 27:9–12; 28:7). Many refuse to accept the existence of Divine Discourse. The philosophers negate it, because they have no access to Faith. Others accept it and affirm it according to their consideration. The Saints, the Gnostics, the Prophets, and seekers of Allâh affirm it through their own tasting of His unveiling.  You will find words like tanzîl  تنزيل(2:185; 44:3; 46:2; 97:1), rûh  روح(15:29; 21:91; 32:9; 38:72; 42:52), wahî  وحي(4:163; 8:12; 16:68; 41:12), and ilhâmإلهام (91:8) are used for Divine Revelation. They do not have the same meaning. They are mentioned in the Holy Qur’ân in different places and in different contexts. Their use is to express different level, type and purpose of Divine Revelation. 

The Word tanzîl  تنزيلis derived from nazala, which means “to descend” or “to come down.” Anzala means “to send down” or “to send a Revelation.” You will read: تَنزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ “The gradual revelation [tanzîl; descent] of this perfect Book precedes from Allâh the All-Mighty, the All-Wise” (46:2). 

The literal meaning of the Word rûh روح  is “breath of life” and “life giving and soothing mercy”. Its root word is rahata, meaning “to rest from grief and sadness.” This Word is often used in the Holy Qur’ân in the sense of Divine Mercy, as in 15:29, 21:91, 32:9, and 38:72. It also means “Word of the All-Mighty,” as in, وَكَذَ‌ٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا “(Prophet!) Just so (as We sent revelations to other Prophets), We revealed to you the Word [Rûh] by Our command” (42:52). Rûh is thus the life-giving Command أَمْر of the All-Mighty, since it gives life to hearts that were full of grief, that were sad and dead. This word is also used for “angel,” as in 19:17 and Archangel Gabriel (rûh al-Quds, رُوحُ الْقُدُسِ (16:102). Al–Rûh الرُّوحُ is used for divine inspiration, as in 16:68 and al-Rûh al-Amîn, الرُّوحُ الْأَمِينُ(26:193), as they are the messengers of Divine Revelations. In order to give proper meaning to the word rûh you have to consider if it occurs without the Arabic suffix al as rûh رُوحُ or with al as al-Rûh الرُّوحُ.   

The literal meaning of the Word wahî (أَوْحَيْنَا in 42:52) throws light on the phenomenon of Revelation and its operation. It is derived from waha, which means “to tell someone something in a hushed tone or a whisper,” which is easily understood by the one who is addressed even though the people who happen to be nearby cannot understand or hear it (Ibn Duraid). This quality operates in all types of Revelations. This very fundamental quality of wahî provides sceptical people reasons to deny its existence. The Word ilhâm  إلهامliterally means instinct, intimation or innate faculties. You are told: 

وَنَفْسٍ وَمَا سَوَّاهَافَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

“And the (human) soul [nafs] and That (Mighty Lord) Who made it perfect. Then He revealed to it [the soul] (the ways of) its evil and its righteousness” (91:7–8)

It is through ilhâm the human soul knows the two ways: the way of fujûr  فُجور(of evils) and the way of taqwâ (of piety). In the Holy Qur’ân, the Word ilhâm is also used for Divine inspiration, Revelation, and Command. Sayed Ismâ‘îl Shahîd in his book Mansab-i-Imâmat stated that in the Book of Allâh ilhâm in its perfect sense, when used with regards to the Prophets or Saints, is called wahî. In Tâjal-‘Arûs, you find the same mention. Sayûtî and Ibn Athîr hold the same view. According to them, ilhâm is a form of wahî vouchsafed by the All-Mighty to whomsoever He pleases of His servants (30:48). Wahî is thus the higher form of ilhâm,or inspiration. Metaphorically, in the Divine Book, the “sending of rain” and the “sending of laden winds” also denote Divine Revelation. For example, you read:

اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ ۖ فَإِذَا أَصَابَ بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُون وَإِن كَانُوا مِن قَبْلِ أَن يُنَزَّلَ عَلَيْهِم مِّن قَبْلِهِ لَمُبْلِسِين فَانظُرْ إِلَىٰ آثَارِ رَحْمَتِ اللَّهِ كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا 

“It is Allâh alone who sends forth the winds and they raise (the vapours to form) a cloud which He spreads out in the sky as He will and sets it layer upon layer, and you see the rain falling from its midst. And no sooner does He cause it [the Divine Revelation] to fall on whom He will of His servants, then they (the people) are filled with joy (because of the glad tidings). Though shortly before it was sent down upon them they were in a state of despondency. Look, therefore, at the evidences of Allâh’s mercy! how He breathes life into the earth (making it green and flourishing) after its (state of) death.” (30:48–50)

The water is of two types (see 25:53; 35:12). One type of water is that of springs and rivers mixed with salts and mud (25:53), though its origin is of the wholesome, pure, cool, and fresh rainwater. This water symbolizes the knowledge that comes from your rational thinking and intellect, which can vary in quality according to the amount of mud and sediment mixed in it. Those who drink from the river water make different statements about the same thing at different times and different places, since their knowledge may be clouded by preconceived notions and prejudices. The other type is rainwater described in 30:48-50, that is pure, free from any contamination, with the highest degree of clarity and refinement. It is the water converted from dense vapours and clouds. This water is compared with the Divine Knowledge and Divine Revelation, which is pure and which purifies your essence for intimate Divine Converse (mukâlimahمكالمة ) with your Lord. The water descending from the One Most High is pure, and those who taste it make the same statements and do not differ; rather they confirm one another.

Divine Revelation is the ultimate source of knowledge

The All-Mighty has endowed each human being with two types of faculties; one is the rational faculty, whose source is the human intellect, and the other is the spiritual faculty, whose source is the human “heart” (qalbقلب , plural: qulûbقلوب ) (2:7; 6:46; 8:24; 22:46; 50:33). The issues that cannot be resolved with your rational faculty are unraveled by your spiritual faculty. According to Imâm Abû al-Qâsim Husain al-Râghib, Revelation is a certain knowledge that is received from an unknown source. Guidance through intellect is limited, but the guidance from Revelation brings to fore those dimensions that are beyond the grasp of your ordinary comprehension. Revelation thus compensates certain deficiencies in the laws of nature.

The All-Knowing (al-‘Alîmالعليم ) is the source of all knowledge that you (and all human beings) receive. He enables you to acquire knowledge through several sources and in many stages. They are, for example, instinct, intuition, comprehension, preliminary discrimination, feelings, ideas, thinking, reasoning, deliberation, inspiration (ilhâm), Revelation (wahî) and Divine Communication (mukâlimah). The acquired knowledge has three states, as mentioned in the Holy Qur’ân. They are: ‘ilm  al-Yaqînعِلْمَ الْيَقِينِ , ‘ain al-Yaqîn عين الْيَقِينِ and haqq al-Yaqîn  حقٌ الْيَقِينِ .

‘Ilm al-Yaqîn عِلْمَ الْيَقِينِ is the state of knowledge acquired through inference (102:5). This is the elementary state of knowledge that comes out of experience of causes and inference through logic and intellect, like how you can infer the presence of fire by seeing the smoke. This state of knowledge is exemplified in the Holy Qur’ân with these Words: 

أَلْهَاكُمُ التَّكَاثُرُ حَتَّىٰ زُرْتُمُ الْمَقَابِرَ كَلَّا سَوْفَ تَعْلَمُونَ ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ

“(O people! your) vying with one another to excel in multiplying worldly possessions diverts you (from God and true values of life), Until (on your death) you embrace the graves. Nay, (you should never hanker after worldly gains, power and position,) you shall come to know in time (that you have been chasing a shadow). Nay, again (We repeat, never should you misuse your life of probation,) you shall come to know (the consequences of it) in time. No, never! If you only knew the consequences thereof with sure and certain knowledge (borne out of your experience and inference [‘ilm al-Yaqîn]” (102:1–5)

‘Ain al-Yaqîn عَيْنَ الْيَقِينِ is the knowledge acquired through sight (102:7). This is a higher state of knowledge, which comes from the subjective experience of nature and the laws of nature or is deduced from external facts, like how you can deduce (prove) the presence of the sun by seeing its rising. ‘Ain al-Yaqîn is the knowledge from the “eye of certainty,” which is illustrated in the Holy Qur’ân with these Words: 

لَتَرَوُنَّ الْجَحِيمَ ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ

“You will certainly see the very Hell-Fire (in this present life by seeing the sad fate of the wicked). Again, you shall most certainly see it (in the Hereafter) with the eye of certainty [‘ain al-Yaqîn].” (102:6–7)

The events occurring to you after your death shall be opened to you, and you shall see them as if you are looking at them, and no doubt of any kind will be left for what you see.

Haqq al-Yaqîn حَقُّ الْيَقِينِ is the state of knowledge with perfect, true and absolute certainty. This is the highest state of knowledge (56:95), which is based on direct experience and taste, rather than by inference or by sight. In this final, highest stage, the All-Mighty manifests Himself in all His Glory and with His voice: 

وَأَمَّا إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ فَنُزُلٌ مِّنْ حَمِيمٍ وَتَصْلِيَةُ جَحِيمٍ إِنَّ هَـٰذَا لَهُوَ حَقُّ الْيَقِينِ فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ

“But if he belongs to those who deny the truth and are steeped in error, then (he will be offered) boiling water for an entertainment, and burning in Hell. Verily, this (fact) is a perfect certainty [حَقُّ الْيَقِينِ –haqq al-Yaqîn] (not merely a certainty by inference or sight), Therefore glorify the name of your Lord, the Incomparably Great.” (56:92)

This verse refers to a knowledge that cannot be known to a human being without Divine Revelation. Divine Revelation is the only source for you to know something with perfect and true certainty (حَقُّ الْيَقِينِ), not merely a certainty by inference about that Reality Who is hidden (al-Haqîqat al-Ghaibiyyaالحقيقت الغيبية ). With this kind of knowledge, you feel divine existence from every direction and in every moment that you are conscious of His presence. This knowledge is imparted to you directly from above, and logical reasoning and the knowledge of nature are left far behind. 

Deliverance from sin, which is a deed or a thought that causes disquiet in your heart and feelings of guilt in your mind, can only be achieved through guidance coming directly from Allâh’s guidance and not from intercession by someone. Righteousness, and sublime morals, having no poisonous adulteration of selfish desires, can only be obtained through worship and prayer while treading on the path as shown in the form of Revelation to the Prophets. Their guidance is the only true guidance through which these high qualities can come to you. Underneath the apparently pure exterior of some sermon readers, self-proclaimed religious guides, and ascetics, whose hearts are unaware of Divine Revelation, there is a lot of dirt. These guides misguide, as their inner condition is tainted with ugly traits; no sooner are they alone than they become prone to commit such misdeeds, which is clear evidence of their being far removed from the pure fountain of genuine morals. Jalâl al-Dîn Rûmî said: “No one can find the deliverance from sin without perfect certainty (حَقُّ الْيَقِينِ), for I know the inside stories of many an old and many a young man.”

The necessity of Divine Revelation

Some say that human intellect, your instinct, or your intuitive ecstatic perception can lead to Divine Knowledge and to a state of spiritual exaltation, and that there is no need for Divine Revelation. The impact of the human intellect, however, is limited. It gives knowledge only of nature’s phenomena through your physical senses. Such knowledge remains within the limitations of time and space. Through it you can neither easily understand life nor understand it with perfection. On the other hand, through your human instinct you can understand life more easily, because instinct is nurtured and perfected in life’s mold. But instinct also has its own limitations. 

The intuitive, ecstatic perception called wijdân  وجدانis yet a more developed faculty than either intellect or instinct; it is a faculty that could be considered cosmic intellect, or illuminated wisdom. It occupies an important place in Hinduism and Buddhism and even in early Christian monasticism. In the mid-centuries of Islam, the period of deviation, practices to reach the state of wijdân replaced worship in the retreats of errant sûfîs. Since wijdân also had some escapist aspects, the spark of piety in such sûfîs was extinguished, and they started to experience ecstasies and hallucinations that were often triggered by consumption of narcotics or by music or dance.

The self-reproaching spirit (nafs al-Lawwâmahنفس الوامة ) is the voice of your conscience, which becomes loud when an act of indecency is committed. It is the voice arising from the innermost recesses of the human mind, a voice worthy of being heeded. You receive guidance through it for setting up standards of good and evil. If this voice is kept alive, and if it is heeded, many knotty problems of morality can be unraveled through it. That is why the Holy Prophet (pbuh) is reported to have said: “A sin can be defined as a deed that causes disquiet in your heart.” However, the conscience of this voice alone is neither enough to purify the self nor is a reliable guide for us humans. Very often this voice is muted because of one’s constant inattention to it. Moreover, your ideas, sentiments, and emotions are shaped by your environment. When such ideas and inclinations become ingrained in the mind, one’s conscience is also cast into their mold, and then a person cannot understand or think in any manner counter to the environment in which he is brought up, and that environment may have corrupted the righteous voice of the conscience. In short, mere conscience is insufficient for attaining piety and God-Gnosis.

The human senses, intellect, wijdân, instinct, and the voice of the conscience are very limited, and the guidance provided by them to human beings cannot go beyond a certain stage in comprehending the hidden realties. What lies beyond this stage where you cannot reach? What lies hidden behind the veil beyond where your physical eyes cannot see, and where your intellect cannot perceive? What universes exist beyond the stars? Here fails all human intellect, here fail all your physical and logical powers. You get tired and lost if no further light and guidance can be provided. You are told: 

وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ وَمِنْهَا جَائِرٌ ۚ

“And (because He is our Creator) upon Allâh lies (the responsibility of) leading to the right path, for there are some (paths) deviating (from the right and moderate course and so they lead astray).” (16:9).

 How wonderful is this Message, which creates hope in you. You start off with your perceptions, become aroused with lofty flights of your intellect, listen to the voice of nature, admit the existence of wijdân, recognize the human conscience; but above all these, you harken to the voice of your Lord: فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ  “I am nearby indeed, I answer the Prayer of the supplicant when he prays to Me” (2:186). Only this Voice leads you from what you think is the certainty (‘Ilm al-Yaqîn or ‘ain al-Yaqîn) to the real and perfect knowledge of truth with absolute certainty (haqq al-Yaqîn). The spring of life’s knowledge gushes out of this very haqq al-Yaqîn. The wings that enable you to fly high to the spiritual realms are these very wings of certainty that come directly from the Divine Revelation. It is this voice of certainty that leads you to the Presence of the All-Mighty in your very life. You do not put your hand in the fire, because you are certain that it will burn. You do not eat poison, because you are certain that it will kill you. Similarly, if there is a perfect certainty (haqq al-Yaqînالحقٌ اليقين ) in your heart about the existence of the All-Mighty, about His Awesomeness, His Magnificent Greatness, His Sovereignty, and His being the Master of the Day of Requital, then such certainty would definitely save you from fire and punishments in this very world as well as in the hereafter. 

The extent of all possible realities is not confined only to the realities that you can perceive through your five senses. It would be foolish to assert that you admit to the existence of only those things that you can see with your eyes, or can taste with your tongue, or smell with your nose, or hear with your ears, or touch with your hands. Nor should your realities be limited to those that your intellect can deduce.  Logic, too, in itself, is not free of errors. Even a sound logical argument is only as strong as the assumptions on which it rests. Many philosophers master logic, but in contrast to the natural sciences, which are founded on observations and measurements, and in contrast to Islamic theology, which is founded on the revelation of the Holy Qur’ân, moral philosophy has no sound foundation for axioms on which philosophers apply their logic. Therefore the morals and ethical standards advocated by philosophers and secular societies are subject to fashions and follow the currents of the zeitgeist. You need a guide who sets you on to the right path leading to the knowledge about your Creator. Human beings need such a guide whose vision and perceptions, whose understanding of this life and of the hereafter, are free of errors, a guide who can lead to perfect certainty, like this one, when he saw the Divine Manifestation, his 

لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ

“Eye deviated not (from the certainty of the Truth) nor did it wander away (from the invincible faith on which he stood). (It was the moment when) he saw the greatly important signs of his Lord”. (53:17–18)

You need the blessing and direction of Divine Revelation through such a chosen guide, because societies whose individuals are immersed in their own self-interests and whose ideological bases are resting on the prejudices of race and colour, on nationality and patriotism without moral guidance, are plagued by the exploitation of some groups by others. This lack of moral direction eventually leads to societal struggle along class and other lines of separation. The failures of colonialism, fascism, Nazism, communism, and apartheid are just a few recent examples of failed, misguided social ideologies. It is essential that a messenger with the strength of Divine Revelation be sent according to the Divine Law mentioned in 16:9 and that he should be assisted in this mission. You read:

رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ

“Our Lord is He Who gives every creation its (proper) form and character and then guides them along the path” (20:50).

Thus, Divine Revelation is a human need. If you look closely, you find that both the physical and the spiritual systems of human beings operate under the same laws of nature. Just as He, the High, has provided for you according to your physical needs, similarly has He catered to the needs of your spirit and has provided means for you to meet those needs.

“Revelation” is a Divine Command

وَيَسْأَلُونَكَ عَنِ الرُّوحِ ۖ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُم مِّنَ الْعِلْمِ إِلَّا قَلِيلًا

“And they question you about the revelation and the human soul. Say, The revelation and the soul is by the command of my Lord (because) little is the knowledge thereof that you have been given.” (17:85)

Divine Revelation is a Divine Command (42:52) and is therefore not subjected to any law that is known to human beings or to any unknown law of physics. It comes directly from the High, without going through the stages of reasoning, with a “sure and direct descent.” The universe is ruled by this very Command, and you cannot define the existence of the universe without Divine Command. You read وَأَوْحَىٰ فِي كُلِّ سَمَاءٍ أَمْرَهَا “And He assigned [أَوْحَىٰ] to each (heaven) its (relevant) function” (41:12). Similarly, in chapter 99, you read: يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا “That Day she [the earth] will relate all her news (pertaining to every action done on it). For your Lord will have inspired[أَوْحَىٰ]her (to do so)” (99:4–5). You read at another place: وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ “And your Lord inspired[أَوْحَىٰ]the bees (saying), Make your hives in the hills and in the trees and in the trellises which the people erect” (16:68). These places all use the word أَوْحَىٰ, whoseroot word wahâ, which stands for Divine Revelation, and in all these places there is a Divine Command.

Stages of Divine Revelation

Divine Revelation (17:85; 41:12; 42:51; 99:2–5) evolved in stages in the same manner as the human intellect evolved, till it covered all aspects of human life. In its perfection it covered the aspects to satisfy all human requirements. In it evolutionary stages it begins from its primitive form, the malaka fitrî (natural faculty; 99:5), wahî taskhî (instinctive inspiration; 16:68), wahî ikhtiâr (the inspiration to choose between good and evil; 91:8), nafs fî al-Rau (installment into the mind; 8:12), d‘â il al-Khair (calling to good), and it rises qualitatively to a level that can be considered as actual Revelation, from ru’ya sâliha (true dreams; 12:4), kashaf (visions; 2:259), wahî malfûz (Revelation with definite words; 20:38), and mukâlimah (Divine Discourse, dialogue with the All-Mighty; 20:11–45), wahî matlûw (Revelation that comes down in words with a message for many).

The very initial and crude form of Revelation is dreams that turn out to be true. They are called ru’ya sâliha. This type of Revelation can be compared with sunlight, which falls on all the inhabitants of the world. It falls on a heap of dirt as well as on a diamond, and according to the respective capabilities; its effect can be seen. Even the transgressor is not deprived of this. An example of this can be found in the Qur’ânic chapter Joseph (12:36; 12:43), where even a convicted criminal received a true dream, which was then interpreted by Joseph. The true dreams make it easy for “ordinary” people to accept the existence of Divine Revelation and so that no excuse is left not to follow the call of the Prophets. Such Revelations are sent to encourage you to tread the path of purity and righteousness. 

Ru’ya sâliha or true dreams are the elementary stage of wahî. They are the exposition or the manifestation of some truth in a dream. This type of dream should not be confused with izghâth (confused dreams) and ahlâm (sexual dreams; see 12:44), nor with dreams that are influenced by diseases, unsatisfied desires, and other unconscious processes in the human mind. This difference has been known to Arab scholars for centuries, and they have coined different words for different qualities of dreams. In their attempts to interpret dreams, Western psychoanalysts and interpreters such as Thomas Brown (17^th Century), Sigmund Freud and Carl Jung (19^th Century), Calvin Hall (20^th Century) and others have come forward with theories and explanations that have already been dealt with in detail in the past by Muslim scholars through much more comprehensive analyses. Nablûsî, Ibn ‘Abbâs , Khâlid Isfahânî, Ibn Shâhîn, and Abû Sa‘îd Wais are some of Muslim analysts who excelled in this field (see Ta’tîr al-Anâm by Nablûsî).  Al-Kindi (Alkindus) (801–873 CE) wrote a treatise on dream interpretation: On Sleep and Dreams. On consciousness studies Al-Farâbî (872–951 CE) wrote On the Cause of Dreams. In The Canon of Medicine Avicenna extended the theory of temperaments to encompass “emotional aspects, mental capacity, moral attitudes, self-awareness, movements and dreams”. Ibn Khaldûn (732–808 AH/1332–1406 CE) wrote the following on dream interpretation: Often, we may deduce [the existence of] that high spiritual world, and the essences it contains, from visions and things we had not been aware of while awake but which we find in our sleep and which are brought to our attention in it and which, if they are true [dreams], conform with actuality. We thus know that they are true and come from the world of Truth. “Confused dreams,” on the other hand, are pictures of the imagination that are stored inside by perception and to which the ability to think is applied, after [man] has retired from sense perception. (Muqaddimah,translated by F. Rosenthal)

The vast world of ru’ya sâliha has not been correctly grasped by Western thinkers and psychologists. Ru’ya sâliha have a direct relationship with wahî and ilhâm but have nothing to do with dreams that result from disturbed minds. A most definitive statement about dreams has been given by the Holy Prophet Muhammad (pbuh), who said that dreams are of three kinds: self-suggestion, satanic instigation (takhfîf al-shaitân), and glad tidings from Allâh (bushrâ min Allâh). Ru’ya sâliha have their base in human nature. They are a special faculty of Prophets and Saints, and their true interpretation and meaning are taught to them: You can read, “(Remember the time) when Joseph said to his father, My dear father! I have seen (in a vision) eleven stars and the sun and the moon. I saw them falling down prostrate (before God) because of me” (12:4). The interpretation of his dream was at once understood by his father, Jacob, who advised him not to narrate his dream to his brothers. 

Kashaf  كشفis a form of Revelation higher in grade than the true dream. Literally, the root kashafa كشَفَmeans “to open” or “to unveil.” Kashaf is an experience wherein a person in a state of consciousness and wakefulness enters a spiritual world and gets information about some truths from the All-Mighty. This is the kind of a dream that occurs within a wakeful, conscious state. Normally, the physical eye cannot see beyond a veil, and the physical ear cannot hear a distant voice, but in the state of a kashaf, these veils are lifted, and the distance of time and space are overcome. In the Books of Tradition, there is a mention of a kashaf of ‘Umar Ibn al-Khattâb^(rz), the second Caliph. While delivering a sermon in the mosque of Madînah, he suddenly shouted twice, “O Sâriyâ! Look towards the mountain!” All those who were listening to his sermon witnessed his cry. Sâriyâ was the commander of the Muslim forces fighting in Syria, hundreds of miles away, who reported to his troops that he had heard the voice of ‘Umar^(rz) warning him of his enemy from the side of the mountain. His troops witnessed that Sâriyâ told them what he heard. He obeyed the voice of ‘Umar^(rz) and delivered the Muslim forces from an attack from the side of the mountain. Such visions are backed by historical evidence, and none should dismiss them as fables of the past. Nor should they be dismissed as visual or acoustic hallucinations, because their quality is quite different. The Holy Qur’ân describes a vision of Ezekiel in the following words:

أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَـٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ ۖ قَالَ كَمْ لَبِثْتَ ۖقَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَل لَّبِثْتَ مِائَةَ عَامٍ فَانظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ ۖ وَانظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِّلنَّاسِ ۖ وَانظُرْ إِلَى الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ 

“Or consider the case of him [Ezekiel] who passed by a town [Jerusalem as it was left in desolation by Nebuchadnezzar] and it had fallen in upon its roofs. He said, when will Allâh restore this (town) to life after its destruction? So (in his vision) Allâh kept him in a state of death for a hundred years, then He raised him (to life). Then (God) said, how long have you stayed (in this state of death)? He replied, I may have stayed a day or a part of a day (in this state). (God) said, (Yes this too is correct) but (as you have witnessed in your vision) you have stayed for a hundred years. Now look at your food and drink, they have escaped the action of time, and look at your donkey (too, years have not passed over it). And (We have made you visualize all this) that We may make you a sign to the people. And look at the (dead) bones how We set them together and then clothe them with flesh. Thus when the fact of the matter became clear to him, he said, I know that Allâh is the Possessor of full power to do all that He will” (2:259).

The highest stage of kashaf is described in the Holy Qur’ân, as experienced by the Holy Prophet (pbuh):

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا ۚ

“Glory be to Him Who carried His servant (Muhammad) by night from the Holy Mosque (at Makkah) to the Distant Mosque (at Jerusalem), the precincts of which (too) We have blessed, that We might show him some of Our signs” (17:1).

The Books of Tradition describe in detail this visionary experience by the Holy Prophet (pbuh), as narrated by him. Another kashaf, in its ultimate perfection, is described in the Holy Qur’ân in chapter 53. An English translation can never reach the sublimity, the power, the nobility, and the mighty Glory that is embedded in the original Divine Words:

وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ عِندَ سِدْرَةِ الْمُنتَهَىٰ عِندَهَا جَنَّةُ الْمَأْوَىٰ إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ

“And, of course, he [the Prophet] saw Him (in His another manifestation to him) yet another time. It was near the Sidrah, which stands at the farthest end (of knowledge). Near where also is the Garden that is the real eternal abode. (This was) when the sublime thing [the Divine Manifestation] which was to cover Sidrah had covered it. (When he saw the Divine Manifestation) his eye deviated not (from the certainty of the Truth) nor did it wander away (from the invincible faith on which he stood). (It was the moment when) he saw the greatest signs of his Lord” (53:13–18).

Wahî malfûz is a Revelation spoken in Divine Words. It is a Revelation in which the Words of the All-Mighty come down directly from the Source. There is a mystery how they descend. The recipient not only feels that his ear has heard these Words but also feels their descent in his mind. At times, Divine Words manifest on the tongue, and the recipient begins to utter these Words and then keeps on repeating them.  Sometimes the eyes become the recipient of Divine Revelation, and written sentences appear before one’s eyes. Sometimes all the five senses are the recipient of the Divine Revelation. Thus, this form of Revelation has many ways of manifesting itself. We read:

وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ ۖ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي ۖ إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ

“And We revealed to the mother of Moses (saying), Give him [Moses] suck. But when you have fear about him [his life] cast him (placing him in a chest) into the river and entertain no fear, nor grief (about his welfare). Verily, We shall restore him to you and shall make him (one) of the Messengers” (28:7).

Sometime the Revelation is brought by an “angel” who appears in the shape of a human being. In the account of Mary you read:

فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا قَالَتْ إِنِّي أَعُوذُ بِالرَّحْمَـٰنِ مِنكَ إِن كُنتَ تَقِيًّا قَالَ إِنَّمَا أَنَا رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَامًا زَكِيًّا قَالَتْ أَنَّىٰ يَكُونُ لِي غُلَامٌ وَلَمْ يَمْسَسْنِي بَشَرٌ وَلَمْ أَكُ بَغِيًّا قَالَ كَذَ‌ٰلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ ۖ وَلِنَجْعَلَهُ آيَةً لِّلنَّاسِ وَرَحْمَةً مِّنَّا ۚ وَكَانَ أَمْرًا مَّقْضِيًّا

“Then We sent to her [Mary] Our (angel of) revelation and he presented himself to her in the form of a perfect and well-proportioned man. Mary said, I invoke the Most Gracious (God) to defend me from you. If you guard the least against evil (leave me alone). He said, I am but a messenger of your Lord. I give you (glad tidings of) a most pure son.  She said, How can I bear a son while no man (has married me and) has yet touched me, nor have I been unchaste.  (The angel) said, So the fact is (just as you describe). Your Lord has said, “It is easy for Me. (We shall do it when the time comes) so that We make him a sign and a (source of) blessing from Us for the people. It is a matter ordained.” (19:17–20).

Mukâlimâh is Divine Discourse. This type of Revelation takes the form of a dialogue with the All-Mighty. The Holy Qur’ân cites a marvelous example of such Divine Discourse in 20:11-46: In this condition Moses talks to the All-Mighty as if he were talking to his companion (20:10–46). Divine Words are marked by their elegant perspicuity, eloquence, majesty, relish, and beauty, and the power of Divinity can be felt shining in them. The recipient enjoys an indescribable feeling of happiness, liveliness, and contentment (27:7; 28:29; 89:27). During such spiritual encounters, the perception of time and space disappears, and events and incidents are witnessed that may actually be spread out over centuries.  

Wahî Matlûw – a Revelation that comes down in Words containing a message for many. The Holy Qur’ân in its essence and meanings, its formation and arrangement, its language, its words, sentences, and diction is wahî matlûw. The Prophets (pbuh) position was only that of a receptacle, and his function was to convey this Revelation to the people, in total, in its complete form.

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ

“And (that is why) We have revealed to you (O Prophet) this perfect Book explaining every (basic) thing and (which serves as) a guidance (for humankind) and a mercy (from Us), and (gives) good tidings to those who submit (to God)” (16:89).

It is not the Holy Prophet (pbuh) who makes use of the Revelation; rather, it is the Revelation and the Sender of the Revelation that is making use of the Holy Prophet (pbuh). The Holy Prophet (pbuh) was unable to resist the great force of the Divine Words flowing from his mouth. There were no personal views or wishes of the Prophet (pbuh) in it. “A great Messenger [Muhammad] from Allâh reciting (to them) written leaves of the Book, free from all impurities, consisting of eternal laws and commandments” (98:2–3). Its Source was the same, whose depth no one has been able to reach: “It is from One All-Wise, All-Aware (God)” (11:1); and “This (Qur’ân) is a clear exposition (of the truth) for humankind (to follow) and a (means to) guidance, and an exhortation to those who guard against evil (and are dutiful to God and people)” (3:138). People of veil deny it. Allâh says of such: “And they strongly rejected them [the signs] out of spite and arrogance, although their minds were convinced of (the truth in) them. Look, then how (evil) was the end of those who acted corruptly” (27:14). 

It is stated in a Tradition (Hadîth-i-Qudsî) regarding the Holy Prophet (pbuh), that Allâh said: “Were it not for your sake, I would not have created the heavens [laulâka le mâ khalaqtu al-Aflâq].” The recipient was transported into another realm, and veils were lifted between his human mind and the Divine Knowledge, and the Divine Realities were disclosed to him directly and not through his senses. His physical and his spiritual realms become one. It was as if he were standing before the All-Mighty and his soul had merged with the Divinity. When you call the Holy Qur’ân the Word of Allâh, its significance is much greater, higher, and clearer than what the Christians conceive of when they call the Gospels of Matthew, Mark, Luke, and John the “words of God.” Christians acknowledge that the Gospels are the words of the authors of these books, but they believe the inherent meanings of them were conveyed by God to these men, who provided the words for those meanings. The Holy Ghost supposedly aided the writers of the Gospels in their composition. He did not reveal the words themselves or the style of composition. Therefore, the words of the New Testament cannot be considered as being revealed by the All-Mighty. 

Qur’ân – The Most Exalted Revelation

As the universe has evolved gradually and continues to evolve, so does His Self-Disclosure continued to evolve in stages. Likewise the human mind evolves, so does the divine teaching. It develops in stages in order to cover the ever-emerging aspects of human life. The Qur’ânic Revelation is the most perfect of all Revelations. No other Revelation equals it in its purity of communication and decisiveness. You read:

وَالنَّجْمِ إِذَا هَوَىٰ مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ وَمَا يَنطِقُ عَنِ الْهَوَىٰ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ عَلَّمَهُ شَدِيدُ الْقُوَىٰ ذُو مِرَّةٍ فَاسْتَوَىٰ وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ ثُمَّ دَنَا فَتَدَلَّىٰ فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ

“I call to witness every part of the Qur’ân when it is revealed, That your comrade (Muhammad) has neither deviated (from true guidance in his practices) nor has he erred (in his beliefs). He does not say anything out of (his own) fanciful desire. This (Qur’ân) is nothing but (pure) revelation, revealed (to him by God). The Lord of Mighty Powers has taught him (this discourse). (The Lord) Whose powers become manifest in manifold and frequent ways, with the result that he [this Messenger of God] attained perfection and fullest vigor (both intellectually and physically). And he attained to the zenith of heights (in his spiritual ascension). Then he drew near to Him and afterwards he descended (to humankind, for their guidance). So that he became (as it were) one chord to two bows or closer still. Then He revealed this excellent and mighty (Qur’ânic) revelation which He had to send to His servant (Muhammad)” (53:1–10)

 فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيم إِنَّهُ لَقُرْآنٌ كَرِيمٌٌ

“As to me, I swear by the places and times of the revelation of the portions of the Qur’ân; and behold! It is a mighty oath, if you only care to know. That this is most surely a Holy Qur’ân (bestowing bounteous blessings of God)” (56:75–77)

The Qur’ân in its entirety is the Word of God.  Its source does not lie in the Vedas, the Zend, the Payand, the Torah or the Gospels. The achievement of human knowledge and intellect cannot compete with the exaltedness, grandeur and quality of this Book, and no intellectual brilliance and vastness of knowledge can be on par with the excellence of this Book. There is no human effort involved in its creation, neither by way of thought, nor by endeavors, nor by words. It is not a stream of thought nor is it the inspiration of a poet. 

تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ أَفَبِهَـٰذَا الْحَدِيثِ أَنتُم مُّدْهِنُونَ

“It [this Qur’ân] is a revelation from the Lord of the worlds [Rabb al-‘Âlamîn]. Is it this (Divine) discourse that you are the deniers of? And do you make the denial of it your lot?” (56:80–)

There is a big claim in the Book of Allâh, and this claim stands for all times, as it stands today. It says:

قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَـٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا

“Say, If there should join together all human beings and the jinn to produce the like of this Qur’ân, they would never be able to produce anything like it, even though some of them might be the helpers of others.” (17:88)

Similar challenges are repeated in verses 10:38, 11:13, 17:88, and 52:33 and stand for all people. The Holy Qur’ân is a living Book. It is a luminous Lamp, a glorious Reality, an eternal Truth, and a Law that will never be abrogated. It has no parallels, neither in its essence nor in its history. No book can ever compete with it. It is a complete code of life and a universal net of wisdom, which provides all the necessary ingredients for the completion and fulfilment of human intellectual and practical requirements. It is full of articles of belief as well as sermons, admonitions, discipline, laws, and regulations.  

وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ وَادْعُوا شُهَدَاءَكُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِينَ

“And if you have any doubt as to (the truthfulness of the Qur’ân) which We have revealed to Our servant [Muhammad] from time to time, produce a single Sûrah [Qur’ânic chapter] like any of (the chapters of) this, summoning (to your assistance) all your helpers (that you have) beside Allâh, if you are right (in your doubts), (2:23).

The sublime simplicity of the Holy words of the Qur’ân, its piercing force into your human mind, its enchanting beauty and melody of its verses, the nobility of its call, and the magnanimity of its Message are unmatched and cannot be reproduced by human effort. Even a single word or its component, such as definiteness, indefiniteness, repetition, ellipsis, or similar facet, when omitted from the verse, will often render the verse meaningless or diminish its impact. In addition, a word shifted from its original position or replaced by a synonym will alter the entire subject meaning and the beauty of the verse; no congruity will be left, and the “thread of rough jute will patch the fine silken brocade.” It is the grammatical structure of each verse that when taken together gives the idea of what is being conveyed (- ma‘ânî al-Nahw).    

The Holy Qur’ân is inimitable, because its verses employ the most eloquent words in ideal form and composition (ahsan nuzum al-Talîf). Every Qur’ânic Word is interconnected to provide a precise meaning. It frequently uses such literary devices as emphatic statements (mubâlighah), contrasting pairs (mutâbiqah), digression (istidrâd), and others, all appropriate for the basic aim of  conveying the message (Abû Bakr Muhammad Ibn al-Tayyib al-Baqillânî in I’jaz al-Qur’ân, Ahmad Sakar [ed.], Dâr al-Ma‘ârif, Egypt). When you reflect on the sublime selection of these words and their perfect grammatical order, you sink deeper into the Divine Realities and you may fall down on your face before your Lord (17:109).  

Continuity of the Divine Revelation 

Some believe that Divine Revelation (wahî) ceased. With such a belief, these people strip Allâh of His Attribute of Speech and dethrone Him from those Attributes that make Him a Living Deity. They make Him mute, destitute of the power of speech, and incapable of revealing any knowledge. They have not enough faith to believe that their God can reveal His existence and His Divinity to any human being of His choice. Even among the Muslims,  believe that with the advent of the last of Prophets – the Holy Prophet (pbuh) the doors of Revelations and Divine Self-Disclosure – wahî and ilhâm, have been closed forever. In the eyes of some Muslims, a person who is the recipient of Divine Words cannot announce Allâh’s Words to the world, or if he does announce them, he must be punished for blasphemy. 

Human speech, actions, and words make you known to others. Is it not disgraceful to Living Truth to assert that He, with His limitless Attributes and Powers, no longer speaks to humans and that no relationship can exist between a mortal and the Eternal and Ever-Living Allâh? How can you seal up Allâh’s Mouth and His power of Speech?  Is it not true that there are some hearts that have an attraction, a desire, and a love for their Creator that demands nearness and sweet Converse? The Most Gracious, the Ever Merciful, has certainly inspired the hearts of His servants with untold eagerness for Him and has drawn them close to His Love, affection, and devotion. To propose that in such a condition, the Ever Merciful (al-Rahîm) would not desire to converse with them would be the equivalent of saying that all their love, devotion, and worship were in vain and that all their eagerness were only one-sided. The recipients of Divine Revelation are conclusive evidence that your soul has been fashioned for the delicious Converse with your Supreme Creator. Unless Allâh provides solace by His Words, the mere supplications, worships, formal Prayers, and admiration of His handiworks alone cannot provide the real comfort being sought after by the seeker.

You are inclined through your innate nature to love piety and virtue and to hate evil and unrighteousness. You have not inherited any eternal sin. The Creator has created you in the “finest make and the best proportions with enormous capabilities for all-round advancement through the process of evolution” (95:4), and it is in consideration of these capabilities (لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ) that Allâh draws you so powerfully to His love, affection, and devotion. Allâh is the Being Who has ever called humankind to Himself by announcing: 

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

“And When My servants ask you concerning Me (tell them) I am nearby indeed. I answer the prayer of the supplicant when he prays to Me, so they should respond to My call, and believe in Me (that I possess all these Attributes) so that they may proceed in the right way” (2:186).  

“I am nearby indeed” is what He says, and He still says these Words if anyone would listen. He speaks to His favoured ones and bestows satisfaction and contentment upon their hearts with His majestic and delicious Words.  He listens to them and responds to them, and in hearing their supplications, He informs them of their acceptance.  

It is only through Allâh’s verbal manifestation that you acquire a true living Faith and that a new relationship is established between you and your Creator. Your inner darkness is dispelled, and a wonderful change becomes evident in your heart. The All-Merciful ignites in His servant the “Light of Knowledge” (nûr al-‘Ilm نُور العلم). The Divine Converse (kalâmكلام ) does not automatically arise through seeking, asking, or formal Prayers. The guaranteed recompense of sincere seeking and asking and Prayers will be the “Gardens of Paradise” in the hereafter, but Divine Speech is a blessing, and He blesses His servant with it as a gift without being asked. You cannot demand from Allâh Revelation because of your nobility or heritage, nor can you earn it by virtue of your deeds. His Self-Disclosure is a sheer gift and Grace, which He gives to whomsoever He wishes among His servants (30:48). No human being, nor any church or organization, can judge the nobility or saintliness of a person. Only the Ever-Merciful judges through His own measure who it is that is noble (53:32), and it is He alone who chooses in His Judgment with whom He talks.

Our Creator is kind to us, for He has left the door of Sainthood ( – walâyat) open. Sainthood will not end. Only the legislating prophethood (- nabûwwat) and apostleship (risâlat) has ended, but not sainthood. Divine Self-Disclosure (wahî-i-ilâhî) and the Lordly Sending Down (anzâl al-Rabbânîأنزال الرباني) cannot end, since the preservation of entire cosmos (hifz al-‘Âlamحِفظ العالم) depends on it. The door of Allâh’s blessings of Divine Converse has always been open, and it shall remain open. It is open in this age, just as it was open in the past, in the age of  Noah, Abraham, Ishmael, Isaac, Jacob, Moses, his mother, Aaron, Jesus, his mother Mary, and his disciples, and maybe also Laozi (of the Dao De Jing), Confucius, Buddha, Rama, Krishna, and others whom you do not know, and finally, of course, Muhammad (pbuh) and his Companions and reformers (mujaddadîn and muhaddathîn(, and so many other men and women of the ummah of the Holy Prophet (pbuh). 

Divine disclosure is not limited to Prophets

Allâh created the human being in the finest make and the best proportions (95:4) and taught him the art of intelligent and clear speech and reason (55:2-3). These faculties set him apart from the rest of His creation on this earth. Not only this, Allâh breathed into him His Spirit (32:9) which made him capable of being the recipient of the Divine words. Now this human being who carries His Spirit feels love for Him, seeks His nearness and a desire to hear His voice and longs for His glimpse, like a lover who wants to reach his beloved, like Moses when he spoke: My Lord! Reveal yourself to me that I may look at you (7:143). Such a yearning cannot be left unattended, without guidance, speech and sight. Now, if the Creator did not guide you, did not pay heed to your supplications, did not open for you who are knocking at His door, and did not cover you with His Love, He would be cruel and could not claim that He is al-Rahîm and al-Wadûd, the One full of Mercy and Love. Either you would have to deny His existence, or you must accept His Mercifulness, His Graciousness, His Power of Speech, His Power of listening to and answering your supplications, and His Power of Converse (kalâm; see 28:31–34). Therefore, attending to you is a requirement of His Attribute. 

He is invisible but manifests Himself to His chosen servants. Just as He hears, so does He speak. To whomsoever He wants to speak to, He discloses Himself. He sends His Revelation to His chosen ones because of their yearning for Him and there always exists a person who is “more pleasing to Him” (89:27–30) because of his yearning. “It is He Who sends down clear signs to His servant”(57:9). The All-Mighty is the Nourisher to Perfection of all the worlds (Rabb al-‘Âlâmîn), both in the physical and in the spiritual sense. His physical and spiritual nurturing (Rabûbîyyat) is not limited to a particular creation. Revelation (wahî) is a special manifestation of Divine Rabûbiyyat that is not restricted to any particular period of time or to any particular people or race. It is manifested in every period to His selected servants from among all nations. To believe that the process of Revelation has stopped after such and such a Prophet, or that this blessing was limited to one chosen people or one chosen language, amounts to rejecting His universal Lordship.

Revelation is possible only through “Muhammadan” Light

The Holy Prophet Muhammad (pbuh) is the last of all the Prophets. With him ends the Divine Rulings, and no further modification or addition can be made. He is the khâtim al-Nabbiyîn, “the Seal of the Prophets” (33:40), and nothing can enter through this seal without breaking it. He is the last of the long chain of Prophets. After him, the Saints (ʾauliyâʾ) and reformers(mujaddadîn) are the recipients of Divine Reports (akhbâr), where Divine Providence discloses to them according to their needs and capacities. They become recipients of the Divine Revelation only through the “Muhammadan” heritage and “Muhammadan Light,” and they can follow only the Divine Laws revealed by the Holy Prophet (pbuh). 

No exalted level of Divine Revelation (wahi) is possible to anyone “who does not accept (the call of) one calling to Allâh” (46:32) and who rejects the Message of Allâh given to the Holy Prophet Muhammad (pbuh). Today the blessing of wahi and Divine Discourse is reserved exclusively for the followers of the Holy Prophet (pbuh). The door of Divine Revelation (wahi) through the Light of Moses was closed by the advent of Jesus, and the door of Divine Revelation from the Light of Jesus was closed by the advent of Muhammad (pbuh). Though you read in the Holy Qur’ân that “those who follow the Jewish faith, the Christians and the Sabians, whosoever (of these truly) believes in Allâh and the Last Day and acts righteously shall have their reward with their Lord” (2:62), these rewards do not include special divine favours that are reserved for the followers of the Holy Prophet (pbuh). If you reject the messengership of Muhammad (pbuh), you will be denied the great blessings of Converse with Him, and if there is a false claimant to Divine Discourse or Revelation, he will be a liar in the eyes of Allâh and be subjected to His punishment (69:44–47).

Types of Revelation granted to Saints

Mujaddadîn are the Reformers of the age who are the appointees (ma‘mûr) of Allâh, selected by the All-Mighty for the reformation of the community (ummah) of Muhammad (pbuh). They are the imâms of their time. According to the sayings of the Holy Prophet (pbuh), his ummah will be blessed every hundred years with such Appointees. Having passed through all stages of sulûk, (the sûfî term for a spiritual stage of a sâlik, a searcher of Truth), they reach the stage of finâ fil-rasûl, the stage of being lost in the person of the Holy Prophet (pbuh). On the one hand, they have a tremendous love for the All-Mighty; on the other hand, they have a tremendous passion for the reformation and welfare of the ummah of Muhammad (pbuh). These persons are shown their spiritual station and divine office (muqâm) by God. They enjoy the honour of conversing with the All-Mighty. Their revealed prophecies enjoy the status of the “unveiled of the unseen.” Anyone who calls their claims fabrications is held accountable by Allâh and is liable for punishment. 

These reformers are positioned in the middle, between the Prophet (pbuh) and their ummah, the followers of the Prophets (pbuh). There is only a thin line of difference between these persons and the Prophets of Allâh. In the case of the Prophets, the reality that is called a “miracle” is termed karâmat, the reality that is called “innocence and chastity” is termed mahfûziyyat (being secured and guarded), and the reality that is called nabûwwat (the prophethood) is termed muhaddathiyyat (being honoured with Converse with the All-Mighty). Though they are not Prophets, they wear the cloak of zallî nabûwwat (reflective prophethood), because perfect walâyat (sainthood) is a reflective prophethood. Ibn al-‘Arabî  coined a special term for them. He called their walâyat nabûwwat ‘amma, common prophethood (Ibn al-‘Arabî in Fatûhât al-Makîyya 73:9). Shaikh ‘Abdul Qâdir al-Jilânî said: “The Prophets are given the name Prophet [nabî] or Apostle [rasûl], but we are given the title of muhaddathiyyat” (Saif al-Rahmânî by Syed Muhammad Makkî). Imâm Abd al-Wahâb Shairânî said that nabûwwat mutliqa continues (see Al-Bawâqî al-Jawâhir 2:35). Jalâl al-Dîn Rûmî said in his Persian couplet (Mathnawî Daftar 5): “O Disciple! He is the prophet of this time, because the Light of prophethood emanates from him. So try to excel in service and obedience, in order to attain prophethood within the ummah.” There are many Muslim scholars who are of the same opinion (for example, Muftî Kifâyatullâh, President of the Jamî‘at ‘Ulemâ Hind, in Majalas al-Ahrâr; Muhammad Ismâ‘îl Shahîd Dehlavî; Shabbîr Ahmad Uthmânî in Al-Sha‘ab; Muftî Muhammad Shâfî‘ in Khatam Nabûwwat; and Muhammad Idrîs Kandhalvî in Masku al-Khitâm). They have termed these persons “non-law-bearing Prophets.” 

Manifest prophethood (nabûwwat-i-zâhirî) has come to an end, as the Holy Prophet (pbuh) said: “There will be no Prophet after me.” But the hidden (bâtinî) spirit of prophethood has not come to an end. Muhaddathiyyat and walâyat contain strong aspects of prophethood. Those Saints can be called heirs of the Messengers of Allâh. In spite of the prestige and honour they enjoy in divine court, and in spite of the fact that Divine Revelation rains upon them, they do not belong to the category of the Prophets (zumrâh anbiyâ) in the strict sense. They are members of the category of Saints. Their Revelation (wahî walâyat) is not identical with the prophetic Revelations.  Ibn Asâkar narrated from Anas that the Holy Prophet (pbuh) said, “There has certainly been no Prophet in the past except that there shall be a like of them in my ummah.” In the context of what has been said previously, you know the claim of Mujjaddid Hadzrat Mu‘înuddîn Chishtî about his likeness to Jesus: “Every moment the Holy Spirit shines within Mu‘înuddîn. Though I do not proclaim it, but I have become the second Jesus” (Chishtî).

According to Islamic tradition, the word rasûl, or nabî, is used for Prophet, a person who conveys a Divine Law, or the one who abrogates some earlier Divine Commandment and replaces it with a new one and who is not ummatî or a follower of any other Prophet. It is therefore not appropriate to use the term nabî for muhaddithin, mujaddidin, or walîullahs, because it may confuse the common Muslim understanding of the word nabî. Revelation granted to the Prophets (wahî nabûwwat) is a special category of Revelation that is granted only to the Prophets. The Holy Qur’ân mentions the names of some of these Prophets, but not all of them (40:78); it requires from you not only the belief in the Holy Prophet of Islam (pbuh) but in all of the Prophets of Allâh (2:4) sent to all nations all over the world. The doctrine of belief in all the Prophets is taught repeatedly in the Holy Qur’ân (2:4, 177; 3:84; 42:13). Now, rejection of the Prophets of Allâh, or calling any one of them a liar, renders a Muslim a disbeliever (kâfir), according to the teachings of the Holy Qur’ân. On the other hand rejection or refusal of a muhaddith or a mujaddid or a Saint does not render any Muslim a kâfir, although calling such a person a liar creates undue mischief and may bring about divine displeasure on the accuser.   

All Prophets, the Saints, and others who have received Revelation from Allâh made the same statement about Allâh and His absolute Unity. They have not differed. They have confirmed one another. Water from the sky is always the same when it descends, free from all impurities. You should understand and grasp their knowledge, since they have received this knowledge from your Lord.

Revelation is unasked Divine reward of righteousness 

You have been created for attaining to the true Gnosis and for being imbued with hues of those Divine Attributes, the knowledge of which has been given to you in the Holy Qur’ân. It is because of this very special relationship of the Creator with His creation, whom He created in the finest make (95:4), that the angels received the Divine Command, “Make obeisance to Adam” (2:34). Spiritual insight and God-Gnosis can be achieved only through righteousness, and the unasked-for reward of that is Revelation, with its different stages on which the servant has no claim.  Treading on the road of rectitude and piety (taqwâ; 2:2) with other heights of good morals, and avoidance of evils, leads to the spiritual experience in the form of Divine Revelation. You reach that special stage at which you can comprehend the reality of Divine Communication. Its witnesses are the apostles, the mujaddadîn (reformers), the Sûfîs – the Saints, and thousands among the true followers of the Messengers. All these were imbued with gnosis and knowledge and bear testimony through their personal experiences that Allâh, the High and Exalted, communicates with them through dreams, visions, and Revelation, and there are occasions when they hear their Creators delicious Words.

Spiritual experience of the recipient of Revelation

The process of wahî takes place when the person is awake and is in a state of extraordinarily aroused perception, and in spiritual and physical purification. Without the intervention of any physical cause a state of transportation and drowsiness overtakes him and the recipient enters into a state of deep trance and feels the special attraction and the love of the All-Mighty and loses all consciousness of his physical thinking self. There is a lot of sweetness and feelings of love in this discourse accompanied by a strong yearning to have a look at His Lord. He forgets his own self and his five senses go into a state of abeyance. The slate of the conscious mind is wiped clean. With the disappearance of consciousness comes a new consciousness, which is more powerful and is felt as a real state. In this state you delve deeply into the mysteries of the Being. You do not consider this state to be unreal as compared with the real world you were in before, nor do you consider it to be a figment of your imagination (see 20:11–46). There is much sweetness and feelings of love in this Divine Discourse, accompanied by a strong yearning to have a look at His Lord. There exists no human language, no writing, and no speech other than the Divine Speech that can describe this state to a non-recipient.

The veils that cover the servant from his Lord may be many or may be few, each time the same or each time different. This explains the diverse reactions of the servant while receiving a Revelation. The Holy Prophet (pbuh) described that sometimes the Revelation came down to him “like a chain crossing on the pebbles.” Sometimes it was the Angel Gabriel (- Jibra’îl) who brought it down (26:193–194). This was an extremely intense experience for him. He felt very cold and would shiver on hot summer days; sometimes on cold days, he would perspire. ‘Âishah^(rz), the wife of the Holy Prophet (pbuh), described the physical condition of the Holy Prophet (pbuh) while he was receiving Revelation. She says that he was lying with his head on her thighs when a Revelation came. She felt a very heavy, almost unbearable pressure on her thighs, and she thought for a while that they were going to fracture. She also described how the face of the Holy Prophet (pbuh) became red and how his body was covered with sweat each time he received the Divine Words. Another tradition tells that the Holy Prophet (pbuh) was riding a camel when a Revelation came and that under the pressure of this Revelation, the camel he was riding became immobilized.

Allâh spoke to Moses from behind the veil of a burning bush. Moses spoke and he was spoken to without being thunderstruck. However, when Moses asked Allâh to show Himself to him, Moses and the mountain were thunderstruck. Therefore, the intensity of Divine Self-Revelation depends on the preparedness of the soul for Divine Self-Disclosure.

Misconceptions about Revelation

Some psychologists have tried to explain the experience of Revelation as phenomenon of the subconscious. Ibn Khaldûn accepted the existence of the subconscious in his book Muqaddima,but he rejected the idea that the Divine Revelation originates from this source. The vast and limitless experience of Divine Revelation cannot be limited to the confines of the subconscious. “We have to concede the presence of superconscious and alerted state of perception in addition to the presence of subconscious and conscious.” God says: “And those who do not know (the wisdom implied in Divine revelation) say, Why does not Allâh (Himself) speak to us or give us a (convincing) sign?” (2:118). They deny the existence of Divine Revelation solely on the grounds that they do not see Divine Revelation coming down, and they do not hear its sound, or they have not personally experienced it nor have they ever seen any miracle being performed. This does not prove that it has no existence. The absence of knowledge is no argument for the nonexistence of something. That is the same as denying the existence of light merely because one’s eyes cannot see it. There have always been holy ones from time immemorial who have had this spiritual experience, whose ears heard the Highs voice, whose eyes saw visions, whose “sense of smell detected the divine fragrance that swept gently and smoothly through the air and over waters. Just as a person who is born blind cannot understand the difference between light and darkness, similarly one who has not had any spiritual experience and has not undergone the experience of receiving Divine Revelation cannot be fully aware of the reality of this phenomenon. It is better to accept the guidance of wise men blessed with spiritual sight than to wander and stumble around in darkness.

 “We-ness”, “He-ness” and “I-ness” of Allâh

Mâhiyyat al-Haqq – Huwiya – Inniya

When you go through the pages of the Holy Qur’ân, you will find verses where the Divine Grace addresses you in We-form, in others in He-form and a few time in I-form. These are, respectively, the “We-ness” (mâhiyyat al-Haqq), the “He-ness” (huwiya), and the “I-ness” (- anniya,or inniya) of Allâh. 

The “We-ness” of Allâh (Mâhiyyat al-Haqq): The “We-ness”of Allâh expresses His Might, His Power, His Glory and His Majesty (- Jalâl). Typical verses in this “We-form” you read is as follows:

أَلَمْ يَرَوْا۟ كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍۢ مَّكَّنَّـٰهُمْ فِى ٱلْأَرْضِ مَا لَمْ نُمَكِّن لَّكُمْ وَأَرْسَلْنَا ٱلسَّمَآءَ عَلَيْهِم مِّدْرَارًۭا وَجَعَلْنَا ٱلْأَنْهَـٰرَ تَجْرِى مِن تَحْتِهِمْ فَأَهْلَكْنَـٰهُم بِذُنُوبِهِمْ وَأَنشَأْنَا مِنۢ بَعْدِهِمْ قَرْنًا ءَاخَرِينَ

“Have these people not considered how many generation We have destroyed before them to whom We had given them so firm a hold and power on the earth, such a firm hold as We have not given you? And We sent clouds over them pouring down abundant rain, and We caused rivers to flow subject to their command and control. Yet We destroyed them owing to their sins and raised other generations after them” (6:6).

وَلَقَدْ أَرْسَلْنَآ إِلَىٰٓ أُمَمٍۢ مِّن قَبْلِكَ فَأَخَذْنَـٰهُم بِٱلْبَأْسَآءِ وَٱلضَّرَّآءِ لَعَلَّهُمْ يَتَضَرَّعُونَ فَلَوْلَآ إِذْ جَآءَهُم بَأْسُنَا تَضَرَّعُوا۟ وَلَـٰكِن قَسَتْ قُلُوبُهُمْ وَزَيَّنَ لَهُمُ ٱلشَّيْطَـٰنُ مَا كَانُوا۟ يَعْمَلُونَ فَلَمَّا نَسُوا۟ مَا ذُكِّرُوا۟ بِهِۦ فَتَحْنَا عَلَيْهِمْ أَبْوَ‌ٰبَ كُلِّ شَىْءٍ حَتَّىٰٓ إِذَا فَرِحُوا۟ بِمَآ أُوتُوٓا۟ أَخَذْنَـٰهُم بَغْتَةًۭ فَإِذَا هُم مُّبْلِسُونَ

“We have already sent (Messengers) towards the communities before you, then (on their rejecting the Messengers) We afflicted them with destitution, calamities and adversities so that they might become humble (before Us). Why did they not then, when Our punishment overtook them, grow humble? (It was for the fact that) their hearts had hardened and satan had made their deeds seem fair to them. Then, when they abandoned that whereof they had been reminded, We opened to them the gates of everything. Until when they began to boast over what they were given, We seized them unawares; then behold! They were in sole despair (of all good). In this way the last remnants of these people who had acted wrongfully were completely rooted out” (6:42–45).

The We-form of usage can be called the “Who-is-it-ness” and “How-is-it-ness” of the Absolute Reality (mâhiyyat al-Haqq). The Majesty, the Glory and the Might hidden in the “We-ness” is made known only to those whose conduct remains in obedience to His commands, and those who have a link to Him. You can get lost in the “How-is-it-ness” of these verses while reflecting on them.  

The “He-ness” of Allâh (Huwiya): You will encounter many verses in which the Supreme Being addresses the humankind in “He-Form,” – where the pronoun “Huwa,” translated as “He,” is used. The “He-ness” requires the existence of two – the hidden one and that from which He is absent. “Hiddenness” necessarily occurs in relation to another. For example we read:

وَهُوَ اللَّهُ فِي السَّمَاوَاتِ وَفِي الْأَرْضِ

“And He (هُوَ) is Allâh Who is in the heavens and in the earth” (6:3).

The “He-ness,” or the huwiya, of Allâh refers to His Hidden Essential Reality (al-Haqîqat al-Ghaybîyya). With huwiya He describes Himself and refers to His own Reality when He says, قُلْ هُوَ اللَّهُ أَحَدٌ   Say! He (هُوَ) is Allâh, the One and Alone in His Being” (112:1), The word Qul قُلْ  (- Say!) is to be understood as Command. Because of His being hidden (al-Bâtiniyah), these verses are accompanied with one or more of His Attributes that describe Him. You will read for example:

هُوَ اللَّهُ الَّذِي لَا إِلَـٰهَ إِلَّا هُوَ ۖ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَـٰنُ الرَّحِيمُ هُوَ اللَّهُ الَّذِي لَا إِلَـٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ

“He is Allâh, beside Whom there is no other, cannot be and will never be one worthy of worship but He. He is the Knower of unseen and seen, He is the Most Gracious and Ever Merciful.  (He is) the Supreme Sovereign, the Holy One, the Most Perfect, Bestower of peaceful security, the Guardian, the All-Mighty, the Compensator of losses, the Possessor of all greatness. Holy is Allâh, far beyond and above the things they associate with Him.  He is Allâh, the Creator (of the matter and the spirit), the Maker, the Bestower of forms (and fashioner of everything suiting to its requirement). All fair Attributes belong to Him. All that lies in the heavens and the earth declares His glory; He is the All-Mighty, the All-Wise.” (59:22–24)

There are many other similar verses such as: “He is the All-Hearing, the All-Knowing” (6:13); “He is the Possessor of every power to do all that He will. And He is the All-Dominant over His servants. And He is the All-Wise, the All-Aware” (6:17–18); “He has perfect knowledge of everything” (6:101); “He is All-Powerful, All-Mighty” (42:19); “It is He Who accepts penitence of His servants and pardons (them their) evil deeds, and He knows all that you do” (42:25); and “He it is Who sends down rain after the people have lost all hope and unfolds His mercy. He alone is the Patron, the Praiseworthy” (42:28). 

When you reflect on creation, you use your reason and reflect on its Creator, and your reflection is based on your experience. There is no way of escaping this kind of limited anthropocentrism, thinking about Allâh in human terms and in terms of your human life. If you try to avoid thinking about Allâh in this fashion, you will be obliged to imagine Him as though He were either a machine or a blind force. However, you do not, in reality, speak of “it” when you talk of Allâh; you speak of Him. That means that Allâh is better understood as being personal rather than impersonal.  Obviously, He is not a person in just the same sense in which you are a person. That would be quite absurd, for it would negate the infinite nature and His inscrutable quality. He is far above that which any human being can perceive or reflect (see chapter on p. 8). The Attributes of Allâh are the most valuable clue you have in order to know Him.

When you ascribe personality to Allâh, you are saying that He is One (Wâhid; 2:163). He is free in His nature and not bound by chains of imposed necessity (2:255).  He has a Will (3:26) and a Purpose (51:56). He is a Being without a physical body (24:35). He is not bound by the limitations of time and space, which beset you with your physical body. He is both immeasurable and eternal, beyond measurement by watches, clocks, or calendars. In spite of all this, the whole of the scriptural record, as well as the experience of Prophets and Saints, testify to the personal relationship, which they had with Him. He can and does enter into communion with that who is not Himself (2:186).  

The “I-ness” of Allâh (Anniya, Inniya): There are not many verses in the Holy Qur’ân in which the All-Merciful addresses a human being while referring to Himself in the “I-form.” This is the “I-ness” (anniya, or inniya) of Allâh. The “I-ness” corresponds to what is expressed in the English first-person pronoun “I.” This use of first person, unlike that of the third person, does not necessitate the existence of anything hidden. The anniya,or inniya (20:14) of Allâh is limited to express the Lords special nearness to His servant in a way that shows His intimacy and close relationship. In the Qur’ân, Moses (Mûsâ) was addressed while he was “on the quest of fire” with the following Words:  يَا مُوسَىٰ إِنَّهُ أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ,“O Moses! The fact is that I am Allâh, the All-Mighty [al-‘Azîz], the All-Wise [al-Hakîm]” (27:9), and again: إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ, “I am, Allâh, the Lord of the worlds”(28:30). What an expression of love, beauty, and nearness you read in the verse when Allâh addresses Moses: وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي وَلِتُصْنَعَ عَلَىٰ عَيْنِي “And I endowed you with My love (with the result) that you were brought up before My eyes and under My protection” (20:39), and again: وَاصْطَنَعْتُكَ لِنَفْسِي “I, (having made you perfect,) have chosen you for Myself” (20:41). The same I-form is used in Allâh’s response to Jesus when Jesus prayed for his followers for a “sure and lasting food from heaven that it may be to us (a source of) festival ever recurring, to the first of us and the last of us” (5:114). Jesus received the good tidings and a warning for future generation (5:115).  In his I-form, God addresses the soul who has attained His nearness: 

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً فَادْخُلِي فِي عِبَادِي وَادْخُلِي جَنَّتِي

“O you soul at peace! Come back to your Lord well-pleased with Him and He well-pleased with you. Enter the fold of My chosen servants, And enter the Garden made by Me.” (89:27–30)

In some verses you find a change from the “We-ness” to the first-person “I-ness”: 

وَلَنُسْكِنَنَّكُمُ الْأَرْضَ مِن بَعْدِهِمْ ۚ ذَ‌ٰلِكَ لِمَنْ خَافَ مَقَامِي وَخَافَ وَعِيدِ

“And We will surely make you occupy the country after them. That (promise) shall hold good for everyone of him who fears to stand before My tribunal and fears My threatful warning.” (14:14; see also 31:10-11) 

Here is a change from His Majesty and Power into His Mercy and Reward. In some other places, (e.g. see 25:45), you find similar abrupt change from “He-ness” into “We-ness.” These shifts show His Attributes of Power and at the same time His closeness to a human being. Change from “He-ness” to “We-ness” also indicates the employment of several Divine forces in that particular process. Such transitions also show that Allâh is indefinable and it is the inadequacy of human speech that makes it necessary to refer to the Supreme Being by pronouns applicable only to finite, created beings. These shifts are neither haphazardous nor accidental; rather they are deliberate linguistic intentions. Where Allâh’s Self-Sufficiency and Independence are intended to be emphasized, or where a work is to be performed through His divine decree, and His Power and the Majesty is expressed, the “We-form” appears, and when it is to be emphasized that Allâh will bring about a result through the agency of angels in association with one or more of His Attributes, the “He-form” is used. The “I-ness” is always to denote Allâh’s intimacy with His servant, with a message not only of hope and of love for him, but also of awe and fear as He says:

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ

“Therefore, Glorify Me and I will grant you eminence and be thankful to Me, and be not ungrateful (for My favours to you)” (2:152)

Monotheism in its Absolute Purity

Ahadîyyat and Wahdânîyyat

وَإِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ ۖ لَّا إِلَـٰهَ إِلَّا هُوَ الرَّحْمَـٰنُ الرَّحِيمُ

“And your God is One God, there is no other, cannot be and will never be one worthy of worship but He, the Most Gracious, the Ever Merciful” (2:163).

The main theme of the Holy Qur’ân, the one that predominates over all other themes, is that of Oneness of His Being His Ahadîyyat and Wahdanîyyat. “He lets none associate with Him, and share His judgment” (18:26). “So let him who hopes to meet his Lord do deeds of righteousness and let him associate no one in the worship of his Lord” (18:110). “Indeed, he who associates anything with Allâh falls, as it were, from on high, and either the birds snatch him away or the wind blows him off to some deep place very far away” (22:31), and “associate no partners with Allâh, surely this (act of) associating partners (with Him) is a grievous wrong” (31:13). These statements and many similar others constitute the cornerstone of all statements in the Holy Qur’ân. Ilâhun Wâhid,إِلَـٰهٌ وَاحِدٌ (the only One Deity; 2:163), is the basic Attribute of Allâh and the foundation of the Muslim confession La ilâha ill-Allâh,لَّا إِلَـٰهَ إِلَّا اللَّهُ َ: “There is no other, cannot be and will never be one worthy of worship but He.” It is this confession, which when combined with the confession of the prophethood of Muhammad (pbuh), admits a person into the fold of Islam. 

The Unity of Allâh implies that He is One and Unique in His Being, One and Unique in His Attributes, and One and Unique in His works. His Oneness means that there is neither plurality of gods nor plurality of persons in His Godhead. His Oneness in His Attributes implies that no other being possesses one or more of His Divine Attributes in its perfection. His Oneness in works implies that none can do that which Allâh has done or that which He may do, and no other being has influence over His intentions and Holy desires (irâdat al-Muqaddasإرادة المقدٌس). Multiplicity exists only in His Names and Attributes, but His every attributive Name is invested with all His other Names. This is because His every Name implies His essence as well as a particular aspect it enshrines. Allâh is the Name that combines all His Names.  

There are two Arabic words stated that signify the oneness – Ahad and Wâhid.  Allâh says, He is Ahad أَحَدٌ  (the Unique One; 112:1) and says, He is Ilâhun Wâhid,إِلَـٰهٌ وَاحِدٌ (the Only One Deity; 2:163). These Divine names lack the typical Arabic article al, which is added in Arabic as prefix to an adjective to denote perfection. For example, Allâh is not simply Rahmân (Gracious) but al-Rahmân (the Most Gracious). Allâh’s Attribute Ahad أَحَدٌ and ilâhun Wâhid,إِلَـٰهٌ وَاحِدٌ lack the prefix of al. This is because these Arabic words stand for perfection inherent in them. They do not need any further perfection. This doctrine of Unity is beautifully summed up in one of the shortest chapter of the Holy Qur’ân:

قُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ

“Say! [The fact is] He is Allâh, the One and Alone in His Being [Ahad]. Allâh is that Supreme Being Who is the Independent and Besought of all and Unique in all His Attributes [al-Samad]. He begets none and is begotten by no one; and there is none His equal.” (112:1–4).  

The above verses (112:1-4) mention two basic Divine Attributes – the Attribute of Ahad and that of al-Samad.  Ahad أَحَدٌ  stands for perfect uniqueness in its oneness. It is one of the wonders of the Arabic language and of the Qur’ân that this word is used as an Attribute of Allâh. Because of the perfection inherent in this word, it can never be used to describe anyone else. Allâh is Ahad in the sense of absolute Uniqueness, not in a numerical sense that has its second and third. Unlike His Attributes of Resemblance—such as He sees (huwa al-Basir) and He listens (huwa al-Sami), Attributes that can be shared by his creation to some extent, the Attribute of Ahadiyyat أحديٌت cannot be shared. This Attribute adheres to His Essence, and no other language has any one word that can give the meaning imbedded in this word.    

Ahadiyyat – Unity in its Uniqueness:  Allâh is such a unique One (Ahad) that even His Attributes are not separate from Him. He is not of a composite nature like the God of the Trinity. He is All-Compact in His Unity, and all human intellect becomes helpless in trying to conceive His uniqueness in His Oneness (Ahadiyyat). There is no place in Ahadiyyat to allow for being one of many, nor does His Ahadiyyat admit another one to dissolve in it and become a part of it, nor does it allow any differentiation or distinction, and none can have any share in His Lordship. Shiblî (d. 335 AH / 946 CE) said, “Whoever tells about Ahadiyyat using clear statements is deviating from the straight path. Whoever is silent about it is ignorant. Whoever presumes that he has arrived at understanding Ahadiyyat has not arrived. Whoever speaks of it is unaware. Whoever thinks he is near to understand it is distant, whoever thinks he has found it has lost it. Everyone that you describe from your imagination or perceive through your intellect comes from you, not from Him, and it returns to you, because it is contingent and fabricated like you.  He is veiled in His Ahadiyyat. Only the servitude (‘abûdîyyat) of a Gnostic has a link to His Ahadiyyat.”

The word al–Samadالصَّمَدُ occurs in the Holy Qur’ân only once (112:2) and is applied to Allâh alone. Samad is something that has no hollow space in it, and nothing can enter it or come out of it. This Attribute rejects outright the dogma of Trinity. Samad is clean, transparent, and invisible, something on which no dust can fall (William Edward Lane, Arabic-English Lexicon). Al-Samad is that Supreme Being Who is beyond all philosophical conceptions, a Being that is eternal and everlasting and is the Sustainer, on Whom everything depends, whereas He Himself is Independent. The word Al-Samad comprises the concept of Primary Cause, “Eternalship,” and Independence, combined with the idea that everything existing or conceivable goes back to Him as its source and is dependent on Him for its beginning as well as for its continued existence (Lisân al-‘Arab by Mukarram bin Manzûr; Tâj al-‘Arûs by Murtaza Balgrâmî; Al-Mufradât fî Gharâib al-Qur’ân by Abû al-Qâsim Husain al-Râghib). 

Chapter 112:1–4 of the Holy Qur’ân cited above points out the fundamental errors of many religions and rejects outright all forms of polytheism, including the doctrine of Trinity, “sonship,” and partnership or need for an intercessor. The simple words from Chapter 112 reject the belief of the Hindus that soul and matter are eternal and coexist with God. They also negate the belief of incarnation, according to which a mere human being is likened to God. These verses illuminate the heart of a human being with the true Divine Unity and His Glory and tell him that no defective qualities can be attributed to the Deity he is worshipping. It tells him that his Deity has no second to share in His Lordship, nor in His Essence or His Love; the idea of a second being is inconceivable. His Deity is neither the starting link of any chain nor its last link. Soul and matter are not coeternal with Him but rather are His creation. To Him alone obedience is rendered; without Him no affair is accomplished. He will continue to exist beyond time,. He is above time, for time is also His creation (103:1). When the creation has ceased to exist, He will exist as He existed before creation. He is above conception and conjecture. His Attributes have no limit.  He does not require the assistance of any other being to carry on His work.  Everything existing or conceivable goes back to Him as its source. Any attempt at depicting Him by means of figurative representation or by abstract symbols is wrong. None sees Him other than Him. None perceives Him other than He. This is Allâh, the One and Only Deity to be adored and worshipped. This is the Deity as presented by the Holy Qur’ân.   

Wahdânîyyat of Allâh: The word wâhid, وَاحِدٌ denotes the number one, which is followed by the second (number two) and then the third (number three) and so on. The Christians say that God is one (Wâhid), and to this number another two are added to make three, yet the three, according to them, are one. The Hindus are not much different with their “Trimutri” – the three gods. Allâh says, He is al-Wâhid (13:16) – (with the Arabic prefix al denoting perfection according to Arabic rules), meaning the Only One, that is no number can be added to His Oneness. When the word wâhid – without the prefix al, is used for Allâh, it is always in combination with another word like ilâha إِلَـٰهٌ as in ilâhun Wâhid,إِلَـٰهٌ وَاحِدٌ –  that is, no other deity can be added or associated with Him. This association is called shirk in the Holy Qur’ân (18:26; 18:110). Belief in the Unity of God (Wahdânîyyat وحدانيت of Allâh) is to believe that His Being is free from every associate, whether that associate is an idol or a human being as God incarnate, the sun, the moon, a river, fire, a tree, ones ego, ones desires or deceit, a Holy Ghost or any other spirit. It is against the claim of belief in Wahdânîyyat of Allâh to conceive of something or someone as possessing any power similar to Him or any attribute equal to Him, or to accept anyone else as co-sustainer or co-provider. Similarly, to hold anyone as bestowing honour or disgrace; to consider anyone as helper; or to confine your love, your worship, your humility, your hopes, and your awe to anyone other than Him—be he Jesus, Mary, Krishna, Buddha, Muhammad, ‘Alî, Hussein or anyone else—contradicts this belief.  No Unity can be complete without the following three types of particularization: (1) there is the Unity of Being. (2) There is the Unity of Attributes—that is to say, all good Attributes (al-Asmâ’ al-Husnâ) are confined to His Being, and those other Attributes of resemblance, which are shared with His creation, which may offer to sustain benefits, are only a part of the system set up by Him. (3) No one is to be considered His associate in the matters of love, worship, and awe. We read in the chapter Al-‘râf:

أَيُشْرِكُونَ مَا لَا يَخْلُقُ شَيْئًا وَهُمْ يُخْلَقُونَ وَلَا يَسْتَطِيعُونَ لَهُمْ نَصْرًا وَلَا أَنفُسَهُمْ يَنصُرُونَ وَإِن تَدْعُوهُمْ إِلَى الْهُدَىٰ لَا يَتَّبِعُوكُمْ ۚ سَوَاءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنتُمْ صَامِتُونَ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ عِبَادٌ أَمْثَالُكُمْ ۖ فَادْعُوهُمْ فَلْيَسْتَجِيبُوا لَكُمْ إِن كُنتُمْ صَادِقِينَ أَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَا ۖ أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَا ۖ أَمْ لَهُمْ أَعْيُنٌ يُبْصِرُونَ بِهَا ۖ أَمْ لَهُمْ آذَانٌ يَسْمَعُونَ بِهَا ۗ قُلِ ادْعُوا شُرَكَاءَكُمْ ثُمَّ كِيدُونِ فَلَا تُنظِرُونِ إِنَّ وَلِيِّيَ اللَّهُ الَّذِي نَزَّلَ الْكِتَابَ ۖ وَهُوَ يَتَوَلَّى الصَّالِحِينَ وَالَّذِينَ تَدْعُونَ مِن دُونِهِ لَا يَسْتَطِيعُونَ نَصْرَكُمْ وَلَا أَنفُسَهُمْ يَنصُرُونَ وَإِن تَدْعُوهُمْ إِلَى الْهُدَىٰ لَا يَسْمَعُوا ۖ وَتَرَاهُمْ يَنظُرُونَ إِلَيْكَ وَهُمْ لَا يُبْصِرُون 

“Do they associate (with Him as partners) those who create nothing but are themselves created? They (the associated gods) will have no power to give them (who associate partners with God) any help, nor can they help themselves. And if you invite these (associated gods) for (your) guidance, they will not respond to you. It makes no difference to you whether you call them or you remain silent. “Verily, those whom you call on beside Allâh are (merely helpless maids or) servants like yourselves. (If it is not so then) call on them, they should then make a response to you if you are right. Have these (gods) feet with which they walk, or have they hands with which they hold, or have they eyes with which they see, or have they ears with which they hear? Say, Call upon your associate gods, then contrive you all against me and give me no respite, (yet you will see that I am triumphant because), My Protecting-Friend is Allâh Who has revealed this perfect Book and He takes into (His) protection all the righteous. And those whom you call upon besides Him have no power to help you, nor can they help themselves. And if you call these (associates) to guidance they will not even be able to hear (you speak). And though you see them (as if they are) looking at you while (as a matter of fact) they do not see” (7:191–199).

Association of other gods with Allâh (shirkشِرك ) is not limited to the worship of god incarnates and spirits, and idols in houses of worship. It is also a form of shirk to suppose that other objects, dead or alive, possess one or more of the Attributes as the Supreme Being to the same extent. For example, to believe that there are three Persons in the Godhead and that the Son and the Holy Ghost are eternal, omnipotent, and omniscient, or that there is a creator of evil along with a creator of good, or that matter and soul are self-existing and coeternal. How can you feel comfortable taking another human being, one who slept, walked, ate, and got rid of what he had eaten, as an object of worship, adoring him or bowing before him? It is also a form of shirk to blindly obey religious leaders, assenting in what they enjoin and what they forbid, submitting to their behest. Such obedience perpetuates a slaved mind who has no power of judging what is good and great and what is wrong and inferior (16:75). Allâh says:

اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّه وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا إِلَـٰهًا وَاحِدًا ۖ لَّا إِلَـٰهَ إِلَّا هُوَ ۚ سُبْحَانَهُ عَمَّا يُشْرِكُونَ

“They have taken their learned men and their monks for lords apart from Allâh, and (similarly they have taken) the Messiah, son of Mary, whilst they were enjoined to worship none but One God. There is no other, cannot be and will never be One worthy of worship but He. Too glorified is He for what they associate (with Him).” (9:31)

To go after your desires—making these desires an object of your ultimate goal and worship—is yet another form of shirk. We read:

أَرَأَيْتَ مَنِ اتَّخَذَ إِلَـٰهَهُ هَوَاهُ

“Have you considered (over the plight of) one who has taken his own low desires for his deity?” (25:43)

Your desires are apt to become objects of your adoration. You clothe your desires in a divine garb. Your worldly wishes goad you to place them at the altar of divinity. Intellectually, human beings may have advanced far enough so as not to bow before stones and stars, but they have not outgrown their worship of wealth, their excessive love for tribe or nation, their heroes, their flags, their leaders. These new idols still lie enthroned in the depth of many hearts, and humans are ready to sacrifice their lives for it. 

وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَـٰكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ ۚ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث \

 “Relate to them the news of him (the human being) to whom We gave Our commandments but he withdrew himself there from, the satan followed him (in his pursuit of the world and his impulses), with the result that he became one of those led astray. We would have exalted him (in ranks) thereby (- by means of these Our commandments) if he willed, but he remained inclined to this world and followed his low desires. His case therefore is like that of a dog [- symbol of greed], if you bear down upon it, it lolls its tongue out or if you leave it alone, it still lolls out its tongue.” (7:175-77)

You may not fall into the error of those who believe in incarnation of God. He is not in an object nor is any object within Him. He is now as He always was, the Unique One without oneness or manyness. Think of Him in this fashion. 

فَتَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ

“Allâh is Highly Exalted far above the things they associate (with Him)” (7:190; see also 9:31, 10:18, 27:63, 28:68).

Four Divine Graces of Mercy

Rabûbîyyat – Rahmânîyyat – Rahîmîyyat – Mâlikîyyat

In the very first verses of the Holy Qur’ân (1:1–4), Allâh introduces Himself to humankind with His four Attributes – Rabb al-‘Âlamîn,رَبِّ الْعَالَمِينَ (Creator, Evolver, Nourisher and Sustainer of the worlds of bodies and non-bodies), al-Rahmân, الرَّحْمَـٰن (the most Gracious), al-Rahîm,  الرَّحِيم (the Ever Merciful) and Mâlik-i-Yaum  a(l)-Dîn,مَالِكِ يَوْمِ الدِّينِ (King on the Day of Judgment). These are His four Attributes of Mercy. They are repeated several times during the five daily ritual Prayers of the Muslims, and are expounded in detail in the verses of the Holy Qur’ân. They rank above all His other Attributes made Him known to us. On these four Attributes rests the very existence of His entire creation. They are the fountainhead of His four Graces – the Grace of Rabûbîyyat, Rahmânîyyat, Rahîmîyyat and Mâlikîyyat. 

He says, “(He is) the Most Gracious (God, Who) is firmly and flawlessly established on (His) Throne (of Power),” الرَّحْمَـٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ (20:5). His “Throne of Power” is supported by these four Divine Graces. Each of these four Graces is related to Divine Mercy and Love. Together, the four Divine Graces may be called the mother of all Divine Graces, which are in operation at all times in the universe. The order in which they are mentioned in al-Fâtihah (1:1–4) is their natural order, and they are being manifested in the order mentioned. These Graces of Mercy and Love are being bestowed on his entire creation, because He desires to have them bestowed, not because of anything His creation has done to earn them.

Rabûbîyyat – The First Divine Grace

The Fountainhead of Allâh’s Rabûbîyyat  ربٌوبيت is His first Attribute, Rabb al-Âlamîn,رَبِّ الْعَالَمِينَ meaning, Creator, Evolver, Nourisher, and Sustainer of all the worlds. The cosmos, the worlds of spheres and planets, of life in all its forms (see 26:23–24), of spirits, of knowledge, and of other  realms of nonmatter—such as that of paradise (jannât), hellfire, angels, or anything that comes under the sway of Allâh’s Holy Intention (al-Irâdat al-Muqaddas) and His perfect Knowledge (al-‘Alim)—all are part of ‘alam-i-kabîr(themacrocosmos).

Every form of creation—living or nonliving, with forms or without forms—comes under the sway of Allâh’s Rabûbîyyat. All bodies were manifested and are still being manifested through it, and all were evolved and are still evolving through it. This Grace is the very origin of the universe. Were it to be withdrawn for even an instant, the universe would end, and had it not been for this Grace, there would have been no creation. Therefore, the Grace of Rabûbîyyat ranks above all other Graces, because it came into manifestation before other Graces were manifested. Even after the creation of the universe, the need for this Grace remains insistent in every moment, just as if Allâh had not yet created anything.  His Rabûbîyyat continues to envelop all objects of His creation. 

Allâh says, “Our word to a thing when We intend it (to come into being) is only that We say to it Be and it comes to be” (16:40; see also 2:117). Thus, His first word is the word “Be!”. All objects of creation are the result of obedience to the Command “Be!” Though in your faculty of imagination every impossible thing is possible through Him, still He brings into existence whatever He desires according to His eternal perfect Knowledge, His Will, and His merciful Intention (al-Irâdat al-Muqaddas). He desires all existing things, and He does not utter His Command unless He desires and intends it (2:117). 

Allâh’s creation is of two kinds. First is the creation prior to His existence-giving Command “Be!”. The creation before this Divine Command “Be!” is in His eternal Knowledge, and we are not given any knowledge of it. The second creation is the one that comes into existence after the existence-giving Command “Be!”. With this Command He brings into existence forms, which, in their state of nonexistence, were nonetheless pre-existing in His Knowledge. Moments of time are connected only to the existing things, but His Knowledge about them is from eternity, without any beginning (10:34). “Allâh [is the] Originator of the heavens and the earth, Possessor of the knowledge of the unseen and the seen” (39:46). He “starts the cycle of creation and then continues it” (10:34). He originates the “entities and forms” from His sacred Intention (- al-Irâdat al-Muqaddas) in accordance with His merciful Knowledge. Then, with His Command “Be!”, “He brings forth the living out of the lifeless and He brings forth the lifeless out of the living” (6:95). “Be!” shall be His Command to bring forth the Day of Judgment (6:73).

According to ‘Alî Ibn Abî Tâlib and other people of reflection, “dust” was the first universal reality. “And He originated the creation of human being from clay [dust]” (32:7). Then Allâh manifested Himself in Theophany to that “dust” through His Light (Nûr; 24:35). Within this dust was the entire cosmos in its potentiality and readiness (salâhiya).  Ibn al-‘Arabî said, “The origin of creation was the “cloud of dust”, (‘Amâ –  the Urwolke) which came into existence from the Known Reality [al-Haqq ألحق], Who is described neither by what is existent nor by what is nonexistent. He manifested Himself in Theophany through His Light (24:35) to that dust, which contained the entire universe in potentiality and readiness )al-Hayûlâ al-Kull(. Each thing in that dust received from His Light in accordance with its preparedness (isti’dâd). By bringing His Light and the dust together, Allâh made a mixture, and something of the one entered into the other.” Then there is a constant change from one state to the other, outwardly and inwardly (55:29) as you are told:

السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا

“He directed Himself towards the space [heaven]. Behold! It was (like) a mass of gas. (God) said to it [the space] and to the earth [dust], Come both of you (in obedience to Me) willingly or unwillingly. They said, We obey you with all our will.” (41:11)

After Allâh brought the masses of gas, دُخَانٌ  and “dust” together, there was a process of separation. 

أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا ۖ 

“… the heavens and the earth were (once) one mass all closed up, then We rent them apart.” (21:30).

Was this renting apart the “Big Bang” or was an “unrolling of the cosmos,” like the unrolling of the scrolls as the following verse indicates: 

يَوْمَ نَطْوِي السَّمَاءَ كَطَيِّ السِّجِلِّ لِلْكُتُبِ ۚ كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُّعِيدُهُ ۚ وَعْدًا عَلَيْنَا ۚ إِنَّا كُنَّا فَاعِلِينَ

“This is the Day when We shall roll up the heavens like the rolling up of the written scrolls by a scribe. Just as We started the process of the first creation so shall We reproduce it. This is a promise binding on Us; We shall certainly bring it about.” (21:104)

From this verse, which describes the Day of Judgment, you can infer the mystery of the beginnings of creation, the mystery behind the “Big Bang.” Creation was an “unrolling of heavens,” like the unrolling of the written scrolls of a “book.”  The rolled scrolls have the potential of energy, which when unrolled is let loose. How was the cosmos created? Did the initial expansion of the so-called big bang resemble an unrolling of scrolls as indicated in verse 21:104? The scientific quest for the fundamental laws of nature has always resulted in unification. The laws of fall and the laws of planetary motion were unified into one theory of gravity and the apparently so distinct phenomena of electricity and magnetism are but two aspects of a unified electromagnetism. The theory of relativity has unified several ideas, intertwining time and space, energy and mass and more. Physicists have come a long way in their quest for a unified theory of all physical laws. 

It is futile to explain the Holy Qur’ân by relying on scientific findings, which itself is continuously evolving. Nevertheless, this unmistakable reference to the unitary origin of the universe, metaphorically described here as the heavens and the earth, strikingly anticipates the view of almost all modern astrophysicists that this universe originated as a single entity from one single element. Then He says:

قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَندَادًا ۚ ذَ‌ٰلِكَ رَبُّ الْعَالَمِينَوَجَعَلَ فِيهَا رَوَاسِيَ مِن فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاءً لِّلسَّائِلِينَثُمَّ اسْتَوَىٰ إِلَى 

“Would you really disbelieve in Him Who created the earth in two eons (a time period which we cannot reckon)? And do you set up compeers with Him? He alone is the Lord of the worlds. He placed therein [in the earth] firm mountains rising above (its surface) and showered it with His blessings [cosmic particles] and placed in it various provisions according to a set measure, (provisions to which) all those who require them have equal rights, (and all this He created) in four eons.” (41:9–10)

فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَىٰ فِي كُلِّ سَمَاءٍ أَمْرَهَا ۚ وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ۚ ذَ‌ٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

“So He ordained them seven heavens in two eons and assigned to each (heaven) its (relevant) function. And We decked the nearest heaven with lamps [shining stars for light] and made it to guard. Such is the decree of the All-Mighty, the All-Knowing” (41:12).

Thus, there was a continuous evolution in cosmic creations. The following verse points to the great upheavals and violent agitations that led to the formation of the mountains, before human beings existed on earth. 

وَجَعَلْنَا فِي الْأَرْضِ رَوَاسِيَ أَن تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَّعَلَّهُمْ يَهْتَدُونَ

“And We have made firm mountains on the earth so that they may be a source of benefit and provision for the people and lest it should quake with them. And We made on it wide pathways that people may find right guidance to reach the goal” (21:31)

The mountains owe their rise to the gradual balancing process to which the solid crust of the earth is subjected. The mountains are like pegs, symbols of the firmness and relative equilibrium that the surface of the earth has gradually achieved in the course of its geological history. In cosmic space are aggregations of matter, which form planets, stars, nebulae, or galaxies.  Very little was known of biology in those days, but the Holy Qur’ân, in the clearest terms, speaks of water as being where life originated, and water as an essential requirement for life (21:30).

وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ

And it is from water that We created all life” (21:30).

The Holy Qur’ân is not a treatise on science. It merely refers to certain phenomena in nature to elucidate the principles underlying nature. Since the Holy Qur’ân comes from the Omniscient, All-Knowing Allâh, it cannot impart wrong knowledge. A number of scientific truths were mentioned in the Holy Qur’ân at a time when no one was aware of them. The Holy Qur’ân inspired the early Muslims to rescue astronomy from the clutches of astrology and place it on a strictly scientific basis, leading to many valuable discoveries.  

Just as the cosmos depended upon His Rabûbîyyat ربٌوبيت for its coming into existence, it is equally dependent upon it for its continuation and sustenance. It is not that after having created the cosmos, Allâh withdrew from its control, that He committed it to the laws of nature so that He Himself never intervenes in any way, that He is taking some rest until the Day of Judgment. No, His Rabûbîyyat is continuously providing a means for the physical requirements and sustenance of creation, collectively and without discrimination:

The coming into being from nonexistence and its development from the crudest form on its way to perfection is through the manifestation of His Grace of Rabûbîyyat. Under the ever-present eye of His Rabûbîyyat, you can see the stage for the wise development of living things in their respective spheres. Then He tells us the developmental stages of human origin from dust to the embryonic stages:  

وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَةٍ مِّن طِينٍ ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَّكِينٍ ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ ۚ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ

“We create a human being from an extract of clay; then We reduce him to a drop of sperm (and place him) in a safe depository; then We form the sperm into a clot; then We develop the clot into a lump of flesh; then We fashion bones out of this lump of flesh, then We clothe the bones with flesh, thereafter We evolve him into another being. Therefore blessed be Allâh the Best of Creators.” (23:12–14)

These Divine Words describe the working out of a grand scheme through millions of years, in order to bring life to its current shape. The verse (21:30): وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ   “And it is from water that We created all life, refers to water as the source of all living entities in His cosmos. Then your attention is drawn to the evolution of living species when you read, “It is He Who has evolved you from one living entity” (6:98). 

Evolution did not replace God.  Evolution is the process the Creator has used to bring life into being and into its perfection. The impressions of divine design are overwhelming everywhere in creation. In the scientific framework, it is not feasible to keep track of every gamma ray causing some mutation. This lack of knowledge or lack of control is paraphrased as “coincidence,” and an unavoidable consequence of this practical restriction is that you can make only punctual, local observations, which must be patched together. It is their failure to patch these together, which leads atheists to believe that evolution is supposedly “random” and – so they reason— whatever the process of evolution brings forth must therefore be without higher purpose. They fail to see that the Divine law permeating through the universe is purposeful and even the tiniest, most subtle change of state only happens in accordance with His Law, His Will and His Command. The care of the universe tires Him not (2:255). “Coincidence,” in the sense of an event that occurred surprisingly, unintentionally, or without control, corresponds to your lack of knowledge or power in some way or another. However, such a notion cannot exist for an All-Knowing Being, Who stands above even the time that He created. Evolution is no different from any other process in the universe. Powers working in the universe are not operating by themselves, but Divine Power operates through them. All the qualities and capacities with which the celestial bodies and earthly elements are temporarily invested are but a reflection of the Divine Power and Attributes eternally possessed by Allâh, the Supreme.  

There is nothing in the teachings of the Holy Qur’ân that is hostile or contradictory to established scientific truths, and the statements in the Holy Qur’ân on nature and creation are clear, requiring no lengthy explanations or hedging interpretations. 

Never Ending Creation

There is no stillness whatsoever in the cosmos (31:29); there is a constant change from one state to another, outwardly and inwardly, a change that you may or may not perceive. 

كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ

“Every moment He manifests Himself in a new state” (55:29).

The states come and go, and the changes leave their traces. The entire cosmos refuses to stay still, and His Rabûbîyyat is in operation all the time over His entire creation. At no time is the universe deprived of the benefit of His Rabûbîyyat

No doubt, the cosmos itself is a proof of His Names and His Attributes; we cannot say that the cosmos is a proof of His existence. We can only say that it is a proof of His Attributes. The cosmos signifies only that there is a Reality Who is the Designer and Regularizer (Rabb), but you do not have a proof that such a Reality exists and is living and controlling all the affairs. You cannot sense and perceive this Creator through reason or by inspecting His handiwork, the universe and its laws. The ultimate proof of His existence comes only through His Self-Disclosure and when He unveils and speaks. Allâh’s Rabûbîyyat is constantly providing means for His Self-Disclosure (wahî and ilhâm) that gives you the knowledge about Him and the certainty of His existence. He says:

قُلِ اللَّهُ يَهْدِي لِلْحَقِّ ۗ أَفَمَن يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لَّا يَهِدِّي إِلَّا أَن يُهْدَىٰ ۖ فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ

 “Say, ‘It is Allâh alone Who leads to the Truth’. Is then He Who leads to the Truth more worthy to be followed or he (assumed to be god) that cannot find the way (himself) unless he be guided? What, then, is the matter with you? How do you judge?” (10:34)

The Truth (al-Haqq الْحَقِّ) is He alone. Be sure, His Revelations, His unveiling and His speaking is the only definite source that provides you the absolute certainty you need of His presence. At times the ‘Âlam (realm) of misguidance, disbelief, and transgression flourishes; the earth becomes dark, and dead, and the light of faith is pulverized under this affliction. Then Allâh brings forth another ‘Âlamعالم (realm), and the dead earth throbs with a fresh life. 

قُلْ هَلْ مِن شُرَكَائِكُم مَّن يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ ۚ قُلِ اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ ۖ فَأَنَّىٰ تُؤْفَكُونَ

 “Say, is there anyone of your (associated) partners (with God) who starts the cycle of creation and then continues it? Say, ‘It is Allâh Who starts the cycle of creation and then continues it’. Whither then are you being deviated away (from the truth)?

Allâh alone starts the cycle of new creation. His Will and Decree descends from the heavens, and many are blessed with perceiving hearts and eloquent tongues to render Him thanks for His bounties. They make themselves lowly before the Lord of Greatness, and they run to Him in fear and hope, their eyes downcast with modesty and their faces turning wistfully to the Provider of all needs with resolute submissiveness. 

اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ ۖ فَإِذَا أَصَابَ بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُون وَإِن كَانُوا مِن قَبْلِ أَن يُنَزَّلَ عَلَيْهِم مِّن قَبْلِهِ لَمُبْلِسِين فَانظُرْ إِلَىٰ آثَارِ رَحْمَتِ اللَّهِ كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا 

“It is Allâh alone who sends forth the winds and they raise (the vapours to form) a cloud which He spreads out in the sky as He will and sets it layer upon layer, and you see the rain falling from its midst. And no sooner does He cause it [the Divine Revelation] to fall on whom He will of His servants, then they (the people) are filled with joy (because of the glad tidings). Though shortly before it was sent down upon them, they were in a state of despondency. Look, therefore, at the evidences of Allâh’s mercy! How He breathes life into the earth (making it green and flourishing) after its (state of) death.” (30:48–50)

When the darkness of  disbelief and ignorance prevails on earth, “and the night when it becomes (dark and) still” (93:2), that Divine Compassion and His eternal Mercy raises a person, one who is blessed with Divine Discourse and His Light. And with this Light, he dispels darkness and creates a new “world” (see 93:3). They are those who perceive this Light, those who are gifted with insight and whose hearts are clean, who are prepared for this reception. The most honoured of this group are the Prophets, their followers, apostles, and the righteous, the ones who are the true servants of Allâh, and they excel above all the rest. Many of them are reviled in the earth but are commended by Allâh in the heavens. When Allâh’s servant discards his own desires, empties his passion, is centered in Allâh and His worship, and glorifies Him with all the particles of his body, then the heart of such a one becomes a new ‘Âlam – a new world of its own; one of the ‘Âlam-i-Saghîr (the microcosmos).  

You may think that your journey comes to its end when you die, that the path before you is now closed, and that the time has come for you to take shelter in the silent obscurity of your grave. However, this is not true; the grave is not the end. Rather, it is the commencement of the unfolding of soul. Hâfiz of Shirâz, the great Persian mystic, said, “If just a little dust and water mixed in His bowl can yield such exquisite scents, sights, music, and whirling forms, what unspeakable wonders must wait with the commencement of the unfolding of the infinite numbers of petals that is the soul.” 

Raising the dead on the Day of Resurrection, or life after death, is one of the major themes of the Holy Qur’ân (see 23:16). On the Day of Judgment, the “job” and His involvement in affairs of Allâh does not come to an End after He simply assigns humankind to either the “Gardens of Paradise” or “hell,” as some may believe. Rather, resurrection is but a continuation of the cycle of creation (29:19). The life after death is a creation of Allâh, so His Grace of Rabûbîyyat will continue to operate in that life as well. 

نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ عَلَىٰ أَن نُّبَدِّلَ أَمْثَالَكُمْ وَنُنشِئَكُمْ فِي مَا لَا تَعْلَمُونَ وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَىٰ فَلَوْلَا تَذَكَّرُونَ

“It is We that have ordained death for all of you. And We cannot be stopped from (it), From replacing you with beings similar to you, (or from) evolving you into a form which is unknown to you (at present). And you certainly know of the first evolution. Then, why do you not reflect?” (56:60–62)

Many people mistakenly imagine death to be a state of nonexistence. This notion of theirs is not true, as the preceding verses explain. It is also incorrect to assume that resurrection will be like the first creation, with the body such as the one you have today. Resurrection is another kind of creation, but it is different and unrelated to the first. He says:

أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ ۚ بَلْ هُمْ فِي لَبْسٍ مِّنْ خَلْقٍ جَدِيدٍ

“Are We wearied with the first creation (that We will not be able to create them the second time on the Day of Resurrection)? The fact is that they are in confusing doubt about a new creation.” (50:15)

إِنَّا أَنشَأْنَاهُنَّ إِنشَاءً 

“Verily, (on the Day of Resurrection,) We have made them (women and men) excellent and have raised them into a special new creation.” (56:35)

خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ ۚ

“And they shall abide therein, unless your Lord otherwise will, so long as the heavens and the earth (thereof) endure. Surely, your Lord does bring about very well what He intends (to do)” (11:107)

 According to Ibn Jarîr, the passage “so long as the heavens and the earth endure” means that time cannot endure beyond this limit. The passage “unless your Lord otherwise will” إِلَّا مَا شَاءَ رَبُّكَ means unless Allâh decides to bestow on them yet another and a greater reward, and open up to them a new, yet higher stage of evolution (Râzî in al-Tafsîr al Kabîr). The new efforts and progress shall continue.  

يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ ۖ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا ۖ

“On that day (when the human beings will be raised to life again) Allâh will not disgrace the Prophet nor those who have believed with him. Their light [Nûr] will advance swiftly (radiating) in front of them and on their right hands while they will go on (praying and) saying, Our Lord! (Continue to) perfect our light for us and protect us (against our lapses). Verily You are Possessor of prudential Power to do every desired thing” (66:8).

In this verse the words أَتْمِمْ لَنَا نُورَنَا  – perfect our light, are drawing your attention to how the development of human souls continues beyond death, though in a different form. There is yet another verse, which when read carefully, provides the same message: 

يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ 

“That day the hypocritical men and hypocritical women will say to those who believe, ‘Wait for us so that we might obtain some illumination from (this) light’.” (57:13).

The expression used by the hypocrites, “Wait for us” انظُرُونَا indicates that in paradise, souls will continue to pass through evolutionary processes, and there shall be no rest. 

Ibn al-‘Arabî writes, “At the end of his journey in this world, the servant desires to throw down the staff of the journey and does not want to remain a traveler anymore. However, his Lord tells him that this is not the end of the affair. At the time of death, He shows His servant His grand Kingdom. When the servant sees that grand Kingdom of his Lord, he runs towards his Creator, he wants to see everything that had been veiled from him. The Lord informs him that he will never cease to be a traveler and reach a place of permanent rest. He reminds him that just as he never ceased to be a traveler in the many stages of the cosmos, and as he was entering from one form into the other, so he will continue from one way station to the other. He will say, Just as you traveled with your elemental body each day and each night, crossing your lifespan till you reached the way station of your death, even after that, you will not stop traveling. You will cross the way station of barzakh, from your grave to the way station of resurrection. Then you will be carried to the abode of your felicity and from there to the dune of White Musk on your never ending journey.” This is the bridge between Rabûbîyyat and Rahmânîyyat.

 Rahmânîyyat – The Second Divine Grace

The operation of Allâh’s second Grace, His Rahmânîyyat,follows Rabûbîyyat but is involved only with the worlds of animates, not with inanimate. The Divine Grace of Rahmânîyyat رحمانيتis not the consequence of, or the reward of one’s actions. It is by the blessing of this Grace that everything lives and eats and has its sustaining needs fulfiled. It is through the operation of this Grace that you fulfil your life requirements: the sun for warmth, light, and energy; the air for breathing; and the water for drinking. It is by the blessing of this Grace that all prerequisites for your spiritual development have already been provided – the capacities of rational thinking and speech, the embedded love for God and the innate drive to worship, and the capacity to receive Divine Revelation. You read in the Holy Qur’ân such verses as: “He has taken upon Himself (the rule of) mercy” (6:12; 6:54), “Your Lord is the Lord of All-Embracing Mercy” (6:146), “My mercy embraces all things” (7:156), and “Our Lord, You embrace each and everything in Your mercy” (40:7). Every created living thing is the object of His Rahmânîyyat,and Mercy is His Essence, but being merciful is His Attribute.  

You beg him for mercy by mentioning His Names and Attributes. You might say, “O All-Mighty! Have mercy on me,” or you might say, “O Merciful! Forgive me.” This is because the Attributive Names are referring to His Attribute of Mercy and the various associations that they bear. All Attributes can be appealed to for Mercy. Ibn al-‘Arabî    said, “The Mercy of Allâh flows in all created things and courses through His Self and His Essences. The rank of Mercy is the epitome to those who perceive it, and is sublime to those with discursive mind.” (Ibn al-‘Arabỉ, Fatûhât al-Makkîyya). It is because of Allâh’s Rahmânîyyat that He gives respite to the disbelievers:

وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِّأَنفُسِهِمْ ۚ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا

“And do not let those who disbelieve think that the respite We give them is good for them. Surely, We grant them respite (that they may have a chance to mend their ways and correct their evil actions,) but they do not avail it, with the result that they add to their sins” (3:178)

If He were to punish sinners for every wrong committed, “He would not leave any (unjust and polytheistic) living and crawling creature on the face of the earth, but He gives them respite till an appointed term” (16:61), so that the disobedient may have the opportunity to avail and correct, so that they have a chance to repent. His Mercy takes precedence over His Wrath (- ghadzab غضب)—that is, His Mercy is attributed to Him before His Wrath. Many are aware of Allâh’s Mercy, and many are aware of His Wrath. Everyone flees from His Wrath and seeks His Mercy. Out of His Rahmânîyyat, He appoints Prophets for the guidance of humankind, Prophets who bring good tidings but also warnings, which are followed by punishment. Thus, Allâh has a hidden Wrath within His Mercy. He has also a hidden Mercy within His Wrath. This is His mystery and His Wisdom. 

It is through this Grace of Rahmânîyyat that living beings enjoy the fulfilment of their wants.  You cannot claim that the fulfilments of your demands and joys of life are because of your actions, or because you had been engaged in some virtuous pursuit in a previous incarnation that earned Gods favourable estimate so that He conferred all these innumerable bounties upon you. Nor is it because of your own requests and prayers, nor because of somebody else’s request for intercession on your behalf.  It is this Grace, which reveals itself in thousands of ways that is meant to elevate the well-being of all living things. It is a bounty regardless of merit, claim, or demand on the part of anyone. It is but the upsurge of Divine Mercy, so that you (and every other animate creature) may attain your natural goal and may reach the state inherent in your nature. That the Divine Being possesses this Attribute is manifestly established through a study of the laws of nature. Your body owes its origin to His Rahmânîyyat. He provides His bounties out of His sheer Grace, even long before the birth of His creatures and before the commencement of their deeds and thinking.

His universal Rahmânîyyat رحمانيت  refutes those who seek to confine the Providence and Grace of Allâh to their own religion, country and people, mistakenly believing that Allâh did not create other communities or peoples of other lands or ages, or that after creating them, Allâh rejected them or forgot about them. They may also believe that all Prophets and messengers were raised among their own people and that Allâh was so indifferent to other peoples that He did not have the least pity with them, even when He found them in error or in a state of unawareness. People may also mistakenly believe that Divine Revelation and Divine Speech has always remained restricted to certain chosen peoples or certain regions. But whoever believes this, is unaware of Allâh’s universal Rahmânîyyat.  He says: 

وَلَقَدْ أَرْسَلْنَا رُسُلًا مِّن قَبْلِكَ مِنْهُم مَّن قَصَصْنَا عَلَيْكَ وَمِنْهُم مَّن لَّمْ نَقْصُصْ عَلَيْكَ ۗ

“And indeed We have already sent (Our) Messengers before you. There are some of them whom We have mentioned to you and of them there are some whom We have not mentioned to you” (40:78)

وَإِن مِّنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ

“There has been no people but have (been warned by) a Warner (from God)” (35:24).

This is so that no people may have cause to complain that Allâh was gracious only towards some nation and not towards another, or that some other people were given a book to guide them but they were not, or that He manifested Himself through His Words and Revelations and signs in a certain age but remained hidden and silent in another age.  This passage demonstrates a sense of respect and honour for all the religious guides that have appeared among the various nations of the world. Accepting and respecting these various Prophets who have appeared all over the world paves the way for unity among the nations and peace through religion. Then He says:

وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَـٰهَ إِلَّا أَنَا فَاعْبُدُونِ

“And We sent no Messenger before you but We revealed to him, (saying), The truth is that there is no other, cannot be and will never be One worthy of worship but Me, therefore worship Me (alone)” (21:25)

These Words tell us that Judaism, Christianity, Hinduism, Buddhism, Taoism, Islam, the Sikh faith, or any other faith are but different aspects of one and the same religion, which in its original purity conveyed the same message of the Unity of God.  The purpose of the religions was the submission to the will of One Deity and to make peace with their Creator and His creation.  Therefore, you should respect their religious founders, since this is the foundation of a universal brotherhood. His Rahmânîyyat abolishes all individual and racial distinctions and confirms that the noble among us in the sight of Allâh is he who guards against evil and who is the righteous (2:177). 

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

 “Surely, those who (profess to) believe (in Islam), and those who follow the Jewish faith, the Christians and the Sabians, whosoever (of these truly) believes in Allâh and the Last Day and acts righteously shall have their reward with their Lord, and shall have nothing to fear, nor shall they grieve” (2:62)

You can appreciate differences of opinion arising from differences of temperament and differences in upbringing.  Such differences may lead to the existence of several schools of thought, but they cannot affect the real and basic Faith, as far as the cardinal principle of Oneness of Deity is concerned in its pure integrity.  Nobody is to be deprived of any right on the score of the faith he professes or the language, race, colour, or sex he happens to be born into (2:4; 2:136; 3:84). We are told: 

وَجَعَلَ فِيهَا رَوَاسِيَ مِن فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاءً لِّلسَّائِلِينَ

“He placed therein [in the earth] firm mountains rising above (its surface) and showered it [the earth] with His blessings and placed in it various provisions according to a set measure, (provisions to which) all those who require them have equal rights, (and all this He created) in four aeons” (41:10)

Rahîmîyyat – The third Divine Grace

It is out of the Grace of Rahîmîyyat رحيميت that your formal Prayers and supplications are accepted. He says: 

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

“And when My servants ask you concerning Me (tell them), I am nearby indeed, I answer the prayer of the supplicant when he prays to Me, so they should respond to My call, and believe in Me (that I possess all these Attributes) so that they may proceed in the right way” (2:186).

In order to become the beneficiary of the third Divine Grace, Rahîmîyyat,you are obliged to tread on the path of righteousness and virtue in an effort to bring your ego out of the coverings of darkness. Striving, effort, and purification of your heart through supplication and attention are needed. This Grace only descends upon those who seek it and work for it. He says, “And those who strive hard in Our cause We will certainly guide them in the ways that lead to Us” (29:69). Those who exert themselves in the direction of Allâh cannot be the same as those who do not care. Since the Attribute of Rahîmîyyat follows upon the fulfilment of certain conditions, it is mentioned after Rahmânîyyat. This Mercy can be acquired by obligations in the way that verse 7:156 continues to inform us:  

قَالَ عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ ۖ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُم بِآيَاتِنَا يُؤْمِنُون

“He (the Almighty) said, As for My punishment, I inflict on whom I will, but My mercy embraces all things. So I will ordain it for those who guard against evil and spend in charity and for those who believe in Our Messages.” (7:156)

It is because of this Attribute that it is said that he who seeks finds and that he who asks is given to. It is on account of this Grace that Allâh hears the prayers of supplicants and He says, “Call on Me, I will answer your prayer” (40:60). There are dozens of verses that remind you of this Attribute of Allâh. The Attribute of al-Rahîm is usually in association with His other Attributes. We read, “Verily, my Lord is Ever Merciful, Most Loving” إِنَّ رَبِّي رَحِيمٌ وَدُودٌ (11:90); “Surely, Allâh is Oft-Returning (with compassion and is) Ever Merciful,” إِنَّ اللَّهَ تَوَّابٌ رَّحِيمٌ (49:12); and other Divine Attributes, such as theAll-Mighty (al-‘Azîz), the Most Beneficent (al-Barr’), the Great Protector (al-Wâlî), and the Ever-Loving (al-Wadûd).

According to a saying of the Holy Prophet (pbuh), the Attribute of Rahmân generally pertains to this life, whereas the Attribute of Rahîm also brings reward in the life to come (Abû Hayyân Gharnâtî in Bahr al-Muhît ). This world is the world of actions, good or bad, and the next is a world where those actions shall be rewarded. The Attribute of Rahmân provides you with what you need for your life, whereas the Attribute of Rahîm brings about rewards in the hereafter as well as special blessings in this very life. The Qur’ânic message of Rahîmîyyat was summarized by the Holy Prophet Muhammad (pbuh) in Divine Words, as follows: “O My servant, do not despair of Me. I am Ever Merciful and Benevolent and cover up your misgivings. No one will ever have mercy on you as I have. If you come to Me, I shall protect you from the bad consequences of your deeds. If you advance towards Me slowly, I shall run to you. If you seek Me, you shall find Me, and if you knock at My door, you shall find My door open. My Mercy upon you is greater than My Wrath. My Wrath is little, because you are My creatures. I have created you all, so My Mercy comprises all of you.” Ibn al-‘Arabî said in the symbols of the two dots below yâ in الرَّحِيم are the two feet of Allâh for those who get close to Him in their worship. They symbolize فَاخْلَعْ نَعْلَيْكَ “taking off the sandals” for the one who hears إِنِّي أَنَا رَبُّكَ  (20:12)”.

Mâlikîyyat – The fourth Divine Grace

The next Qur’ânic verse (1:4) reads Mâlik-i-Yaum  al-Dîn مَالِكِ يَوْمِ الدِّينِ – Master of the Day of Requital. You are told:

الْمُلْكُ يَوْمَئِذٍ لِّلَّهِ يَحْكُمُ بَيْنَهُمْ ۚ فَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي جَنَّاتِ النَّعِيمِ وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا فَأُولَـٰئِكَ لَهُمْ عَذَابٌ مُّهِينٌ

“On that day the kingdom [al-Mulk] shall belong to Allâh alone. He will judge between people so that those who believe and do deeds of righteousness will be (admitted) into blissful Gardens. But those who disbelieve and cried lies to Our Messages, shall suffer a humiliating punishment.” (22:56–57)

Any command by a master requires obedience. Those who are commanded either obey or oppose the command. For the one who opposes, his opposition incites from his Master an action. The action can be either punishment or to pass over, depending on what the situation demands. One of the two must occur. Allâh says, “We shall make him suffer a great punishment” (25:19); He also says, “Such are the people the best of whose deeds We accept and reward, and whose evil deeds We pass over” (46:16). This is the essence of the fourth Divine Grace, Mâlikîyyat. Therefore, the Law of Requital is not like a rigid law of nature or of a court; rather it is the dealing of a Most Gracious and Ever-Merciful Master. Abû Hurairah said that he heard Allâh’s Messenger say, “Allâh, Most High, had inscribed a document before bringing the creation into being: My Mercy has preceded my Wrath, and that this is written in His presence above the throne” (Sahîh Bukhârî). The attributive word Mâlik is to be translated as master, not as judge. The essential difference between a judge and a master is that the former is bound to punish the evildoers for the crime they commit, whereas the master can exercise his discretion; He may either punish or overlook his fault and pass over his crime. It is because of this fact that the Holy Qur’ân says: 

  قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

“Say, O My servants who have committed excesses against their own souls, do not despair of the mercy of Allâh (that Allâh is going to punish you at all costs, and cannot forgive your sins).  Surely, Allâh forgives all sins.  Verily, He is the Great Protector, the Ever Merciful.” (39:53)

Hence, in the Attribute of Mâlik,the Divine Mercy is incorporated to link the idea of forgiveness and protection with that of punishment. In the body of the Holy Qur’ân, Attributes like Al-Ghafûr, Al-Ghâfir, and Al-Ghaffâr along with its cognate verb forms, are mentioned 560 times. These Divine Attributes are derived from ghafara, which means, “to protect,” “to forgive,” or “to cover up.” The Holy Qur’ân repeatedly gives prominence to the Divine Attributes of love, forgiveness, protection, and mercy. We read:

وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ إِلَّا مَن شَاءَ اللَّهُ ۖ ثُمَّ نُفِخَ فِيهِ أُخْرَىٰ فَإِذَا هُمْ قِيَامٌ وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُم بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ وَوُفِّيَتْ كُلُّ نَفْسٍ مَّا عَمِلَتْ وَهُوَ أَعْلَمُ بِمَا يَفْعَلُونََ

“(That Day) there shall be a blast on the trumpet and all who are in the heavens and all who are on the earth will fall into a swoon except whom Allâh will like (to spare). Then there will be a blast another time and behold! These people shall stand up awaiting (judgment before their Lord). 

“And the earth shall radiate with the light of her Lord. And the record (of their deeds) will be produced (before them), and the Prophets and the (other) witnesses shall be brought forward; people shall be judged in all fairness and no injustice shall be done to anyone of them. And every soul shall be repaid in full for its deeds; for He (the Almighty Lord) is well-aware of all that they do.” (39:68–70)

Then, “He (the Almighty) says, As for My punishment, I inflict on whom I will, but My mercy embraces all things,” قَالَ عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ ۖ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْء (7:156). Our world of bodies lacks the capacities to serve as a sphere for the grand manifestation of Mâlikîyyat with its brilliant Lights, its beauties, and eternal bounties. And it cannot comprehend those full and enduring auroras of His manifestation. An altogether different realm is needed for the Manifestation of this perfect and enduring Grace of Mâlikîyyat, a realm independent and free from the opacity of physical spheres, a realm adequate to demonstrate the absolute and pure Might of the All-Powerful, Unique, Merciful Lord. 

Yet a foretaste of this most special Grace is vouchsafed in this very life to those perfect and purified souls who tread on the path of righteousness in their efforts to reach the proximity of their Lord, discarding all other desires. They die a death before their actual death; their bodies are in this world, but their hearts are already with their Lord. They wean their minds away from all temporalities and make a break with human ways and values, and their faces are full of hope, looking towards their Lord. As for such seekers, it is said, “Allâh is well pleased with them” (5:119). The Beneficent Lord then treats them in a like manner. He manifests His Light upon them in a manner that He will not manifest it upon others, except after death. They already become the recipients of that very Light with which the earth shall radiate on the Day of Judgment. They receive in this very life a portion of the Light of this most special Grace. 

In a similar manner, requital begins to takes place for the evildoers in this world. Allâh exercises His forbearance, overlooks their faults, and covers them up for a while (46:16). However, if they persist in their bad deeds, they suffer different kinds of afflictions in this very world, and their lives become a misery. This is a foretaste of the hell of the hereafter (25:19).  In other words, it is the human being who bestows evil on himself, he being his own chastiser. The Holy Qur’ân stresses the fact that the Divine Law of Requital of deeds is working every moment and thus makes a human being feel the responsibility for what he does. On the other hand, it also gives prominence to the Attribute of Forgiveness in His Essence. 

Abû Hamzah al-Thumâlî (d. approximately 150 AH / 767 CE) supplicated: “I pray to You, O my Master, with a tongue that has been paralyzed by its sin. O my Lord, I confide to You with a heart that has been doomed by its mischief. I pray to You, O my Lord, frightened but wishful, hopeful but fearful. If I contemplate my sins, O my Lord! I become scared, but when I remember Your generosity, I yearn, so if You forgive, You are the most Merciful, and if You punish, You have not unjustly judged. My excuse, O Allâh, in my daring to ask You, even though I have committed what You hate, is Your Benevolence and Generosity, and my preparation for my adversity, given that I lack shyness (in committing sin), is Your forbearance and Mercy. And I am wishful that my hope will not be disappointed, so fulfil my ambition and accept my prayer, O the Best Who was ever prayed to!”

The contemplation of these four Divine Attributes can inspire in you an irresistible longing to see your Creator, an intense desire to offer your wholehearted devotion to Him, and an irresistible feeling of love. Under the Attribute of Rahîm, and through good actions and formal Prayers, you are deemed worthy of this Divine Grace, but it is through the Attribute of Mâlik-i-Yaum al-Dîn that the Grace is bestowed. Mâlikîyyat also indicates that He has not withdrawn Himself from the governance of the universe, committing it to some vice-regent (one such as Jesus, as some believe) with all authority to award recompense here and in the hereafter. The four Divine Graces described in this chapter rule out the doctrine of atonement and transmigration of souls in this very world. 

Attributive Names of Allâh 

Asmâ’ al-Sifât

وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا ۖ وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ ۚ

 “And to Allâh alone belong all the fairest and most perfect Attributes, so call on Him by these, and leave alone those who deviate from the right way with respect to His Attributes (and violate their sanctity).” (7:180) 

As the Essence of the Exalted Creator cannot be grasped by the human mind ( see p. 8), and He cannot be known other than that, “He exists,” He manifests Himself to you through His Attributes (asmâ’ al-Sifât) and His beautiful Names (asmâ’ al-Husnâ’). He gives you the knowledge of some of His Attributes so that you know Him. He says:

هُوَ اللَّهُ الَّذِي لَا إِلَـٰهَ إِلَّا هُوَ ۖ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَـٰنُ الرَّحِيمُ هُوَ اللَّهُ الَّذِي لَا إِلَـٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ

“He is Allâh, He is the One beside Whom there is no other, cannot be and will never be one worthy of worship but He. (He is) the Knower of the unseen and the seen. He is the Most Gracious, the Ever Merciful. He is Allâh, beside Whom there is no other, cannot be and will never be one worthy of worship but He, (He is) the Supreme Sovereign, the Holy One, the Most Perfect, Bestower of peaceful Security, the Guardian, the All-Mighty, the Compensator of losses, the Possessor of all greatness. Holy is Allâh, far beyond and above the things they associate with Him. 

“He is Allâh, the Creator (of the matter and the spirit), the Maker, and the Bestower of forms (and fashioner of everything suiting to its requirement). All fair Attributes belong to Him. All that lies in the heavens and the earth declares His glory; He is the All-Mighty, the All-Wise” (59:22–24). 

In these verses and many others are Names and Attributes that He has given to Himself, not given to Him by His creation. Regarding the names given to other deities, He says, إِنْ هِيَ إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم, “these are mere names (bearing no significance) which you have coined, you and your forefathers” (53:23). Just as a writer can be described by his writing, so the Creator describes Himself through His attributive Names. When you are asked, “Who is Allâh?” you can say, “He is عَالِمُ الْغَيْبِ وَالشَّهَادَةِ, the Knower of the unseen and the seen.” You can also say, He is the Supreme Sovereign (هُوَ الْمَلِكُ), the Holy One (الْقُدُّوسُ), or the Most Perfect Bestower of peaceful Security (السَّلَامُ). You can call Him with any of His beautiful and perfect Names: وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا , “And to Allâh alone belong all the fairest and most perfect Attributes, so call on Him by these” (7:180). 

He has given to Himself Attributes of Glory (sifât-i-Jalâl) and Attributes of Perfection (sifât-i-Kamâl). He calls Himself Lord of Majesty (al-Jalâl) and Beauty (al-Jamâl). If you reflect on His Attributes, they will inspire in you awe (haibah) and bewilderment (hiyrah). His Attributes are limitless, you cannot limit Him with any single one of them. Allâh is His proper Name, a Name that combines all of His beautiful Attributes. The name Allâh denotes His essence and al-Rahmân,الرَّحْمَـٰنَ (17:110) is that Name, which is very close to His Essence. In fact, all attributive Names that Allâh has given to Himself are directly related to His Essence. 

All His Attributes were always with Him, before creation as well as after creation. No new Name was added to them, and no Name subtracted. There are Attributes mentioned in the Holy Qur’ân that make Him known as the All-Powerful and All-Mighty (al-‘Azîz; 22:74), the Self-Subsisting and All-Sustaining (al-Qayyûm; 3:2), and the Possessor of full power to do all He will (al-Qâdir; 2:284). Then there are mentioned those Attributes that are connected to His actions (sifât al-Afâl) such as, Originator of Creation (al-Khâliq), Evolver (Rabb) and Maker (al-Bâri), the Creator (al-Khâliq; 59:24), the Best and Constant Provider (al-Razzâq; 22:58), the Shaper (al-Musawwir; 59:24). Then there are His Names of similarity with His creation, such  as the All-Hearing (al-Samî; 22:61), the All-Seeing (al-Basîr; 22:61), the Ever Living (al-Hayy;2:255), the All-Knowing (al-Alîm; 22:52,59), the High and Exalted (al-Alîy;22:62), the Great (al-Kabîr; 22:62), the All-Protecting and All-Forgiving (al-Ghafûr; 22:60), the Gracious Patron (al-Mawlâ; 22:78), the Great Helper (al-Nasîr; 22:78). There are His Names with apparent polarity such as, He is the First (al-Awwal; 57:3), He is the Last (al-Âkhir; 57:3), the Manifest (al-Zâhir;57:3), and the Hidden (al-Bâtin; 57:3). There are Names of Incomparability, such as the Omnipotent (al-Qâdir; 2:20), the Self-Sufficient (al-Ghanî; 22:64), the Unfathomable Unique One (Ahad; 112:1), and the One Who is Independent and Besought of all and Unique in all His Attributes (al-Samad; 112:2). He mentions His Attributes of Transcendence: “Allâh is the Extensive Light [Nûr] of the heavens and the earth” (24:35), He is the “Lord of the Mighty Powers” (Shadîd al-Qawâ; 53:5) and Only One Deity (Ilâhun Wâhid; 2:163). 

The “One Who Speaks” (al-Kalîm) is one of the prime Attributes of Allâh mentioned frequently in the Holy Qur’ân as Divine Revelations. Allâh spoke to (kallama) Moses ( 7:103;7:143; 19:52; 20:12-24), and Moses spoke to Him (20:25-35). He revealed Himself to other Prophets (3:55-57; 42:51) and non-Prophets (20:38).  However, when He says, “It is not given to a human being that Allâh should speak to him except by direct revelation [wahî] or from behind a veil or by sending a messenger [an angel] who should reveal (to him) by His command what He pleases” (42:51), this explains that this form of speaking is different from that of his creatures. Nevertheless, it is one of the prime Attributes of Allâh. Similarly, when you say, “Allâh is All-Knowing,” al-‘Alîm (2:261), it is to say that Allâh has the knowledge of precreation and knows all the objects of His creation. He is the only One Who knows His own Essence. When you say that He is al-Khabîr, the Omniscient, it is to say that He is aware of the visible and the invisible, the interior as well as the exterior. When you say that He is al-Sam‘î, the All-Hearing, it is to say that from His perception nothing audible is absent. He hears secrets as well as the whispers. He hears the praise of those who are praising Him. The human being shares in some of these attribute, but this sharing is deficient. Allâh’s Ear is not like your ears, and His Hearing is not like your hearing. When He says He is the One Who listens, it is that He listens to the supplications of the one who prays to Him. He hears the thoughts still unuttered and the words still unspoken. His Hearing is an expression of His Attribute by which the objects of His creation are made audible. When He says He is al-Basîr, the All-Seeing, it is to say that He sees all remote objects in a way that nothing remains remote to Him. It also means that nothing in the cosmos escapes His attention. His Light (Nûr) is also an expression of an Attribute by which the objects of His creation are disclosed and made visible.  

That He is al–Akbar (Big) does not mean that He is physically big; it means that size is irrelevant to Him. He is al-‘Azîm (the Great) in that He cannot be measured quantitatively, He is inseparable, and He cannot be grasped by human mind. Allâh is Omnipresent. This means that everything everywhere is always present to Allâh. His energizing power is everywhere at work in every range and level of creation; past, present, and future are present to His Knowledge. The Knowledge of Allâh’s Omnipresence does not come from reason, the power of reflection, or consideration, but from His unveiling. The vision of His Omnipresence is granted to a few from among His servants. Before His unveiling, none of the Prophet knew Him through their rational consideration. They were directly chosen for His unveiling. He is Qâdir al-Mutlaq; that is, He possesses the full power to do all what He wills. He is free to choose between nothingness (al-Adam) and Being (al-Wajûd), and His Will opted for the second. You came into existence by virtue of His free choice without modality (dûna kayfîyah). Few words have been so misunderstood as Qâdir al-Mutlaq. Can Allâh speak a lie? Can He make squares that are circles? Can He do things that are self-contradictory? Can He make black out of white while it remains white? Can He make another God like Himself? The real answer of all such questions is in the Words that are used in the Holy Qur’ân: yaf‘alo mâ yashâ’—that is, He can do all what He Will, and He does not will things that are contrary to His own Wisdom and Wish, Knowledge, Mercy, His status of Lordship, Grace and Beauty.

He calls Himself al-Quddûs الْقُدُّوسُ, the Holy One(59:22–24), the One Who is above any description that human perception could apprehend, that the imagination could grasp, that the reflection could reach, and that the innermost consciousness could pervade and thereby have an understanding of Him. Al-Quddûs is beyond all characteristics of perfection that you or any other human being can imagine and describe. Al-Quddûs has His own Perfection, such as His Knowledge, His Power, His Hearing, His Sight, and His Speech. Al-Quddûs is free from and exalted above every attribute that you could possibly ascribe, and above everything resembling Him. He calls Himself al-Salâm,السَّلَام (59:22–24); the One Whose Essence is free from imperfection. His Attributes are devoid of any trace of deficiency, and His actions are free from any weakness. There is no perfect, unimpaired state of being in existence except that which is ascribed to and emanates from Him. 

 “Naught is as His exegesis” لَيْسَ كَمِثْلِهِ شَيْءٌ  (42:11) is His Attribute of incomparability. Nothing in the entire cosmos is like Him.He alone possesses the Attributes of Incomparability. He is incomparable in His Essence in Himself, and He does not accept the “incomparability” of His creatures in their essence. Only the ignorant imagine the “incomparability” of His creature that he follows, adores, and calls “his lord.” 

Many of the Divine Attributes are related to our knowledge of our self (like Sam‘î, who listens; Khabîr, who is aware; ‘Alîm, who knows; Basîr, who sees; Halîm, who is not excited with anger; Shakûr, who is grateful; Muqît, who is nourisher and many others). Others are related to our knowledge of the cosmos (10:34; 35:1). Allâh has shared with us some of His own Attributes. If you say He is the Living, the Speaking, the Powerful, the Hearing, and the Seeing, you are also all of that. When you say He is Compassionate and Merciful, these Attributes may be applied to you in some instances as well. You may often attribute to Him descriptions that somehow apply to your own essence. Whenever you ascribe any quality to Him, you yourself are a representative of this quality, but the real essence of His Attribute is unknowable and inaccessible to you. Allâh’s Attributes that are related to seeing, hearing, forgiving, might, and the like can be shared with the objects of creation; still, these Attributes differentiate the Creator from the creation, Allâh on one side and the creation on the other. The attributes of the created are not the Attributes of the Creator; they are but similarities in their weak form (salb al-Naqâis wa al-Tashbîh). Never, at any time, can any Attribute of Allâh be discovered in its real Essence in any human being, may he be Jesus, Muhammad, Buddha, Rama, Krishna, or any other person. No human being has ever ceased to be human and risen to the level of divinity. The Attributes of Allâh are far beyond any accidental knowledge of a human being. Like His Essence, His Attributes closely adhere to His Essence, which cannot be separated.

Polarity in Divine Attributes

He unites in Himself the Attributes  that show apparent polarity. He calls Himself the First(al-Awwal)and the Last (al-Âkhir), the Manifest (al-Zâhir) and the Hidden (al-Bâtin) (57:3). Some people regard these Attributes to be opposed to each other, thinking that what is first cannot be last and what is manifest cannot be hidden; however, a closer look at the meaning resolves this apparent paradox: He is the First (al-Awwal) with respect to existing things, for they emanate from Him one after the other. He is the Last (al-Âkhir) with respect to initiating new creations and new forms of His creation. He is the last point in your never-ending journey. He is al-Bâtin – hidden behind the veils,because the cosmos cannot perceive Him as He perceives Himself, nor can He ever be unveiled. Likewise, He is Hidden (al-Bâtin) from those who are veiled, trying to seek Him with their five senses and reasoning, but He is Manifest (al-Zâhir) for those who seek Him by His Light (Nûr) in their hearts. He has also attributed to Himself pleasure (radzâ’; 92:21) and displeasure (ghadzab غْضب; 1:7), which finds its expression in you both as hope for His pleasure and fear of His displeasure. He has also described Himself as being possessed of Beauty (Jamâl; 16:6) and Attention (Wajha; 28:88), having created in you the combining awe of His Majesty (Jalâl) with the Intimacy of His Beauty (Jamâl).   

He has given you a free choice, but also through His Coercive Power (al-Qahhâr;13:16) He obliges you to acknowledge that He is your Lord, since if He had let you go, you would never have acknowledged His Lordship (Rabûbîyyat), and He would have remained hidden. He manifests Himself as the Most Gracious and All-Merciful (al-Rahmân and al-Rahîm). He says His Mercy encompasses all objects of His creation, but you are afraid of His wrath. His wrath (ghadzab غضب) is but a reflection of your own attitude. The true nature of Divine wrath is the state of Divine Mercy that you lose; otherwise termed as the state of Divine displeasure. When you abandon the His path, which is the means of receiving His special Mercy (Rahîmîyyat), He forfeits His Mercy, and if you lose the way to Divine Mercy, you are lost. This is the significance of the word Divine wrath (غْضب) and going astray (2:36). Similarly, He says He is Just and decides accordingly, but He is also the Master and the King (al-Mâlik; 1:3), not bound to the His own laws of justice. He may let an infidel go, who otherwise deserves His punishment.  He says He is al–Jabbâr, the One Who coerces everyone, but noone coerces Him, and Whose will is effective in respect to everyone by way of compulsion, whereas the will of no human is effective in respect to Him. He is the One from Whose Grasp no one is free. He says He is the Protector against our sins  (Ghâfir al-Zanb) and Acceptor of repentance (Qâbil al-Taubah) at the same time He is Severe in respect of punishment (Shadîd al-‘Iqâb) (40:3).  

He has united His own polarity in the qualities of a human being to confer a distinction to him from Engels and satan. In verse 38:75 you read “[God said], O Iblîs! What prevented you from submitting to him whom I have created with My two hands”.  His two hands are as if left hand and right hand. Both similar yet opposite. He composed human outer form from natural and cosmic realities and shapes, but his inner form, his essence; He composed to match His own polarities. In a wellknown Hadîth-i-Qudsî Allâh says, “I become his hearing and his sight”. He did not say “I am his eye and his ear” in order to show distinction between two forms – the perceptible and inperceptible. Allâh described Himself Manifest and Hidden, so are the two forms of a human being, manifest – his outward form, and hidden – his spiritual form. In your outward bodily form you are transient, but eternal in your essence that is your spiritual form. Why it could be otherwise, He has breathed into you His Spirit (see 32:9; 38:72). It is this synthesis that makes a human superior to Engels (see 2:34; 38:72) and his soul eternal. 

Ranks (Marâtib) of Divine Attributes 

His Attributes have ranks (marâtib), but they all are a part of the same Essence, whose name is Allâh. The Attribute of Creator (al-Khâliq; 59:24) is under the shelter of the All-Mighty (al-‘Azîz, al-Qawwî; 22:74), as the Might of the All-Mighty is needed for the creation. The Might requires the Will, and what is to be “willed” (22:74) comes from His Knowledge (al-‘Alîm; 22:52–59). The rank of the Attribute al-Alîm (22:52, 59), the All-Knowing, is thus higher than the rank of All-Mighty (22:74). The All-Knowing is Allâh, Who owns all these Attributes. All these are under the shelter of His Grace and Mercy (Rahmânîyyat), which is closest to His Essence of Rabûbîyyat, which is Allâh.

 Ninety-Nine Names of Allâh: The Messenger of Allâh (pbuh) said, “Allâh has ninety-nine Names (or Attributes), one hundred less one.” These ninety-nine Holy Names and Attributes were mentioned by the Holy Prophet (pbuh) on the authority of Abû Hurairah and are found in the books of Islamic Traditions from such sources as Bukhârî, Abû Muslim, Tirmidhî, and Musnad Ahmad. Imâm Ghazâlî explained their meanings in his book al-Maqsad al-Asnâ’ fî Sharh Asmâ’ Allâh (translated into English by David Burrel). There is no Divine Attribute in these ninety-nine names in which we humans do not participate; they all apply to human essence.  They are such as can be read on the pages of nature. You can perceive them within the scope of your activities, and you can imbue yourself with them. They remind you of those divine molds in which you have to cast your daily life, since high morality consists in the reflection and doing of deeds in conformity with these Attributes and to a certain extent in imitating them. Allâh offers you an opportunity to assume the characteristics of one or more of His Attributes. 

He says dye yourself in the colours and imbue yourself with these characters (2:138;7:180). For those who assumed of the characteristics of one or more of His Attributes, He will say, “These are the blessed ones” (56:27). The Messenger of Allâh (pbuh) said he who has memorized Allâh’s ninety-nine names, understands them, has become conscious of them, has implanted them in his character, has made them part and parcel of himself, and believes in those qualities, which are derived from those Names and which should be accompanied by good deeds, deeds that Allâh’s Names inspire you to do and to behave in accordance with their implications—that person will enter paradise.

From the Qur’ânic injunction “Assume and share the hues and the Attributes of Allâh!” صِبْغَةَ اللَّهِ (2:138), it cannot be concluded that one or more of the Attributes of Allâh can become the attribute of the servant of Allâh or can be transferred to His servant. Although you can share with our Lord some of His Attributes, and although you can perform deeds in conformity with His Attributes, you do not cease being yourself, and you can never know the real Essence of those Attributes, because Allâh’s Attributes closely adhere to His Essence. He is the only Knower of His own Essence. If you assume, for example, the attribute of creator (khâliq), that does not mean that you can create the heavens and the earth, as Allâh – the al–Khâliq  الخالقhas done. This interpretation would be a great error. Allâh’s Attributes cannot become the attributes of Allâh’s worshipper, and an attribute of a human being cannot become an Attribute of Allâh. What is meant by verse 2:138 is that when a servant of Allâh puts forth an effort to attain some compatibility with these Attributes, that when some of the ninety-nine Holy Names become attributes of the servant of Allâh, the servant is following the spiritual path. 

Not all Divine Attributes mentioned in the Holy Qur’ân are listed in these ninety-nine names—for instance, Rabb (Sustainer and Evolver;1:1); Rafî al-Darjât,رَفِيعُ الدَّرَجَاتِ (Who Exalts the people in ranks;40:15); Shadîd al-Quwâ,شَدِيدُ الْقُوَىٰ (Lord of Mighty Powers; 53:5); Shadîd al-Mihâl, شَدِيدُ الْمِحَالِ (Mighty in Prowess; 13:13); al-Kabîr al-Mutâl, الْكَبِيرُ الْمُتَعَالِ (the Incomparably Great, the Most Exalted; 13:9); Rukn al-Shadîd,رُكْنٍ شَدِيدٍ (Most Powerful Support; 11:80); Ghâfir al-Dhanab, غَافِرِ الذَّنبِ (Granter of Protection against all sins; 40:3); Qâbil al-Taub,قَابِلِ التَّوْبِ  (Acceptor of Repentance; 40:3); Shadîd al-‘Iqâb,شَدِيدِ الْعِقَابِ  (Severe in respect of punishment; 40:3); Dhiyy al-Tûl, ذِي الطَّوْل (Lord of Beneficence; 40:3); Dhî al-Ma‘ârij, ذِي الْمَعَارِجِ  (Master of the Ways of Ascent; 70:4); and Fâlliq al-Habb wa  al-Nawâ فَالِقُ الْحَبِّ وَالنَّوَىٰ (One who causes the grain and the date-stone to germinate 6:97), Fâliq al-Asbâh فَالِقُ الْإِصْبَاحِ (Cleaver of the daybreak; 6:96 ). 

Some Attributes are included in the list of ninety-nine names but are not mentioned in the Holy Qur’ân, such as al-Mannân. There are further Names attributable to Allâh, which He has revealed to His choice creations, and there are others that may be read in the pages of nature. It would be wrong to think that the ninety-nine Names are the only Names Allâh has. His Attributes are Words, and each of His Word is His Attribute. His wonderful and glorious Attributes are numberless and surpass all description and understanding. He says:

قُل لَّوْ كَانَ الْبَحْرُ مِدَادًا لِّكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا

“Say, If every ocean became ink for (recording) the words and  creation of my Lord, surely, the oceans would be spent up before the words and creation of my Lord came to an end, even if we brought to add (therewith) as many more (oceans)” (18:109).

He possesses Attributes that stand far beyond numbers, Attributes that cannot come within your comprehension. The traces and signs of His Attributes in human beings and upon His other creations are a reflection, a symbol, a word, a means, a path (كَلِمَات) to understand and reach Him. Of each Attribute, less than an atoms weight of the knowledge of it is given to us. It is so that you know Him through His Attributes, which He has given to you in traces, in signs in and around you. And from these traces, it is so that you know Him and adore Him and love Him. 

Human being can represent Allâh as His deputy (khalîfah; 2:30) and become worthy of receiving the homage, obeisance, and salutation of the angels (2:34). When you look at yourself, what you see, what you feel, and how you are, you will discover that there is a link between you and the Divine Attributes that cannot be overlooked. It is said he who succeeds in knowing, perceiving, learning, recognizing, judging, and becoming aware of his own self, his spirit, his desires, his attractions and repulsions, his freedom and obedience, his joy or anger, will recognize his Lord. A human being is the vice-regent of Allâh (2:30), and some of His Attributes are implanted in his soul (15:29) and will be manifested in his life in this world and some in the hereafter (2:30–31). “How could this be otherwise when your soul is derived from his Breath?” (Hâfiz).   

Some object that the God of the Qur’ân possesses human morals and characteristics, that it is therefore a human being and not God who is portrayed in the Qur’ân. This thinking is not correct. It is beyond and above human power to count and reach the reality of every Name, His Attribute and His activity.  Although many of Allâh’s Attributes are mirrored in human qualities, still none of His Attributes are like human qualities. When you are angry, you suffer from anger and your heart loses its comfort and perceives a burning sensation, your facial expression undergoes a change, your feelings bring you close to losing control over yourself, and your thinking is affected. However, Allâh is free from all such changes. His anger is His displeasure; that is, He removes His support from one who does not desist from evil. It is called Allâh’s Wrath (- ghadzab). In the same way, His Love is not as the love of a human being, for a human being feels sad when he is separated from his beloved. However, Allâh is not subject to such feelings. His Love is His Rahîmîyyat and Rahmânîyyat (see 1:1). He loves His creation but does not suffer if any of His creatures turn away from Him and become distant. His nearness to His servant is also not like the nearness of a lover to a beloved. Allâh’s Love is the bestowal of good things (ni‘imâh) and not an actual inclining of the heart. To indicate His Love, Power, Knowledge, and other Attributes, the same words had to be used that are in ordinary usage for human beings; however, the real concept is not quite the same. In short, every Divine Attribute is distinct from human qualities. There is only a verbal resemblance and no more. 

The God of the Qur’ân possesses numberless blessings, powers, beauties, and beneficences.  It is not within your power to comprehend all the Attributes of the Divine Being. They are above your intellect and your imagination. Allâh is unbounded, formless, and limitless, and so are His Attributes. Shah Wallîullâh, a great Saint from India, writes that their use in our language is only in the sense of the ultimate end of these words. No one can truly recognize Allâh until he understands that there are innumerable works and Names of Allâh that are far beyond and above human power, reason, and speculation. His Powers are so numerous that human reason cannot encompass them. Each of His Attributes have depth upon depth and is beyond comprehension. We believe in Allâh Whose powers and Attributes, like His Being, are unlimited, unconfined, and unending.

وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا ۖ وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ ۚ

“And to Allâh alone belong all the fairest and most perfect Attributes, so call on Him by these, and leave alone those who deviate from the right way with respect to His Attributes (and violate their sanctity)” (7:180)

Allâh possessed all His Attributes even before He brought the worlds of particles and non-particles into existence, and no new Attribute of Him came into existence, and none of them did He gave up. In other words, before initiating the creation, He described and named Himself by the Names by which His creatures call Him now. Jalâl al-Dîn Rûmî said, “There are people who are unable to perceive and understand the essence of the Attributes of Divine Perfection. Nothing in existence is as mysterious as the essence of Divine Attributes and consciousness of Allâh. His Attributes are mysteries; the essence of His Attributes are mysteries. Only those who attain nearness to Allâh are able to come close to the mysteries of His Attributes” (Mathnawî III: 3650).  When a servant of Allâh falls at His threshold with utmost devotion to win His pleasure and attract His attention, Allâh appears to him as a different Deity, closer to His Essence, different from the One perceived by an average person.   

For the declaration of His Attributes of Resemblance (sifât al-Tashbîh), the Holy Qur’ân mentions that He is the All-Seeing, and He is the All-Hearing (42:11), but then to remove any suspicion of resemblance, it continues that “whichever way you may turn (you will find) there is Allâh’s attention” (2:115), and again “He is beyond all comparison” (42:11). Then He says, “(He is) the Most Gracious (God, Who) is firmly and flawlessly established on (His) Throne (of Power),” الرَّحْمَـٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ (20:5). The “Throne,” al-‘Arsh الْعَرْشِ, of the All-Merciful is neither a material object, nor does it signify any place, nor is it physically created. The expression is a figure of speech.  When this figurative is used, it symbolizes His high Divine rank and conveys to you that He is high and above the understanding of human intellect, which lacks the strength to find Him and to comprehend His eternity, His limitlessness, and His Holiness (الْقُدُّوسُ). Allâh’s “Throne” الْعَرْشِ  is the symbol of His power and rule. It signifies His Might, His controlling Authority, His Dominion, and His Mastery. The expression astawâ اسْتَوَىٰstands for the flawlessness and perfection in all aspects of His Attributes in terms of what a human being can imagine. The four Divine Attributes of Rabûbîyyat, Rahmânîyyat, Rahîmîyyat, and Mâlikîyyat, mentioned in the Opening Chapter (al-Fâtihah) are upholding His throne here in this present world, where they are in full operation. In the hereafter, these four Attributes shall continue to operate. 

He has His Attributes of Transcendence (sifât al-Tanzîh) just as He possesses the Attributes of Resemblance (sifât al-Tashbîh) Al-Rahmân ‘ala al-‘Arsh astawâالرَّحْمَـٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ , is the Attribute pertaining to the transcendence (sifât al-Tanzîh) of Allâh. This Attribute expresses Allâh’s state of Holy Supremacy—that is, the state when His transcendental Attribute of Holiness (Quddûssîyyat; 59:22–24) covers up all His other Attributes, placing Him far beyond every reach, totally hidden. This state is called the Throne of Allâh. If you insist only on His Attributes of Resemblance, you restrict Him. If you insist only on His Attributes of Transcendence, you limit Him again. If you accept both aspects, you are right (43:80–82). You should perceive Him in the Attributes that are both boundless and limited.

“Light upon Light”

Nûr ‘alâ Nûr 

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ

“Allâh is the (Extensive) Light of the heavens and the earth” (24:35)

Nûr نُور (Light) is Allâh’s Attribute of incomparability (24:35; 39:69) generated from His essence. The word for ordinary light, like the light of the sun is dziâ. Were it not for Allâh’s Light (Nûr نُور), no body and no form would become manifest. It pierces through every object in the cosmos, living or non-living. There is no shadow behind the object when this Light falls on it. It envelops all objects and all other lights in the entire cosmos, and nothing remains deprived of His Light. Every light—whether manifest or hidden, whether visible on the intellectual heights or buried deep in the seas of ignorance, whether in illuminated souls or in spiritual bodies, whether in the spoken words or in thoughts—is the bounty of this Grace. This Light is the very source of all other lights.  The perception of beauty comes only when a light falls on an object. Ibn al-‘Arabî, referring to Qur’ânic verse 41:11 (“Again, He directed Himself towards the space. Behold! It was (like) a mass of dust”), said, “Allâh manifested Himself in Theophany through His Light to that dust, which contained the entire cosmos in potentiality and readiness. Each potential object inside the dust received from His Light in accordance with its preparedness (- isti’dâd). By bringing the two together, Allâh blended the One into the other.” Hâfiz, the great mystic from Shirâz in Iran, put it in these beautiful words: “Beloved Lord, let us know what lights said when they first discovered Your Light.”   Allâh describes His relationship to His worshipping servant with a lovely metaphor: 

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ ۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ 

“Allâh is the Extensive Light of the heavens and the earth.  His light can be compared to a (lustrous) pillar on which is a lamp.  The lamp is inside a crystal globe.  The globe of glass is as if it were a glittering star. It (the lamp) is lit by (the oil of) a blessed olive tree, which belongs neither to the east nor to the west (rather welds the whole world in its fold).  Its oil is likely to glow forth of itself even if no fire touches it.  This (lamp) is a combination of many lights over and over. Allâh guides towards His light whoever desires (to be enlightened).  And Allâh sets forth excellent parables for the people.” (24:35)

Here, Allâh compares His Light  نُور to a “lustrous pillar” مِشْكَاةٍ , on which rests a “lamp” مِصْبَاحٌ. Metaphorically, the “lamp” is the servant of Allâh raised in dignity by the “lustrous pillar.”  Each servant can be of the following: His Prophets and His friends (auliyâʾ), the Saints appointed by Him (ma‘mûr min Allâh), those with whom He spoke (muhaddathîn), His appointed reformers, who were tasked to remove the corruption that had crept into His Faith (mujuddadîn), and many others who came close to Him and whom He favoured with His sweet Converse. The “lamp” is inside a crystal globe الْمِصْبَاحُ فِي زُجَاجَةٍ, which protects the lamp from being extinguished.  Divine Providence protects the servant of Allâh in the same way that a crystal globe protects a weak flame from a puff of wind. In this case, that wind refers to misguiding sermons and words of the faithless. Then He likens the crystal globe to a glittering star, الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ. Allâh compares each of His beloved special servants to a star, and just as the stars are numberless, so are His servants. 

The “lustrous pillar” can also refer to the chests of the pious, the “globe of glass” to their heart, which is a glittering star. The “olive tree” is the Faith, which welds the whole world within its fold, its Grace and blessing not being confined to any one place or age or direction, but rather being everlasting. The “blessed tree” belongs “neither to the east nor to the west”—that is, it is not limited to just one people or to just one nation.

The great Sûfî saint ‘Abdul Qâdir Jilânî says that the “blessed olive tree” is the Tree of Unity (Ahadîyyat), that it is neither of the east nor of the west—in other words, that it has neither a beginning nor an end, and, unlike the sun, this Source of the Light has no rising or setting. It was always there and will remain forever. The “oil of a blessed olive tree,” which fuels the “lamp” of Revelation, suffers neither from excess nor from deficiency. It has been made in the best mold of the fine, bright, and high moral qualities, nourished by the clear fountain of perfect human nature and reason. The Divine Light in the form of Revelation always descends in accordance with the requirement of time and the capacities (- isti’dâd) and preparedness of the person to whom it is vouchsafed. This person is already prepared to receive the Light; it is like “oil that is likely to glow forth of itself even if no fire touches it”—that is, it needs no ignition, because this oil is radiating by itself from the Divine Light.

Light upon light, “over and over” (Nûr ‘alâ Nûr,  نُّورٌ عَلَىٰ نُورٍ) refers to Divine Light when it falls on the Gnostic and the Prophets (see 5:15).  It also refers to other lights on which the Divine Light falls.  One is the light of knowledge (iyân) when it shines on the path of wisdom, and the other is the light of guidance (hadâya), which shines upon the path that leads to His proximity. 

Imagine asking for directions in the darkness of the night. One person may reply, “I do not know.” Another offers inexact directions, and yet another may misguide you. How can you be sure to reach your destination unless someone comes with a light and accompanies you there? A servant of Allâh has a yearning for his Lord to reach Him. In his daily formal Prayers, five times a day, he is asking for His Light of guidance [hadâya]: “Lead us [ihdinâإهدنا ] on the exact right path till we reach the goal!” (1:6) he repeats several times a day. When the Creator of the worlds (Rabb al-‘Âlamînربٌ العالمين ), out of His special Mercy (Rahîmîyyat), shows His servant the right path, He does it by illuminating that path with His Light. This is hadâya, the Light of guidance. The Guide then remains close to him and accompanies him. 

The righteous human hearts of Prophets, Gnostics, or His servants (‘Âbidعابد ) perceive Allâh’s Light when they reach the exalted level of true servanthood (‘abûdiyyatعبوديت ). Allâh then manifests Himself through His Light to such people (20:10); they themselves become illuminated, and then they carry with them the Divine Light. It is now Light upon light (Nûr ‘alâ Nûr نُّورٌ عَلَىٰ نُورٍ; 24:35). Their light is not perceived by the “people of the veil”—that is, by people whose knowledge is founded solely on reading books, intellect, and reasoning without Faith. Just as light causes you to see with your own eyes, and as the witnessing by one’s eyes is the “testimony of an eyewitness,” constituting absolute certainty, so the servant of Allâh who receives His Light is an “eyewitness” (shâhidشاهد ; see 39:69). The light by which he perceives His Lord is the “Light of Certainty”. When the “Light of Divine Knowledge” and the Light of Wisdom are combined, they illuminate the path of guidance that leads to Allâh’s proximity. The two combined are then “Nûr ‘alâ Nûr نُّورٌ عَلَىٰ نُورٍ , Light upon Light.” This combined Light makes visible to Allâh’s servant the unseen angelic realms in the heavens and the earth. 

Neither the moon nor the earth has its own light. The sun shines upon the moon, making it visible to you. When you see the light of the moon, it is as if you had seen the sun (91:1–2).  The Prophets of Allâh and His Saints are like moons, who receive their light from the Real Sun and scatter it on the earth for the benefit of humankind (91:1–2). This is Nûr ‘alâ Nûr, Light upon Light “over and over.”  Then Allâh says (24:35): “Allâh guides towards His light whoever desires (to be enlightened),” يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ. Thus, His Light is the source of guidance for all people who desire that they be guided with Divine Light; it is not reserved only for the Prophets or His special servants. No eyesight can see this Light (6:103). It can be perceived only through Faith (imân). Confession alone is not sufficient.  When you learn how to kindle this Light with Faith, it is then lit for you. 

فِي بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ رِجَالٌ لَّا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَن ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ ۙ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ

“(This Light is lit) in houses (of the servants), which Allâh has ordained to be exalted and His name be commemorated in them. Therein (are such as) glorify Him in the mornings and the evenings, Men whom neither trade nor sale distracts from exalting (the name of) Allâh and from the observance of Prayer and from presenting Zakât [purifying dues] regularly. They dread the day when the hearts and the eyes will be in a state of agitation and anguish.” (24:36–37)

Glorification of the All-Sustaining Lord 

Tasbîh 

سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى

“Extol the holiness of the name of your Lord, the Most High!” 

To glorify the holiness of the Name of All-Sustaining, immensely Great and Exalted Lord is an irrevocable Command, which issues from the Presence of the Majesty (87:1).. This is a Divine Command from the One Who is glorious (87:2-5), and demands from us to confess, Yes we bear witness (بَلَىٰ  شَهِدْنَا)to it and acknowledge it that You are our Lord (7:172). This is the confession to His original call to His creation at the time of its creation: أَلَسْتُ بِرَبِّكُمْ Am I not your Lord Who sustains you? (7:172). This very confession, with all His attributive Names is the Glorification (tasbîh)of the Lord. He says:

تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ

“The seven heavens, the earth and all those inhabiting them (the heavens and the earth), extol His Glory. In fact, there is not even a single thing but glorifies Him with his true and perfect praise, but you do not understand their glorification.” (17:44)

All animate and inanimate objects in cosmos are making this confession and glorifying the Lord Who sustains them. Glorification (tasbîh) by inanimate objects has been mentioned in many verses of the Holy Qur’ân – glorification by the mountains (21:79), glorification by the thunder (13:13), glorification by the angels (2:30), and glorification by all created things (17:44). Some may wonder and object that glorification by a non-human, let alone an inanimate object is contrary to reason. What is it that they glorify, and what words can they use in their glorification? The answer to this is that you cannot subdivide your Lords creation into the “rational living beings,” who can glorify with the Names and Attributes of the Lord, and the inanimate objects, which cannot. The Holy Prophet (pbuh) said about Mount Uhud near Madînah: “This mountain loves us, and we love it” (Bukhârî in I’tisâm 16). This does not mean, however, that the mountain is a feeling, thinking being like you. Allâh is al-Muhyî, the Life Giver of His cosmos. Allâh’s cosmos is alive in its totality, and is under the process of continuous change. Is it not so that Allâh gives life to the earth after its death (16:65) and inspires the bees to collect honey (16:68)? So why should they not glorify their Sustainer? When it is said, “Whatever is in the heavens and the earth declares the glory of Allâh” (57:1), it means that everything in the universe is alive and glorifies Him, but we do not admit this fact because we do not understand their glorification” (17:44). The manifestation of the cosmos is the unfolding of the signs of Allâh (âyât Allâh), and these âyât are made up of kalimât (Words). 

قُل لَّوْ كَانَ الْبَحْرُ مِدَادًا لِّكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا

“Say, If every ocean became ink for (recording) the words and creation of my Lord, surely, the oceans would be spent up before the words and creation of my Lord came to an end, even if we brought to add (therewith) as many more (oceans)” (18:109)

The glorification by the “seven heavens, the earth and all those inhabiting them”(17:44) is in the words that are derived from Allâh’s sea of words (لِّكَلِمَاتِ), from the words of the Most High, and they are inexhaustible. The objects of the universe, including the non-living ones, exchange among themselves the secrets of the cosmos in words that have their own letters and sounds that have no limits and no boundaries. Then we are told: وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِن دَابَّةٍ وَالْمَلَائِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ “All that is in the heavens and on the earth of the crawling and moving creatures and the angels (too), make obeisance to Allâh and they do not disdain (to worship Him).” يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ “They fear (disobedience to) their Lord above them, and do whatever they are commanded” (16:49–50). Then He says: أَوَلَمْ يَرَوْا إِلَىٰ مَا خَلَقَ اللَّهُ مِن شَيْءٍ يَتَفَيَّأُ ظِلَالُهُ عَنِ الْيَمِينِ وَالشَّمَائِلِ سُجَّدًا لِّلَّهِ وَهُمْ دَاخِرُونَ “Have they not considered that the shadow of everything which Allâh has created shift from the right and from the left, prostrating themselves to Allâh (in obedience) in humble supplication?” (16:48). The words for glorification (see 2:32) as used by the Engels are the right words for us to glorify the Lord. They are: 

سُبْحَانَكَ ۖ إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ

Glory be to You, You only is the one Who All-Knowing and All- Wise (“Subhânaka innaka anta al-‘Alîm al-Hakîm”)

When you extol and glorify our Lord, the Most High, with His Names you are praising and confessing the holiness of His exalted Name Allâh that is His essence and His high state. He reminds you to glorify Him with His great Attributes –. the Attribute of His Might (الْعَزِيزُ) and that of His Knowledge (الْحَكِيم) when He says: 

سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ

“Whatever is in the heavens and the earth declares the glory of Allâh. And He is the All-Mighty, the All-Wise” (57:1).  

You can also glorify Him with any combination of His Attributes. You can say أَنتَ الْعَزِيزِ الرَّحِيمِ إِنَّكَ سُبْحَانَكَ  (Glory be to You, You only is the one Who is Mighty and Ever Merciful), or you can say, “Subhâna Rabbî” رَبِّي سُبْحَانَ  followed by His Attributes of immense Greatness and Exaltation, like al-‘Azîm الْعَظِيم or al-‘lâ الْأَعْلَى. These words of Glorification are to be said with bent head and bodies (rakû‘) or with the face touching the earth (sajadah). When in the state of prostration (sajadah) you should say الْأَعْلَى رَبِّي سُبْحَانَ “Subhâna Rabbî al-A‘lâ” (Glorified is my Sustaining Lord of immense Greatness and Exaltation). This is how the Holy Prophet has taught to his community to glorify the Lord. Prostration before your Lord is for His glorification, and the true glorification comes from worship in the state of obeisance and prostration. This is also what the Command, سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى (“Extol the holiness of the name of your Lord, the Most High!”; 87:1) demands from us to confess. He says: 

الَّذِينَ عِندَ رَبِّكَ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ وَيُسَبِّحُونَهُ وَلَهُ يَسْجُدُونَ إِنَّ

“Verily, those who are near to your Lord (and feel His presence with them) do not wax too proud to worship Him but they glorify Him and prostrate themselves in obedience to Him” (7:206). 

If you glorify your Lord, your glorifications will not exalt Him nor add to His Glury; He is already exalted and glorified, rather shall bestow purification and radiance to your own soul. Allâh’s glorification shall save your soul from the agonies of the Day of Judgment (see 88:1–8).  “[Glorified] and Holy is your Lord, the Lord of all honour and power” سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ (37:180).

All Praise Reverts to Allâh 

Al-Hamdu-li-Allâh 

وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ ۚ وَإِن تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ الْإِنسَانَ لَظَلُومٌ كَفَّارٌ  

“He has given you of all that you wanted of Him (by your natural demand).  And if you try to count Allâh’s bounties you will not be able to number them. Surely, a human being is very unjust, very ungrateful” (14:34).

Such gracious favour, which is not in return for any service rendered by any creature, should draw the hearts to praise, glorification, and thanksgiving to the One Who bestowed such favour. The human heart eulogizes his Benefactor, offering praise with true intent

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ 

“All type of perfect and true praise belongs to Allâh alone, the Lord of the worlds” (1:2)  

With these words you, the servant, offer Him your thanks, with true praise in appreciation of His commendable action, action worthy of praise, and you laud Him for the favours being done by Him.  

In the very opening chapter (al-Fâtihah) of the Holy Qur’ân, two beautiful Attributes of Allâh, al-Rahmân, الرَّحْمَـٰنِ, and al-Rahîm, الرَّحِيم, are mentioned. If you understand the excellences hidden in them (see page 62, commentary verse 1:3), your heart yearns for Him Who possesses these Attributes with fervent devotion, and you feel an urge to love and worship Him with all your humbleness. You want to be drawn closer to that peerless and unique Being with the words of praise الْحَمْدُ لِلَّهِ. Al-Rahmân, who is the Bestower of all bounties without any claim, is apt to become the object of adoration and praise. He becomes Praiseworthy of all those who are conscious of His favours. Rûmî  once said, “Countless are His favours. A hundred thousand tongues cannot deliver the thanks that are due to Him. Favors upon favours He has showered on the handful of dust. All of life, under His universal care, is indebted to Him.” (Rûmî). If you try to count His excellences, His Graces, and His favours, you would not be able to number them, even with tireless exertion (31:27).  

Many people praise created things or beings as their lords, believing them to be sources of favours and bounties. Mourning widows vie with one another in boastful enumeration of the valorous deeds of their dead in battlefields. At banquets, humans are praised in a manner in which Allâh, the real Bestower, should be praised. With the words “Al-Hamd-u-li(l)-Allâh Rabb al-‘Âlamîn رَبِّ الْعَالَمِينَالْحَمْدُ لِلَّهِ Allâh reproaches all those who associate partners with Him in their praise, as if He were saying, “Why do you glorify your associate gods and why do you magnify your ancestors? Why are you so boastful of the dead? Are they your lords, who sustain you and your children? Are they the compassionate ones, who treat you mercifully, ward off calamities, avert evil and affliction, safeguard the good that has been your lot, wash off the dirt of your sins, and cure you of your diseases? Are they the lords of the Day of Judgment? No, Allâh alone sustains and shows Mercy by granting happiness in full measure, by granting guidance, by answering prayers, and by delivering you from your enemies. He shall certainly reward your works.”

True and perfect Praise (al-Hamdالْحَمْد )—whether relating to external aspects or to internal realities, whether relating to inherent excellence or to what is manifested in natural phenomena—is due only to the One with Overflowing Generosity (al-Rahmân الرَّحْمَـٰنِ), the One with immense Loving Powers (al-Rahîm الرَّحِيم). No other shares in it. When He says He is al-Rahmân الرَّحْمَـٰنِ, it is, as if He said, “If all intelligent beings, visible and invisible, gathered together and demanded their most sublime wishes from Me and I granted every one of them, this would in no way diminish the treasures that are with Me any more than the needle dipped in an ocean would decrease the ocean” (Hadîth-i-Qudsî, narrated by Abû Dharr). There is no excellence that the wisdom of the wise can imagine or that the mind of a thinker can contemplate but belongs to the Supreme Being, Who is the source of all bounties, the source of all Grace, and the source of the Light of guidance. Allâh alone is the One Who exercises Beneficences deliberately, not under compulsion. If the suspension of His Rahmânîyyat for a single moment were to be imagined, the entire cosmos would perish instantly. The words “Al-Hamd-u-li(l)-Allâh Rabb al-‘Âlamîn, رَبِّ الْعَالَمِينَالْحَمْدُ لِلَّهِ (“All type of perfect and true praise belongs to Allâh alone, the Lord of the worlds” (1:2) tell us that all true praises revert to Him. In every instance of true praise, the one who is praised his praise goes back to Allâh, Who is the origin and the cause of that praise, and the one who praises, also in reality praises Allâh, though unknowingly.

 “Al-Hamd-u-li(l)-Allâh Rabb al-‘Âlamîn الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ, (- All type of perfect and true praise belongs to Allâh alone, the Lord of the worlds,) are the words of Allâh, spoken by Him. The Holy Prophet (pbuh) acknowledged, “I cannot enumerate your Praise, O Lord! You have praised yourself” (Tirmidhî, Da‘awâh 75). Such is the utmost degree of inability to count His favours. With His words “Al-Hamd-u-li(l)-Allâh Rabb al-‘Âlamîn الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ, Allâh is praising Himself as if He were saying, “O My servants! Know Me through My Rabûbîyyat [sustenance for you all], and recognize Me through My excellent Graceful Attribute of Rahmânîyyat. Neither My creation nor I suffer from any defect or shortcoming. My Praiseworthiness far exceeds the highest limits of praise rendered by those who praise Me. You will not find in the heavens or in the earth any praiseworthy feature that is not to be found in My Countenance. If you tried to count My Excellences, you would not be able to number them. And if all the trees on the earth were to be pens and the vast ocean is full of ink, and besides that many more such oceans to replenish it, to supply ink to write My works, even then My Words and works would not be finished [see 31:27]. Then search well to see if you can light upon a praiseworthy merit that you do not find in Me or can discover an excellence that is beyond My presence and Me. If you imagine that there is such, then you have no knowledge of Me and are bereft of vision. I am known through My Glories and excellences. The heavy clouds of rain and My Revelations saturated with My blessings indicate the plenitude of My bounties. Those who believe in Me and in what I say are indeed the people who are treading the paths that lead to My proximity. They have recognized and understood the Truth. They have sought earnestly for My Attributes, and My Glories reflect over them” (unknown Saint).  Therefore, praised be He Who is distant and yet comes near, He Who is high (ta‘âla) and yet descends (nazala), He Whom the servant knows in accordance with what He allows them to know about Him.

Just as the Most Gracious (al-Rahmân الرَّحْمَـٰنِ) is Praiseworthy (Muhammad) by all those who are conscious of His favours, bestowed without having been asked, the Ever-Merciful (al-Rahîm الرَّحِيم) bestows his special Mercy upon those of His faithful servants who are His praisers (Ahmad) This Graciousness (Rahîmîyyat; 2:186) is in response to the praise (hamd) and thanks offered by His worshipper. He sends down His special Mercy upon you when He is pleased with your efforts of praise and when He determines that you have merited His all-embracing Grace of Rahîmîyyat. It is at this stage that a righteous worshipper, devout in duties of obedience, becomes a favourite in the Divine Presence (33:56).     

Praise Allâh, Whom you call upon with your needs, and then He answers you, even though you heed little when He calls upon you to listen to His call. All praise is for Allâh, Whom you supplicate, and He grants you what you plead for, even though you are stingy when He asks a loan from you for the needy. Praise Allâh; on Him you entrust your secrets without an intercessor. Praise Allâh, to Whom you plead, for if you pleaded to others, they would not grant you anything. All praise is for Allâh, Who has dignified you by becoming the Disposer of your affairs instead of making you rely on others, who would then humiliate you. All praise is for Allâh, Who endeared you, even though He is not in need of you. All praise is for Allâh, Who treats you with clemency, just as if you had no sin. Therefore, your Lord is the most praised of all and the most worthy of praise. Seek your Sustainer diligently, and ponder every aspect of His perfection as you search for Him in His manifestation of this universe. When you begin to perceive His fragrance, it is then that you have found Him. This mystery is unveiled only to those who are earnest seekers. Praise therefore your Creator and Sustainer with all perfect praise in your joys and in your sorrows. 

What is Worship and Servitude? 

 ‘Abûdîyyat and ‘Ibâdat 

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ  

“O people! Worship your Lord”(2:21).

This is the first command in the Holy Qur’ân and it addresses all of humanity. It is a universal command by the All-Sustaining Lord. This is a command of submission to Rabb al-‘Âlamîn رَبِّ الْعَالَمِينَ, the One Who created many worlds and the means of their sustenance. He then perfected the human being in his evolutionary stages and then “breathed into him of His spirit,” ثُمَّ سَوَّاهُ وَنَفَخَ فِيهِ مِن رُّوحِه (32:9) in order to make him capable of receiving and understanding His Words. Then He said:

وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ

“Your Lord has enjoined you to worship none but Him” (17:23; cf. 51:56). 

Worship is His Decree, which cannot be denied and must be followed. Jalâl al-Dîn Rûmî said: “A person imagines that he can rid himself of his bad and base characteristics by means of his own actions and endeavours. When he strives and expends his energy, he is disappointed. Allâh says that with your weak legs, you will never be able to reach the goal. In a hundred thousand years, you will not be able to finish even one stage of the way. Only when you fall down and bow before your Lord in worship, and while walking, be unable to get up, then you will be uplifted through His Grace and favour. Now if you ask His help, He will bestow upon you His Grace. When you receive His Grace and strength from Him, to get up and reach the goal, then glorify your Lord with His Praise and extol His Name and ask again and again His protection (maghfirah مغفرة) and His favour (- ni‘mah), seek forgiveness for your wrong thoughts, and realize that you were imagining that you would reach your goal (fallâhفلٌاح ) with your own efforts. You did not realize before that all things come from the Grace of your Lord. Now fall down in His worship and seek His forgiveness, and you will find that He is Oft-Returning and inclined to forgiveness (tawwâb al-Rahîm)” (Jalâl al-Dîn Rûmî in Fîhi ma Fîhi). 

The instinct and desire of adoration and worship of a deity has been made part of human nature (32:9).When he worships a deity; actually it is He, Allâh, Who is being worshipped. He is being worshipped in every place of worship, no matter to what religious grouping one belongs:  “Cloisters and churches and synagogues and mosques {are places] wherein the name of Allâh is mentioned very frequently” (22:40). Every worshipper imagines Him according to his opinion and beliefs, and worships Him in his places of worship. He says, فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ  “Whichever way you may turn (you will find) Allâh’s attention” (2:115). Allâh is in every direction, and each direction represents a particular doctrine and belief regarding Him.  

The commanding Word I‘budû اعْبُدُوا, “Worship!” is derived from ‘abada, which means “to serve,” “to adore,” “to obey,” “to venerate,” “to submit,” “to devote,” or “to accept the impression of a thing” (Lisânal-‘Arab by Abû al-Fadzal Muhammad ibn Mukarram Ibn Manzûr; Tâjal-‘Arûs by al-Murtadzâ al-Husainî al-Zabîdî; and Al-Mufradât fî Gharâib al-Qur’ân byAbû al-Qâsim Husain al-Râghib). According to Ibn ‘Abbâs , the meaning of I‘budû, اعْبُدُوا, is in the sense of “know Me!” It can also mean, “be humble towards Me!” Thus, the Words يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ  can be rendered as “O humankind! Know Me, and when you know Me, then be humble towards Me.” No one can be humble towards another unless he knows his status. Therefore, it is necessary to know Him and know the fact that He is the possessor of all Might before Whom all the mighty of the world are to be lowly. Ibn ‘Abbâs , in his explanation of the word ‘abd عبد, emphasized the meaning of knowledge and knowing. The following Qur’ânic verses support the view of Ibn ‘Abbâs :  

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِّأُولِي الْأَلْبَابِ الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَـٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

“Surely, in the creation of the heavens and the earth and (in) the alternation of the night and the day there are many signs for people of pure and clear understanding. These are the persons who remember Allâh standing, and sitting and (lying) on their sides and reflect upon the creation of the heavens and the earth (and say,) Our Lord! You have not created (all) this in vain. Glory be to you, save us from the punishment of the Fire.” (3:190–191)

When a believer uses his power of reflection (quwwat al-Fikr) and professes that Allâh is incomparable, One (Wâhid) and Alone (Ahad) (see p. 54) and Self-Sufficient and nothing is like His likeness (42:11), and that He stands high above any similarity with His creatures, he is consumed by bewilderment (hayrat  حيرة) and awe. This state inspires in him a real desire for servitude (‘abûdîyyat  عبوديت).  The servant (‘abd) then feels an urge in his heart to submit to Him in worship. When he Prays (Salât صلاة), He glorifies Him in each of his bowings (rakû‘) and in each of his prostration (sajadah  سجدة87:14-15). In his state of prostration and glorification he comes close to his Him.  With this closeness, his heart melts and yearns with fervent devotion for his Creator and Sustainer. With his glorification (tasbîh) when he is bowing down and in his prostration he responds to His original call: أَلَسْتُ بِرَبِّكُمْ “am I not your Lord who sustains you?” by saying, قَالُوا بَلَىٰ   “Yes! You are” (7:172). This confession inspires love for the Supreme Being Who sustains him, and creates hopes and fear in his soul. “We are like lutes once held by God. Being away from His warm body fully explains this constant yearning.” (Hȃfiz)

The human souls real and ultimate comfort (râhat  راحت) lies in realizing that Allâh alone is his Sustainer and Nourisher (Rabb al-‘Âlamîn). In expressing your love to Him in worship and prayer, in becoming lowly and humble towards Him, and in obeying Him you are adoring your beloved. At the time of the creation, Allâh infused in you His rûh, His spirit (38:72). He also called you Nafs – the soul (89:27–30), because you were able to attain a union with Him through Prayer, worship and love. The state of the souls union with Allâh is like that of a tree, which has its roots in the soil. Just as the tree sucks up water from the soil, so the yearning soul (nafs) sucks water from the spring of Allâh’s Love. The soul continues to grow in holy progression through this union. Allâh refers to this ultimate state of His servant as “nafs mutma’innah” (نفس المطمعنٌة – the soul at peace), with whom the Lord is well pleased, and the soul is well pleased with his Lord (89:27–30). This ultimate state of comfort and peace is the greatest blessing of prayer and worship that can be attained.  

The one who goes to worship in a church, temple, cloister, synagogue, or even in a mosque worships a Deity he has in his mind, which he fits into his belief, his capacity, his aptitude and his upbringing (2:148). Many people worship their illusions, and by limiting the vastness of the Divine Attributes, they try to grasp Him. They create their own deities and small gods to fit into their limited minds, though they in reality intend to worship the One and only God (2:148). Such an object of worship, which those people assume is not proper, is actually poor in form; it is mostly an image in the form of a created thing—a star, the sun, an animal, a statue, or even a human being (see 35:13–15). In reality, they profess a belief in Gods similarity with His creatures. 

وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ وَيَقُولُونَ هَـٰؤُلَاءِ شُفَعَاؤُنَا عِندَ اللَّهِ ۚ قُلْ أَتُنَبِّئُونَ اللَّهَ بِمَا لَا يَعْلَمُ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ 

“And (some) people worship, apart from Allâh, things that can neither harm them (of their own accord) nor can help them. They say, These are our intercessors with Allâh. Say, Do you (presume to) inform Allâh of the things of whose existence in the heavens or in the earth He does not know? Glory be to Him! High be He, exalted above (all the things) they associate (with Him)” (10:18).

Some say that He is to be worshipped because He is All-Mighty, or because He is the Lord. Some worship Him for some reward or demand; such is the worship of traders. Some people worship Allâh because they fear His punishment; such is the worship of slaves. There are some who worship Him out of their gratitude to Him; such is the worship of the noble. Actually, their worship is sometimes out of gratitude and sometimes out of love. They feel inclined and attracted towards the Beauty that they perceive in their hearts. They worship Him and love Him because they perceive Him as a “beautiful Beloved.” They take pleasure in worshipping Him, knowing that only through worship will they come into the Presence of that Beauty that they so intensely love. Many remain heedless. They go after the material things of this world, remain inclined to their animal instincts, and follow their low desires. They become the slaves of their impulses. We read:

وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَـٰكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ ۚ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث ۚ ذَّ‌ٰلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ سَاءَ مَثَلًا الْقَوْمُ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَأَنفُسَهُمْ كَانُوا يَظْلِمُونَ

 “And relate to them the news of him to whom We gave Our commandments but he withdrew himself therefrom, the satan followed him [in his pursuit of worldly desires and his impulses] with the result that he became one of those led astray (and became a pervert). Had We so willed We would have exalted him (in ranks) thereby [by means of these Our commandments], but he remained inclined to (the material things of) this world and followed his low desires. His case therefore is like that of a dog, if you bear down upon it, it lolls its tongue out or if you leave it alone, it still lolls out its tongue. Such is the case with the people who cry lies to Our commandments; [they do not give up their evil ways]. So narrate to them the account (of the people of old) that they may reflect. Sad is the case of the people who cry lies to Our commandments and it is their own selves that they have wronged.” (7:175–177)

Atheists think they have no need to worship, since they think they do not believe in any deity. They are mistaken. About them Allâh says, “Have you considered (over the plight of) one who has taken his own low desires for his deity?” (25:43). The deity that they worship is their pride, their wealth, their flag, their hero, their king, their president, their pet, their male or female partner, or any of the other created things. Again we read:

أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَـٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَىٰ عِلْمٍ وَخَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَىٰ بَصَرِهِ غِشَاوَةً فَمَن يَهْدِيهِ مِن بَعْدِ اللَّهِ ۚ أَفَلَا تَذَكَّرُونَ وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ ۚ وَمَا لَهُم بِذَ‌ٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَظُنُّونَ 

“Have you considered the case of him who has taken his own low desires for his god and whom Allâh has forsaken and adjudged as lost on the basis of (His infinite) knowledge, and whose ears and heart He has sealed and whose eyes He has covered with a veil? Who then will guide him after Allâh (has condemned him for his being given to evil ways)? Will you then pay no heed?

“They say, We have only this present life (to live). We (people of one generation) die and we (people of a new generation from among us) come to life again (here in this very world). It is (the passage of) time alone that deals us death. But they have no real knowledge whatsoever about the matter [the Hereafter]. They merely make conjectures.” (45:23–24)

Worship, according to the teachings of the Holy Qur’ân, consists of reflecting about the Divine Attributes and living accordingly. 

صِبْغَةَ اللَّهِ ۖ وَمَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً

“(Assume) the hues (and the Attributes) of Allâh! And who is fairer than Allâh’s hues (and Attributes)?” (2:138) 

Thus, worshipping our Sustainer means to fulfil the requirement of His Attributes. The Holy Qur’ân has placed some of the excellent Attributes of Allâh before you to help you build up your moral fabric. If you fulfil this Decree, as He desires, His special favour (Rahîmîyyat رحيميت) guides you. When you worship Him, you do so for your own good (17:7). You yourself are a recipient of the reward of worship.  He commands you to:

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

“Say, ‘Surely, my Prayer and my sacrifice and my living and my dying are (all) for the sake of Allâh, the Lord of the worlds’.” (6:162)

In other words, Allâh’s Attributes, when rendered into action in your daily life, constitute your worship. All your actions, your efforts, your sleeps and awakenings, as well as your relations with nature and with your family—are all acts of worship provided that you perform them for the goodwill of Allâh and to seek His pleasure.

Allâh says, “And We have prescribed certain rites of sacrifice for every people” (22:34). The rites of sacrifice (worship) for the Muslims are the five known pillars of Islam. The seven verses of al-Fâtihah (1:1–7) recited several times every day in five ritual Prayers (al-Salât) reminds a Muslim of those divine molds in which he has to cast his daily life. The first three verses of al-Fâtihah arethe glorification of the Lord. They occupy the first place of worship. 

Your acts of worship demand that you behave like rabb, rahmân, rahîm,and mâlik in your relations with Gods creation. You must look to the needs and requirements of Allâh’s creation, whether animate or inanimate; this is your rabûbîyyat. You must stretch your helping hands to the needy, even if they have not requested or deserved your help; this is your Rahmânîyyat. And if someone does you a favour, you should reward him more, many times more; this is your Rahîmîyyat. You must overlook the faults of others and whatever injustices you have suffered from them and practice forgiveness in your daily dealings; this is your Mâlikîyyat.  

After mentioning the four Divine Graces, you say, إِيَّاكَ نَعْبُدُ, Iyyâka na‘budu, “(Lord!) You alone do we worship” (1:5). You mean thereby that you submit to His laws, His ways, His restrictions, and His Attributes. Your eating, sleeping, walking, sitting, standing, speaking, seeing, and hearing—in short, all your actions—become a kind of worship (6:162). By doing these actions, you are in fact “glorifying” the future human being who must be evolved out of your inner self. In reciting the Divine Attributes of perfection, you keep before you a sacred cast, in which you need to mould your character.  To “please Allâh” is in fact to work out your own spiritual evolution and to bring to realization whatever capacities your Creator has placed in you. In this effort lies your whole success; this effort is your worship of the Lord. In short, the Qur’ânic model of worship is in your reflecting on the Divine Attributes and putting them into practice according to your capacities. You know nothing of Allâh except through the ways He works in nature. Hence, your worship of Him should find its real manifestation in following His ways in your life. Your Prayer or other forms of adoration should act as a reminder of that Great Truth concerning Who is Allâh. 

The desire for worship does not arise from any supposed need on the part of the Creator, Who is Self-Sufficient; rather, it is designed as an instrument for the inner moral development of you, the worshipper. The object of worship should not be to glorify Allâh’s Names and Attributes by repeating them mindlessly on a rosary. Worship also misses its object when it is confined to mere bowing down in prostration in a mosque or to simply counting and repeating some Names of God. Allâh is far above such needs. If the worship of a deity produces no moral effect in your life, it need not be pursued.  

The recital of certain sacred words and names is not an act of worship. It is useless to sing hymns at the top of your voice if you do not lead a godly life. If your worship lies only in bringing offerings and sacrifices to an  altar and to listen to the recital of hymns in His praise, then, it is either credible to Allâh nor profitable to you: “It is neither their flesh nor their blood (of these sacrifices) which matters to Allâh but it is guarding against evil [taqwâ] and devotion to duty on your part that matters to Him” (22:37). Allâh stands above offerings and rites that lack devotion and heartfelt love for the Creator and the creation. Allâh neither needs your worship, nor does He require any praise or thanksgiving from you for His acts of Mercy (31:12). 

مَّنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ

 “He who follows the right way follows it to his own good and he who goes astray, surely, he goes astray to his own loss. And no soul that bears the burden shall bear the burden of another (soul)” (17:15) 

Your mindless extolling or praising Allâh does not contribute to His glory, nor does any blasphemy or disobedience take away any of His grandeur and dignity. Allâh said, “You may imagine you are benefitting Me through your worship, but acts of yours cannot add the least particle of goodness to My overflowing Goodness” (Hadîth-i-Qudsî, narrated by Abû Dharr). The purpose of the creation of all rational beings is their cognition of the existence of their Creator and their conscious willingness to conform their own existence to whatever they may perceive of His Will and plan. It is the twofold concept of cognition and willingness that gives meaning to what the Holy Qur’ân describes as ‘ibâdat or worship. Your worship of Him should consist of such acts as may help you use your own power and ability given by Him to the moulding of good moral character and benefitting His creation.  If your worship inspires you to follow His ways and commands of love for His creation, you contribute to make possible the best of civilization on righteous lines.  

Human beings did not give morals to this Deity, but He has planted His own morals in human beings. The whole of the Qur’ân is simply a commentary on the Attributes of Allâh taught to you (2:31). All the laws and regulations given in the Holy Book, when pursued, bring your life in accordance with the requirements of these Attributes. To be virtuous is to lead such a life. To walk humbly on earth (31:19) means to imbue yourself with His Divine Attributes. In adoring these Divine Attributes, you are reminded of the ways to acquire noble qualities yourself. To glorify Allâh is to edify yourself. When the Holy Qur’ân relates events of some great men, it is only to illustrate how such men lived up to these Attributes. Ibn al-‘Arabî said: “At the true station of servitude (‘abûdîyyatعبوديت), Allâh is described by the attributes of the servant”. This does not mean that Allâh lowers Himself to the state of the servant (‘âbidعابد ), for there is nothing lower than the servant of Allâh (‘âbid) before Allâh, or than the state of servitude (‘abûdîyyat). This subject matter is explained by Jalâl al-Dîn Rûmî in his Mathnawî (III 3669–3673), where he said: “When a candle is burning in bright sunlight, its flame is overlapped by the brightness of the sun and is hardly visible. The flame does not cease to exist, nor is its light consumed by the sunlight. Similarly, when a person comes near to his Lord, his light is overwhelmed by the Light of the Lord. The persons light continues to exist, but its attributes are wholly absorbed into Gods Attributes.” 

Ibn al-‘Arabî said: “When a worshipper enters into the state of servitude with Allâh’s shared Attributes, He appears in Theophany (Jalâl) to him with the same-shared Attributes. In this state of servitude, the servant comes to know the mystery of His relationship to his Lord”. The Holy Prophet (pbuh) assures us of this when he says that through implicit worship (‘Ibâdat) our God becomes our limbs with which we walk and ears with which we hear and our tongues with which we speak and our eyes with which we see (Hadîth–i-Qudsî). This is an astonishing relationship with Allâh, and you will find very few who are able to taste it. 

Supplications and its Blessings

Barkât al-Du‘â

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ َ 

“And your Lord says, Call on Me, I will answer your prayer” (40:60)

Calling upon your Creator and Sustainer (Rabb) is His Command. To call upon a deity for help is the essence of every religion. There has never been a Prophet or a religious guide who has not taught his people how to supplicate, for the Prophets knew that the effacement of all difficulties lay in the Divine Hands alone, and that it was only through supplications that the door to Gnosis was opened.  

The Arabic word du‘â دُعَا means supplication. It is from the root da‘â meaning, “to call upon someone for help,” in the sense of someone who is in trouble and in great need calling out for help. When a servant calls Allâh for help, the response is immediate as He says  

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ 

“And when My servants ask you concerning Me (tell them), I am nearby indeed” (2:186)

Du‘â دُعَا (- Supplication) is the relationship between the supplicant and his Master (Mâlik مالك), a relationship that attracts the attention of the Master. At first, Allâh’s Rahmânîyyat (- His Grace of providing without asking) comes into play and pulls the person to Him. Then the worshipper, through his Faith in the Master, and full of hope and in perfect loyalty and love for Him, by his bowing and prostrating before Him, draws even nearer to Him.  Thence, by an attracting force, which is now embedded into his nature, he starts to attract Allâh’s bounties, His Mercy, His Grace, and His Love towards him. All this, in turn, helps to create the means and circumstances that are essential to fulfil the needs of the supplicant. The servant has asked for something in secret, and He in turn manifests His responses openly.

“Call on Me” (ادْعُونِي) is a Divine Command. Some worshippers of Allâh simply conform to this Command. Such a caller in his supplication is treading the path of His servitude (‘abûdîyyatعبوديت  ); there is no trace of self-interest. Such a one is telling His Lord that he is ready to serve Him without asking for any recompense. Divine gifts are bestowed on such people unasked. Such people yearn for more of the same selfless “servanthood.” 

Sometimes, however, the dire state of a human being necessitates his making a desperate appeal, as was the case with the Job (Ayûb): “He called out to his Lord, I am inflicted with some distress, and You are the Most Merciful of all who show mercy” (21:83). Allâh says: أَسْتَجِبْ لَكُمْ , “I will answer you” (40:60). He says:  إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ “But those who wax too proud to worship Me will surely enter Gehenna, humbled and despised” (40:60). They will suffer, because they refused to call on Him in the time of their need, out of pride and lack of Faith in Him.

مَا يَعْبَأُ بِكُمْ رَبِّي لَوْلَا دُعَاؤُكُمْ

“My Lord will not hold you to be of any worth if you do not call on Him (in your prayers)” (25:77)

Etiquette and Code of behaviour in Supplication 

وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَ‌ٰلِكَ سَبِيلًا

“And utter not your prayer in a loud voice nor utter it in too low tones (completely concealing it) but seek a middle course” (17:110)

The One Whom you call upon, the One from Whom you ask for help, is neither deaf (17:110) nor remote (2:186). Rather, He comforts and assures you with His Words:  فَإِنِّي قَرِيب “I am nearby indeed” (2:186);  وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ “We are nearer to him than even (his) jugular vein” (50:16); وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ , “and We know what (dark) suggestions his mind makes to him” (50:16). He has taught you how to present your case to Him in the seven verses of al-Fâtihah (1:1–7). As in al-Fâtihah, your every ritual Prayer and every supplication should begin not with a petition but with your glorification of the Lord, with your mentioning His most beautiful Attributes. Verses 17:110–111 He commands us through His Prophet:

قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَـٰنَ ۖ أَيًّا مَّا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَ‌ٰلِكَ سَبِيلًا وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًا

 “Say, Call upon (Him by the name of) Allâh or call upon (Him by the name of) Al-Rahmân (the Most Gracious). (In short) call upon Him by whatsoever name you like, all beautiful names belong to Him [the One God]. And utter not your prayer in a loud voice nor utter it in too low tones (completely concealing it) but seek a middle course. 

“And say, All true and perfect praise belongs to Allâh Who has not taken to Himself a son, and Who has no associate-partner in His kingdom, nor has He any helper because of any weakness. And extol His glory with repeated glorification.” (17:110–111)

In these verses, you are taught the etiquette of supplications and ritual Prayers. Many people go beyond bounds in their ritual purification and supplication. But supplications do not have to be made with the tongue of eloquence.  Many supplications are taught in the Holy Qur’ân, and you can pray to Allâh in those words. It is said that Saints used seven sentences more or less in their supplications, such as the Prayer taught to us by Allâh in the very first chapter of the Holy Qur’ân (al-Fâtihah). The supplication in verse 2:286 is an example:

رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنتَ مَوْلَانَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ

“Our Lord! Take us not to task if we forget or (if) we make a mistake. Our Lord! Lay not upon us the burden (of disobedience) as You laid upon those before us. Our Lord! Charge us not with the responsibility which we have not the strength to bear; therefore overlook our faults and grant us protection and have mercy on us. You are our Master; therefore help us against the disbelieving people” (2:286).

Acceptance of Supplications

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَادَعَانِ 

“And when my servants ask you concerning Me (tell them), I am nearby indeed, I answer the prayer of the supplicant when he prays to Me” (2:186).

Allâh’s Mercy (Rahmânîyyat) is universal, and everyone through His Attributes and Names ever begs him for His Mercy. Acceptance of supplications is part of His Mercy; He calls it Rahmatî (My Mercy; 7:156), a Mercy that is all-encompassing. To deny that worship and formal Prayer is not a means for attaining your objectives, or that they are not efficacious in attaining your rightful wishes is to deny the Divine Existence of the Ever-Living, the Almighty. Allâh never lets your supplication go to waste, because that would be contrary to His own declaration أَسْتَجِبْ لَكُمْ  “I will answer you”(40:60). Imâm Abû al-Qâsim Husain al-Râghib said that your supplications could be answered in two ways: If there is no demand in the supplication, the answer can be in the form of communication from Allâh in words, but if a petition has been made in the supplication, then fulfilling that need constitutes the answer to the supplication.

You ask for His favours by addressing Him with His Divine Attributes and Names. Favors associated with the Names of Allâh are of various kinds. Sometimes Allâh bestows His gift on His servant (‘abd) in His Name “the Merciful” (al-Rahîm). In that case, the gift will in response to the servant’s petition at that time. Sometimes Allâh gives a gift in His Name “the Wise” (al-Hakîm), to serve the best interest of His servant. Many times He gives in His Name “the Gracious” (al-Rahmân), and in this case He bestows unasked as a favour, so that the recipient is under no obligation to render extra thanks. He may give in His Name “the Forgiver” (al-Ghafûr) so that if retribution is due, He will protect you from it, and if no punishment is due; He will protect you from incurring an infraction. 

There are several accounts in the Holy Qur’ân that tell us about the supplications of the Prophets (for example, 54:10) and of others who were neither a Prophet (nabîنبي ) nor a Messenger (rasûlرسول) of Allâh (for example, 19:2–7), as well as how their supplications were granted. In fact, the Holy Qur’ân provides several examples of the promises made by Allâh to His servants who asked Him, even begged Him, for His favours. The Holy Qur’ân cites one example of a plea made by a simple woman who complained before her Lord and before the Holy Prophet (pbuh) about her distress and agony: “Allâh has indeed heard the plea of her [Khowlah, wife ofAus bin Sâmit] who pleads with you (O Muhammad!) with regard to her husband and makes her complaints to Allâh” (58:1).

Sometimes, the experience and expertise of a physician may fail to cure a disease, or you may see no way of relief and respite from worries, or it may seem impossible to achieve the high goals you have been striving for, or it appears that you are afflicted by perpetual calamities. In such situations, the weapon of supplications comes in handy. Though Allâh has created His universe out of His expediencies and has subjected His creation to His laws, this does not mean that He has finished His job and that He now has nothing to do with the day-to-day life of His creatures. Such a notion is wrong. It is one of His Attributes that He removes the afflictions of His servant who knowingly or unknowingly maneuvers himself into misfortunes.  

أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ

“Or Who is it that answers the distressed person when he calls on Him, and removes (his) distress (and agony)?” (27:62)

In his supplication, the distressed person turns towards his Lord, calling repeatedly, “(Lord!) You alone do we worship and You alone do we implore for help” إِيَّاكَ نَعْبُدُ وَإِيَّاك نَسْتَعِينُ (1:5). If a distressed adores Him and remembers His past favours and renders Him thanks, He out of His Rahîmîyyat (His special Mercifulness), will “answers the distressed person when he calls on Him, and remove (his) distress (and agony)” (27:62; see also 6:41). The incurable, apparently fatal disease vanishes, the troubles go away, financial burdens are removed, the mountains of difficulties disappear, the infertile woman is blessed with an offspring, and doors are opened for spiritual advancement. By accepting your supplications, Allâh invites you to enter these doors now wide open, which lead to the proximity of your Lord. The Holy Prophet (pbuh) said once, “On whomsoever from among you is opened the door of supplication, on him has been opened the doors of mercy” (narrated by Ibn ‘Umar in Sunnan al-Tirmidhî). Numerous other good fortunes, bounties, and capabilities are the outcome of the accepted supplications, a fact to which innumerable chosen servants of Allâh have borne witness before and even now. 

You should rest assured that there does exist a Seeing and a Hearing God, Who notices what you are asking for, Who watches over the compulsions of the distressed, Who listens to the beseeching, and Who grants acceptance out of His Rahîmîyyat, His special Mercy and Grace. Then you read His Words: 

قُلْ مَن يُنَجِّيكُم مِّن ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ تَدْعُونَهُ تَضَرُّعًا وَخُفْيَةً لَّئِنْ أَنجَانَا مِنْ هَـٰذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ قُلِ اللَّهُ يُنَجِّيكُم مِّنْهَا وَمِن كُلِّ كَرْبٍ ثُمَّ أَنتُمْ تُشْرِكُونَ

“Say, Who delivers you from the horrors of the land and the sea when you call upon Him in humility and in open supplication (saying), “If He delivers us from this (hardship) we shall ever be grateful (to Him)”? Say, It is Allâh Who delivers you from these (horrors) and from every calamity, still you associate partners (with Him).” (6:63–64)

To beseech help from the All-Mighty, the Source of all Grace, at the commencement of every task and for the attainment of every striven-for goal, subservience is demanded from you by your Lord. Allâh commands, “Call on Me”وَقَالَ رَبُّكُمُ ادْعُونِي . Those who respond to this Command commence all actions by asking for His assistance and begin the task with His Name. He, undoubtedly, extends to them His assistance, and support begins to flow in their favour. Those who beseech help from their Master and Creator get His help. Those who beg for knowledge and power from His Knowledge and Power get knowledge and power. Moreover, those who beg for security get His security.

The Holy Prophet (pbuh) has said, “Nothing is more honourable unto Allâh than formal Prayer” (Abû Hurairah in Jam‘i-Tirmidhî). The ritual Prayer (al-Salâtالصلاة) is the right way of those who are careful of their obligations and are humble. It is the first right step on the way to practicing tauhîd (توحيد – absolute monotheism). The more you tread on this path, the more vivid the perception of tauhîd becomes while you are getting ever closer to Allâh.  Denial of the institution of Prayer is, in fact, denial of the Ever Merciful and of His Mercy. People who deny the institution of Prayer are unaware of the marvelous effects that result from it. Their denial is the denial of a blind person about the presence of light. The problem is not the lack of light but the lack of the faculty that should perceive it. 

You should not hesitate to supplicate even if you think you are unworthy. Allâh even accepted the supplication of the most unworthy of all creatures, Iblîs, who said, “My Lord, then grant me respite till the day when these (human beings) shall be raised (to spiritual life)” (15:36), and Allâh said, “You are indeed of those already granted respite.” (15:37). 

The Holy Qur’ân has mentioned certain times for the acceptance of supplications. You read for example:  

وَٱلْفَجْرِوَلَيَالٍ عَشْرٍۢوَٱلشَّفْعِ وَٱلْوَتْرِوَٱلَّيْلِ إِذَا يَسْرِهَلْ فِى ذَ‌ٰلِكَ قَسَمٌۭ لِّذِى حِجْرٍ

“I call to witness (all the times and places especially important for the acceptance of prayers including) the dawn (of the twentieth of Ramadzân), and the (last) ten Nights (of Ramadzân), and (the Prayers which consist of) the even and odd (number of Raka‘ts performed during these nights). And the Night [Lailat al-Qadr, the Blessed Night], when it moves on (to its close). In it there is surely a strong evidence for one who has sense and understanding.” (89:1–5)

Access to Divine Precincts is without an Intermediary

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ

“And your Lord says, Call on Me, I will answer you” (40:60).

Thus, the call for help must be addressed to the Lord, the Nourisher and the Sustainer directly, without any intermediary.

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي 

 “And when My servants ask you concerning Me (tell them), I am nearby indeed, I (and no one else) answer the prayer of the supplicant when he prays to Me, so they should respond to My call, and believe in Me…” (2:186).

Allâh’s wordsأُجِيبُ دَعْوَةَ الدَّاعِ إِذَادَعَانِ  “I (and no one else) answer the call of the supplicant” (2:186), and the wordsادْعُونِي أَسْتَجِبْ لَكُمْ  “Call on Me, I will answer you” (40:60), clearly tell you that the call for help must be addressed to Allâh and that He alone is to be sought, without any intermediary, that only He can answer your prayer. This is the condition embedded in His Words أَسْتَجِبْ لَكُمْ “I will answer your,”and أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ “I answer the call of the supplicant when he calls Me.” “I” is none but Him, not Christ, not a Prophet, not a Saint. The word “I” establishes the truth that there is no intermediary between you and the Exalted Allâh. You are told by the All-Mighty not to call on those who do not hear, because they are dead. Only Allâh is Ever Living and Ever Listening:

إِن تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ ۖ وَيَوْمَ الْقِيَامَةِ يَكْفُرُونَ بِشِرْكِكُمْ ۚ وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ

“If you pray to them they do not hear your call; and even if they could hear it at all they could make you no response (so as to be of any use to you)” (35:14)

The divine precincts are accessible to everyone without an intermediary, just as numberless bounties of Allâh that have been created for you can be available to you without any intermediary. Only your personal efforts bring you near to Him. Your formal Prayers enlighten you to His ways and carry you to the divine precincts. The Holy Prophet (pbuh) said, “Anyone who does not beg at Allâh’s court, Allâh turns away from him” (narrated by ‘Umar al-Fârûq^(rz) in Tirmidhî).

The Holy Prophet Muhammad (pbuh), Jesus, Buddha, Rama, Krishna, and similar others—each is a teacher, a guide, and an exemplar, but none is an intermediary. Belief in an intermediary weakens your sense of responsibility and destroys your self-reliance. The chief object of your belief in One God is to create in you a steadfastness of character and an independence of judgment, thereby encouraging your freedom of action. Why should anyone else do the job for you? Could belief in an intermediary be helpful in cultivating high morals? 

Belief in an intermediary is, in fact, a remnant of paganism. This primitive belief has crept into almost all branches of theism, including various sects of modern Islam. No religion of divine origin has remained free from it in its subsequent stages. Not only has the founder of each of these accepted religions been corrupted into an intermediary, but also have many men of piety after him. Often, the self-proclaimed righteous of religious sects have been adopted as intermediaries. Christ is not the only intermediary in Christianity, for example, but many after him—Mary, Peter, Paul, the popes, the cardinals, and even ordinary have taken that role. The situation is no different in Islam, where self-proclaimed religious heads (socalled khlîfas) and pîrs (caretakers of graves and shrines), asserting themselves to be pious and religious, offer to pray for others in exchange for what they call “charity.” Some do not even hesitate to proclaim themselves intermediaries between man and God. Some even make these claims on TV shows, asking for money and other worldly benefits, directly or indirectly for the “service of their prayer.” With regards to such self-proclaimed pious, the Holy Qur’ân states:

أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُم ۚ بَلِ اللَّهُ يُزَكِّي مَن يَشَاءُ وَلَا يُظْلَمُونَ فَتِيلًا انظُرْ كَيْفَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ ۖ وَكَفَىٰ بِهِ إِثْمًا مُّبِينًا

“Have you not considered those who assert themselves to be pure? Nay, only Allâh purifies whom He will; and they shall not be treated unjustly, not even a whit. Behold! How they forge lies against Allâh, and sufficient is that as a very flagrant sin (to prove their sinfulness)” (4:49–50)

Moreover, the dead—whether that dead person is Jesus, Buddha, or someone else, no matter how exalted that person may be in Gods court—cannot accept or respond to supplications. Allâh says, “And you cannot make the dead hear, nor can you make the deaf hear the call” (30:52). The Holy Qur’ân altogether dismisses such claims of any power or influence of these falsely deified people:

إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ عِبَادٌ أَمْثَالُكُمْ ۖ فَادْعُوهُمْ فَلْيَسْتَجِيبُوا لَكُمْ إِن كُنتُمْ صَادِقِينَأَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَا ۖ أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَا ۖ أَمْ لَهُمْ أَعْيُنٌ يُبْصِرُونَ بِهَا ۖ أَمْ لَهُمْ آذَانٌ يَسْمَعُونَ بِهَا ۗ

“Verily, those whom you call on (in prayer) beside Allâh are (merely helpless maids or) servants like yourselves. (If it is not so then) call on them, they should then make a response to you if you are right. Have these (false gods) feet with which they walk, or have they hands with which they hold, or have they eyes with which they see, or have they ears with which they hear?” (7:194–195)

وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَن دُعَائِهِمْ غَافِلُونَ

“And who is more misguided than the person who instead of (praying to) Allâh prays to those who will not answer him till the Day of Resurrection (because they are dead) and these (deities they worship) are even unaware of their prayers (to them)” (46:5).

The most important aspect of the Exalted Being of Allâh, as given in the Holy Qur’ân, is that He hears the supplications and sees the submissions of His servants and accepts them (see 2:186). A clear assertion is found in the Word ujîbu أُجِيبُ “I answer”; that is, He alone and no one else accepts your supplications. Verse 2:186 also establishes once again that there cannot be an intermediary between you and the Exalted Being of Allâh. 

The absolute Dispenser has bestowed on all people an equal share of natural faculties. Just as the external features—nose, eyes, face, hands, legs—have been bestowed equally on all communities, so have all people been endowed with internal spiritual faculties. When you develop an urge to gain proximity to Allâh, you are granted this opportunity. “I am nearby indeed” He says (2:186), and since you are granted the capability of offering sincere supplications, such supplications are accepted by Allâh. “I answer the call of the supplicant” (2:186), for He is close to His servant when he prostrates, and He bestows His love and Mercy on anyone who comes closer to Him and vouchsafes His knowledge and power to him. 

The only condition for your supplications being accepted is that you should be completely purged of all kinds of polytheism, you should address your supplications only to Allâh, and to Him you should explain your needs. No other deity, living or dead, no self-made spiritual leader, no guardian of shrines, nor any Pope, cardinal, or rabbi is of any significance to function as an intermediary between you and your God:

فَتَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ أَيُشْرِكُونَ مَا لَا يَخْلُقُ شَيْئًا وَهُمْ يُخْلَقُونَ وَلَا يَسْتَطِيعُونَ لَهُمْ نَصْرًا وَلَا أَنفُسَهُمْ يَنصُرُونَ وَإِن تَدْعُوهُمْ إِلَى الْهُدَىٰ لَا يَتَّبِعُوكُمْ ۚ سَوَاءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنتُمْ صَامِتُونَ

“Allâh is Highly Exalted far above the things they associate (with Him). Do they associate (with Him as partners) those who create nothing but are themselves created? And they (the associated gods) will have no power to give them (who associate partners with Allâh) any help, nor can they help themselves. And if you (O Polytheists!) invite these (associated gods) for (your) guidance, they will not respond to you. It makes no difference to you whether you call them or you remain silent” (7:190–193).

When the shutters of a window are opened, the light enters through it. Likewise, when you turn towards Allâh, and there is no veil of an intermediary between you and Allâh, a blaze of heavenly Light descends on you and illumines your soul. Why should you then, in superstition, believe and set up self-invented gods in your mind? Why should you waste your precious time in adoring or prostrating before statues, pictures, or shrines? They are nothing but lifeless objects and false deities (4:117).

Ritual Prayers of Muslims

Al-Salât

وَأَنْ أَقِيمُوا الصَّلَاةَ وَاتَّقُوهُ ۚ

“Observe Prayer [al-Salât] and take Him as a shield” (6:72).

Religion is of two types, religion of Allâh which He has taught to His Messengers, and the religion of His created being. The religion with Allâh is Islam (3:19). The religion which comes from Allâh is your dispensation to which you should submit yourself. It is Allâh Who determines its actions. The formal or ritual Prayer (- al-Salât) is one of His Command for a Muslim, which must be obeyed.  The Command of formal Prayer is second in rank after shahâda, the declaration of the unity of Allâh and the prophethood of Muhammad (pbuh). Allâh says He has “prescribed certain rites of sacrifice (and worship) for every people” (22:34). The rites of the Muslims are, besides fasting and Hajj (Pilgrimage to Makkah; 2:196), their ritual Prayers, exemplified by the Holy Prophet (pbuh). These are to be performed five times a day at specified times. Their time are prescribed in the Qur’ân (2:238; 4:103; 11:114; 17:78; 30:17).  

The recitation of al-Fâtihah, the opening seven verses of the Holy Qur’ân (1:1–7), is the central element of each formal Prayer. The words and the movements of this Prayer (al-Salât) have been prescribed (22:26) and transmitted in all their details by the All-Mighty through the Holy Prophet (pbuh). When you reflect upon the Words of al-Fâtihah, it becomes clear that this act of worship attracts Allâh’s Rahîmîyyat (His special Mercifulness) that shows you the venue to His servanthood (‘abûdîyyat; 1:5), and demands that you strive hard as you tread on this path in order to attain His nearness and attention (29:69). The Holy Prophet (pbuh), while referring to the seven verses of al-Fâtihah, said, “Allâh says, I have divided the Prayer (al-Salât) equally between Me and My servant. Half for Me and half for My servant, who may get from Me what he asks.” Referring to al-Fâtihah, Allâh said, “When My servant says, With the Name of Allâh, the Most Gracious, the Ever Merciful (1:1), My servant is remembering Me. When My servant says, All type of perfect and true praise belongs to Allâh alone, the Lord of the worlds (1:2), My servant is praising Me. When My servant says, The Most Gracious, the Ever Merciful (1:3), My servant is glorifying Me. When My servant says, Master of the Day of Requital (1:4), My servant has yielded himself to My Judgment.” This is the first half of al-Fâtihah, which relates to Allâh and belongs to Him. Allâh said, “Then the servant says, (Lord!) You alone do we worship, and You alone do we implore for help (1:5). This is shared between Me and My servant. When My servant says, Lead us to the exact right path till we reach the goal, The path of those on whom You have bestowed (Your) blessings, those who have not incurred (Your) displeasure, and those who have not gone astray (1:6–7), these words are reserved for My servants, who may have whatever they ask” (transmitted by Abû Muslim). Thus, the verses 6-7 of al-Fâtihah are for the servant of Allâh alone as the first four verses were for Allâh alone.  Based on the foregoing, then, you may realize the necessity of reciting the verses of al-Fâtihah in all ritual Prayers. Allâh says, “Different however is the case of those devoted to the Prayers, those persons who remain constant and steadfast in their Prayers” (70:22–23). Here you should ponder over verses 70:22–35 to understand what the differences are and what status shall be granted as a reward of these differences.

The rituals of formal Prayer (al-Salât) are both internal and external by virtue of the words and actions. When performed properly and regularly, “al-Salât restrains (its observer) from indecency and abominable things and loathsome deeds and from all that runs counter to reason” (29:45). Its gesticulations are the outward manifestation of your inner yearnings and longing for your Master. This does not mean, however, that if these postures were not enacted, Allâh would not know of your inner yearnings. He knows you better than you know yourself. 

هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ ۖ فَلَا تُزَكُّوا أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ

“He knows you full well (since) when He created you from the earth and when you were embryos in the wombs of your mothers. So make no pretensions to the purity of your souls. It is He Who knows best who (truly and fully) guards against evil” (53:32).

Al-Salât is an outward expression of the cords that are connected to your inner self. Therefore, it is just not possible that while there is a yearning and passion in the depths of your heart, there would be no corresponding outward manifestation of these inner conditions. Al-Salât is also the Prayer of your spirit (nafsنفس ). Your human spirit (nafs) also has a need to bow and prostrate before its Master. Therefore, bowing and prostration of the spirit must be manifested in external form, because there is a connection between substance and form of the body and the soul. If the two do not correspond, then there is little benefit to the Prayer.    

Allâh says, فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ  “so whatsoever way you may turn (you will find) there is Allâh’s attention (2:115). “He is with you wherever you may be,” وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ  (57:4), signifying that you can perform the acts of worship anyplace, even in the houses of worship of unbelievers, provided that you are attending to Allâh alone and not to any other deity, and that the place of worship is clean for your prostrations. It matters not if you pray in a synagogue, a church, or a temple, because it is you who are speaking to your Exalted Creator, and you are following His Divine Law, not following the law of whoever may be the caretaker of the building you worship in. 

Some might balk with offering Prayer on the dust of the earth.  Allâh made the earth submissive to you, you walk on it, and He commands you to place on that very earth the noblest part you have— that is, your face. The face of the earth and the face of the servant are joined in prostration. The earth is neither inferior, nor is the one who has placed his face on the earth superior, anymore. In this state of abasement and self-negation, you are nearer to Allâh than you are in any other state.  

The Command, “So stand you upright, as you have been commanded” فَاسْتَقِمْ كَمَا أُمِرْتَ;11:112), refers to the standing position in the formal Prayer (iqâma). Allâh has prescribed the state of standing before Him for Divine Conversation with Him, because of His Attribute of al-Qayyûm (the Self-Existing, whose Essence Suffices for His Self-Existence). Your access to this Attribute is in proportion to your detachment from everything that is not Allâh.  

While standing before Him (iqâmaإقاما ), you utter only what your Lord has taught you to say – the Words of al-Fâtihah. Your standing (iqâma) soon transitions into bowing (rakû‘ركوع ). Once again, the rising after the rakû‘ is yet another iqâma.  This iqâma is the position to be taken before the ultimate humility, the prostration. You can prostrate into humility only from an otherwise firm iqâma (standing position) before. When humility gushes forth from a humbled self while prostrated, then that is not only basic humility but truly a melted ego before none but the All-Mighty. Jalâl al-Dîn Rûmî said, “The purpose of ritual Prayer is not that you should bow and prostrate yourself all the day. Its purpose is that you should develop a prayerful attitude, maintaining the spiritual state obtained in Prayer at all times, whether asleep, or awake, at work or rest, you should always remember Allâh, you should be one of those who are constantly at their Prayers” (Rûmî in Fîhi ma Fîhi). The Holy Prophet (pbuh) said, “There is no Prayer without the presence of heart.” 

Allâh addresses human beings in their totality, both in their outer and in their inner selves. Therefore, your outward cleanliness when you stand for Prayers is emphasized (4:43; 5:6). The inner spiritual purification can be achieved either through the source of life, which is water, or through an element of life, which is dust (5:6). Every rule of the Divine Law, such as washing before Prayers, has a transformative effect on the soul, and that includes every aspect of ablution, such as the washing of your hands, face, and feet and the rinsing of your mouth. Washing your hands inwardly means abandoning that which is required to be abandoned. It is to forgo what your hands possess of worldly things from which they are permitted to abstain. The inner meaning of washing your face corresponds to the washing of your heart for divine reception. Washing your feet would correspond to moving your feet to leave for such obligatory acts as going to Prayers and your not moving among people with pride but with moderate gait.  Rinsing your mouth corresponds to cleansing the utterances of your tongue. Thus, the outward cleansing has a literal meaning for your body but a figurative and causative meaning of inward hygiene for your soul. You move from the outer sensory act to the inner spiritual act, and not vice versa.   

Formal Prayer (al-Salât) has been termed a centerpiece of all worship, and du‘â (supplication, or call for help) is the keystone of al-Salât. When you bow and prostrate yourself before Allâh with perfect conviction, immersed in deep love, full of hope, in extreme devotion, with a full resolve of loyalty, eliminating all types of heedlessness, shunning vanity, and advancing towards Him fully conscious, your Salât not only come to fruition, but you come close to Allâh. Salât prayer that is taught to Muslims, in its perfect form with all its gesticulation of bowing and prostrating, is a euphoric, ecstatic state. Through Salât prayer you fathom the existence of Allâh, and you recognize with perfect certitude that He is here and He is Omnipresent.

The Morning Prayer (al-Fajr الْفَجْر) is characterized by “the regular recital of the Qur’ân at dawn,” because the Holy Prophet (pbuh), under divine inspiration, used to lengthen his recitation then. Such recitation of the Holy Qur’ân is called mashhûdan (مَشْهُودًا), meaning that it is “acceptable or witnessed by Allâh,” corresponding to the concentration of mind and thought at this time. Allâh says:

أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ ۖ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا

“Observe Prayer at the declining and paling of the sun, on to the complete darkness (in diverse hours) of the night, and recite the Qur’ân at dawn. Verily, the regular recital (of the Qur’ân) at dawn is (especially) acceptable (to God) and witnessed (by the angels)” (17:78).

Thus, the Morning Prayer becomes a means of attaining deeper insight into the realm of spiritual truths and of achieving communion with all that is holy. Imâm Ibn al-Fadzal Muhammad Râzî said that the “witness” (mashhûd, مَشْهُود) to which the Holy Qur’ân refers here is the spark of God that illuminates the human soul (rûh). It heightens its inner perception at the time when the darkness and stillness of night begins to give way to life, just as the light of the day gives light to the darkness and removes it. 

Then there is a Supererogatory (tahajjûdتهجٌد ) Prayer, which you do after getting up from sleep (17:79). This is the best time for Divine Discourse (17:79; 32:16; 73:2). Such are the Prayers of lovers of Allâh, and of those who possess divine secrets and hidden knowledge (- sirr alûhîyyat سِرٌ إلوهيت ). As Hâfiz put it so eloquently: “The moon starts singing when everyone is asleep and the planets throw a bright robe around their shoulders, and whirl up close to her side. Once I asked the moon, Why do you and your sweet friends not perform like that to a larger crowd? The whole sky chorus responded, The admission price to hear the lofty minstrels speech of Love is affordable only to those who have not exhausted themselves dividing God all day and now need rest.” Someone said: “Faith is like the bird that feels the light and sings when the dawn is still dark”. There are moments in this Prayer and worship where there is ascension of the human soul to experience the divine signs in ‘Âlam-i-mithâl; therein are the moments when the Exalted One descends from His Throne (20:5; 23:86) to the nearest heaven to greet those who are yearning for Him. This is the time when your human soul draws near to its Creator.

Adhânآذانis the call to the formal five daily Prayers and the Friday Prayer (62:9). This call is the announcement of the arrival of the time of ritual Prayer. It is also a notification of Divine Self-Disclosure, so that the human soul may have an opportunity to purify itself and prepare itself to come close to its Lord. Iqâma (standing up before the beginning of the Prayer) is the invitation for Divine Conversation. In iqâma you stand upright with folded hands, just as you will stand before your Lord on the Day of Judgment. When you are submerged in this state of worship, you experience a previously unknown pleasure. It is in this state that you speak out: 

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

“Surely, my Prayer and my sacrifice and my living and my dying are all for the sake of Allâh, the Lord of the worlds” (6:162).

Objections against the institution of Prayer

There are many who doubt the effect of ritual or formal Prayer. From their doubtful minds come many objections against the institution of Prayer; essentially, they say that these Prayers are said in vain, that they have no effect. Evidently, such sceptics assert that no sooner do you give Him a command than He obligingly must carry it out. However, you must never forget that Allâh is your Master, not your servant, not an underling who must give you whatever you ask of Him. The condition imposed by Allâh is that your supplications should be presented before Him with great intensity and with sincerity in a way, which “pleases” Him: 

بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِن شَاءَ وَتَنسَوْنَ مَا تُشْرِكُونَ

“Nay, but you will call upon Him alone (and pray to Him), then He will, if He please, relieve (you) of that distress for (the removal of) which you called upon Him” (6:41)

Unfortunately, Prayers and supplications are often not submitted with the required earnest and requisite conditions. They may be on the lips, but the heart is full of neglect, laziness, or pride, and the mind is busy with mundane issues. Such cannot be called true Prayer; rather it is a mere show of Prayer. Allâh admonishes such: “So woe to those who Pray, but are unmindful of their Prayer (and ignore the spirit and aim of it)” (107:4–5). Such is the practice of many, including the practice of many self-declared spiritual leaders. You have to be aware of such practices and such claimants. Allâh leads only those to the path of success who strive in His way with all their heart, attention, and vigor.  

Muslims are enjoined to pray five times a day, and the Holy Prophet (pbuh) has taught us supplications for many occasions of life. Yet, for your personal urgent needs, you need to engage in special Salât Prayers. Repetition of memorized words of a certain Prayer in an indolent, heedless, and careless manner, without proper conviction and attention, cannot be truly termed as Prayer. Nothing can be achieved without a strenuous striving. For the Salât Prayer to reach its proper destination at the Exalted Threshold, and for you to become the recipient of His gracious bounties, your hard work and focused attention is required. To engage in Salât Prayer properly is like going into a deathlike state as you read:

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ

 “And those who strive hard in Our cause We will certainly guide them in the ways that lead to Us” (29:69)

Would it be fair for someone who is full of vanity and pride, who prays for show, who is sunk in laziness, sloth, neglect, and carelessness, whose thoughts are occupied with worldly matters, to be considered as deserving of his Lords bounties as one who strives in His ways, who leaves his bed in the wee hours of the night, and who engages in dhikrذكر (devotions aiming to Divine Remembrance and Divine Discourse) with all his heart, with all his might, and with his utmost efforts only for seeking Allâh’s pleasure, and whose Prayers and his sacrifices, his living and his dying are all for the sake of Allâh, the Lord of the worlds? (cf. 6:162).

Another objection raised against the institution of Prayer is that there are many who never pray. They argue that there are atheists, who never turn to God for the fulfilment of their needs and alleviation of their suffering, and there are others who call upon already-dead people for help. There are still others who do not believe in the doctrine of the acceptance of Prayer and are wholly dependent on worldly plans and stratagems for the solution to their difficulties. Yet, the sceptics say, the problems of such people are also solved. Therefore, a natural question arises: What is the difference between those who never pray (or who pray to dead people), and those who call upon Allâh for help? The answer to this question is in the verse with which a Muslim starts his Prayer, namely: “With the name of Allâh (Who is) al-Rahmân and (Who is) al-Rahîm.” In other words, Allâh’s Mercy manifests itself in two ways: the way of Rahmân and the way of Rahîm. His Attribute of Rahmânîyyat necessitates that He bestow His bounties, His Mercy, and His kindliness without your asking for them. His Attribute Rahîmîyyat, however,comes into play in response to your asking for something. Allâh’s Grace and kindness (Rahmânîyyat) is for everyone, irrespective of his caste, creed, colour, or religion, in the same way that the warmth of His sun is the same for everyone. Those who do not pray get a share from the divine bounties of Rahmânîyyat that are for everyone, but remain deprived of His bounties that come from His Attribute of Rahîmîyyat, His special Mercifulness. When the Prayers of the sincere believer are accepted out of His special Mercifulness, and when the supplicant is informed from Allâh that the plans of his enemies against him shall fail, then any and all efforts on the part of his opponent will be in vain. 

There are some, though they believe in the existence of God and concede that He grants blessings and bounties, hold the view that there is no necessity of supplicating and petitioning Allâh for the solution to their problems, because they are saying, in effect, “He is All-Knowing, All-Aware, Beneficent, and Merciful, and thus He is even more aware of our problems and our troubles. To pray to Him would be telling Him what He already knows.” In such people are hidden traits of vanity and haughtiness. Again, for the attainment of those bounties of Allâh that are related to His Attribute Rahmânîyyat, there is no need for Prayers and supplications, because everyone is granted them without asking. Such have no knowledge of the sweetness and the beauty of the of those bounties that come from His Attribute of Rahîmîyyat that is reserved for those who ask and beg.  

Those who negate the efficacy of formal Prayer are denying Allâh’s Powers over everything. They consider that all events are happening at “random,” or by “nature.” They apparently forget that Allâh has invested Prayer with powerful effects, more effective than the dousing effect of water on fire. They are mistaken who imagine that Prayer has nothing to do with the fulfilment of their needs, or that the institution of Prayer is an unfounded notion coming from a superstitious mind, or that it is a dogma. On the contrary, it is a tried-and-true prescription. 

Some people believe that Prayer is nothing but an act of worship, that it would perhaps earn a reward in the hereafter. The notion those rituals Prayers are only for the hereafter, that they have no effect in the present world, is incomplete and inconsistent. If Prayers were ineffective in this world, what logical argument would you have for it being effective in the hereafter? It should be noted here that Allâh has given you in the Holy Qur’ân historical examples of people whose Prayers were granted. Miracles were manifested at their hands. Allâh not only accepted their Prayers but also spoke to them and revealed the future to them. Who else but He can answer the call of the afflicted person and remove his distress? (27:62) Would it be equally befitting that a careless person, who never prays, should benefit from His Grace and His Mercy to the same extent as another who seeks His pleasure and His attention and His favours with all his heart, with great striving and sincerity, standing before Him in the greater part of the night, immersed in awe? (73:20). 

Sometimes it happens that Allâh in His Perfect Wisdom has accepted the Prayer of the supplicant in a manner that is appropriate for the supplicant, yet that person out of ignorance has not recognized the subtle bounties of the Lord, for he does not have that deep perception of the circumstances of the matter, nor is he aware of the fine spiritual realities. He says:

وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

“But it may be that a thing is hard upon you though it is (really) good for you, and it may be that you love a thing while it is bad for you. Allâh knows (all things) while you do not know” (2:216)

If a thing asked for would be harmful to you, Allâh’s non-acceptance of such a Prayer is in fact tantamount to His acceptance of it. Consider, for example, how a child who, in ignorance, wants to catch hold of a flame of fire because he is attracted by the flames brilliance. In spite of his cries, would a prudent mother allow him to do so? Many of your desires may lead to pitfalls, but Allâh can save you by His refusals; His great Mercy can protect you from the perils of your weak or misguided desires and can constantly provide you with great unasked-for gifts. 

Notion of Predestination 

Supplication and the doctrine of ritual Prayers is brought into question by those who believe that whatever is going to happen is predetermined and must happen, and those things that are not going to happen are predestined not to happen, a conclusion that renders moot the issue of Prayer or supplication. The answer to this is that laws of nature govern all affairs in this universe, and you, too, despite your volition, are deriving great benefits from these predestined laws. Your safety in the air and water and your means of comfort all depend on the consistency of these predestined laws. Hence, predestination is dominant and covers every affair, yet predestination does not mean nullifying all knowledge or discrediting all means. If you, using your free will, put your hand into fire, would it be in order for an onlooker to say that if it is decreed that your hand would remain unharmed, it will remain unharmed? 

Anyone who thinks that an objective can be achieved without the use of means, spiritual or physical, is, in fact, negating the Wisdom of Allâh and denying His measures, His Laws, His Decrees, and His taqdîrتقدير. Allâh, the High, has tied His divine measures and decrees to certain causative agents, and these causative agents share intricate links with one another. Yet, He has also created means and sources of averting the consequences of these causes. In the case of a lethal illness, the outcome can be different, either by relying only on predestination and not seeking treatment or by going to a physician in order to cure the disease. Relying on predestination (taqdîr, kismet) makes the science of medicine useless. In this example, proponents of predestination contradict themselves when they refuse the predestined effect of a cure by not seeking it. 

Hence, in spite of your faith in predestination, if you rely on good medicine and you find that medicines are not without effect, then why should you deny the effects of Prayer? To concede that a certain antibiotic will kill bacterial infections if used but not to accept that passionate and humble supplications to Allâh, full of high resolve, can be effective would be an unfair discrimination. In simple words, taqdîr (predestination) is Allâh’s Law, His Intention, His Knowledge, and His Decree that if you are thirsty and you drink water, your thirst will be quenched, that if you are hungry and you eat food, your hunger will be satisfied, and that if you are in difficulty and you pray, your sufferings will be alleviated. It has always been Allâh’s Law that humble and tearful supplications made to Him are bound to provoke a response from Allâh’s Mercifulness. The doctrine of prayer is brought into question by those who believe that whatever is going to happen is predetermined and must happen, and that things that are not going to happen are predestined not to happen, a conclusion that renders moot the issue of prayer. The answer to this is that laws of nature govern all affairs in this universe, and we all, despite our volition, are deriving great benefits from these predestined laws. Our safety in the air and water and our means of comfort all depend on the consistency of these predestined laws. Predestination is dominant and covers every affair, yet predestination does not mean nullifying all knowledge or discrediting all means. If out of your free will, you put your hand into fire, would it be in order for an onlooker to say that if it is decreed that your hand would remain unharmed, it will remain unharmed? 

Anyone who thinks that an objective can be achieved without the use of means, spiritual or physical, negates the Wisdom of Allâh and denies His measures, His Laws, His Decrees, and His taqdîr. Allâh, the High, has tied His divine measures and decrees to certain causative agents, and these causative agents share intricate links with one another. Yet, He has also created means and sources of averting the consequences of these causes. Even in the case of a lethal illness, the outcome can differ. Someone might either rely solely on predestination and not seek treatment or visit a physician in order to cure the disease. Relying on predestination (taqdîr, kismet) would make the field of medicine useless, which is an absurd proposition. In this example, proponents of predestination contradict themselves when they refuse the predestined effect of a cure by not seeking it. 

If despite someone’s belief in predestination he takes medicine when in bad health, finding that they can be helpful, then such a person recognizes through his behaviour that his actions do have effects. Then why would that same person deny the effects of prayers claiming the outcome is determined anyway on grounds of predestination? To concede that a certain antibiotic will kill bacterial infections if used but not to accept that passionate and humble supplications to Allâh, full of high resolve, can be effective would be an unfair discrimination. In simple words, taqdîr (predestination) is Allâh’s Law, His Intention, His Knowledge, and His Decree that if you are thirsty and you drink water, your thirst will be quenched, that if you are hungry and you eat food, your hunger will be satisfied, and that if you are in difficulty and you pray, your sufferings will be alleviated. It has always been Allâh’s Law that humble and tearful supplications made to Him are bound to provoke a response from Allâh’s Mercifulness. 

There are two types of predestination: One type is predestination that cannot be averted, since it is a part of Divine Law—death, for example. The other is the predestination that can be averted with the help of Prayer and Divine Will—for example, access to water, food, and medicinal cures, as previously cited. There is a saying of the Holy Prophet (pbuh) concerning Prayer and destiny: “The Prayer can avert the Hand of Destiny.” Both words, taqdîr (predestination) and qudrat (absolute Divine Power), have the same root, qadara قَدَر, which means “to decree” or  “to decide.” Allâh is al–Qâdîr, the All-Determiner, Who made and determined everything according to His measure. He says: فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ  “Thus did We determine, and how good We are at determining!” (77:23). This does not mean that after Allâh had made this universe from His qudrat His Power and Determination, and after He had laid down the laws under which the universe must operate (taqdîr), He became bereft of all authority and fell into a slumber and left every affair to His laws. Allâh’s Sovereignty and His full control continue to be exercised over His creation at every moment. Hence, to deny the effect of Prayer is to deny His control over His own laws. Prayer, as an attracting and intervening force, is a part of His Plan (taqdîr), and like other laws, it can become a means of achieving your objectives. Everything responds instantly to His Call, and controlling the strings of all laws lies in His Hands. 

وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۚ يَخْلُقُ مَا يَشَاءُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

“To Allâh belongs the sovereignty of the heavens and the earth and all that lies between the two. He creates what He will, for He is the Possessor of full power to do all that He will.” (5:17).

Invocation and “Remembrance” of God 

Dhikr-i-Ulûhîyat 

يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا 

“O Believers! Remember Allâh with much remembrance” (33:41) 

Thus, the Command of dhikr ذِكْر is for the believers.  Dhikr ذِكْر, derived from dhakara ذِكْر, literally means to remember and mention someone. If you are in love with someone, you remember and mention that person again and again. He says: 

فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ أَشَدَّ ذِكْرً

“…remember Allâh with praises as your lauding of your parents or yet more earnest devout lauding” (2:200) 

To remember someone is an expression of love similar to the love you have for your parents, or even stronger and more earnest.  Ibn Manzûr, in his monumental Lisân al-‘Arab, writes that dhikr, in religious terminology, is thankfulness and obedience; dhikr is the glorification of the Lord and is the invocation of Him. Dhikr is also reciting and pondering over the verses of the Holy Qur’ân (3:58; 12:104; 15:9; 16:44; 36:69) and dhikr is enjoining good, and rejecting evil”.  

قَدْ أَفْلَحَ مَن تَزَكَّىٰ وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى

 Verily, that person who purifies himself truly will succeed (both in this life and in the Hereafter), And remembers and extols the name of his Lord and offers Prayers (87:14) 

Thus, dhikr is part of divine worship. Dhikrof Allâh is to remember and reflect over Allâh’s Names and invocate His favours and blessings, and to glorify and pay homage to Him (7:206). Dhikr of Allâh is to bring to our consciousness His Attributes that subsist in His Eternal Light; remembering and reflecting over them in our mind with humility and awe (7:205). It is the repeated confession that Allâh is our true Lord, who is Rabb al-‘Âlamîn رَبِّ الْعَالَمِينَ – the Creator, Sustainer and Evolver of all the worlds of matter and spirits. He is Al-Rahmân الرَّحْمَـٰنُ; all the mainstay of life proceeds from His Rahmânîyyat and all, good or bad, are benefiting from it according to their needs and capacities. He is Al-Rahîm الرَّحِيم; the One Who causes good results to follow on good deeds, and would not nullify anyone’s work and labour, and He is Mâlik-i-Yaum  al-Dîn مَالِكِ يَوْمِ الدِّينِ – Master of the Day of Judgment. He can forgive or give more than the due and show mercy wherever and in whatever manner He may like. He is Mâlik مالك, He has full authority to dispense reward or punishment as he may determine. There is no room for anyone to object or find fault with that what He decides and why He decides.  He is not the judge who is under obligation to decide and announce his verdict under some law. He is free from all such obligations. 

The remembrance of Allâh is not limited to the acts of ritual Prayer, as the verses 87:14-15 and 3:191–192 inform us:  

الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَـٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ رَبَّنَا إِنَّكَ مَن تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ

“These are the persons who remember Allâh standing, and sitting and (lying) on their sides and reflect upon the creation of the heavens and the earth (and say,) Our Lord! You have not created (all) this in vain. Glory be to You, save us from the punishment of the Fire. Our Lord! Whomsoever You cause to enter the Fire, You have truly disgraced him.” (3:191–192)

Istighfâr (- desire to suppress and cover up ones weaknesses) and Taubah (repentance and turning to Allâh in all humility), are all form of remembrance. If you do not worship Him and reflect over His favours, if you do not glorify His Name and call on Him and prostrate before Him, Allâh will not attend to you, because  “Allâh is Independent of the worlds” (3:97). If you want to know your place with Allâh, you must find Allâh’s place in your heart and on your tongue, in your remembrance. For certainly Allâh shall give precedence to His servant in this world and in the hereafter according to the precedence that the servant assigned to Allâh. 

Dhikr is a means to rise to eminence (80:11-12). Therefore there is a repeated exhortation in the Holy Qur’ân to dhikrذكر(7:205-206; 2:152; 87:15).Its practice underwent many elaborations beyond the divine worship associated with ritual Prayer in solitude. These elaborations included various body movements, music, meditations, breathing, and repetitions of few religious words. All such trappings are definitely not dhikr in a real sense, however.What is meant by dhikr is explained in the Holy Qur’ân in the following words:

وَاذْكُر رَّبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ وَالْآصَالِ وَلَا تَكُن مِّنَ الْغَافِلِينَ إِنَّ الَّذِينَ عِندَ رَبِّكَ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ وَيُسَبِّحُونَهُ وَلَهُ يَسْجُدُونَ

“Keep on remembering your Lord in your mind with humility and awe and in a voice not loud, in the mornings and the evenings, and do not be of the heedless. Verily, those who are near to your Lord, (and feel His presence with them), do not wax too proud to worship Him but they glorify Him and prostrate themselves in obedience to Him” (7:205–206)   

Thus, remembrance of Allâh must be with presence of mind, with no discrepancy between your words uttered and your inner state. It must be with humility and in a voice not loud (دُونَ الْجَهْرِ), in secrecy, and there are no fixed times for it. It should be a part of worship accompanied with prostrations of ritual prayers. Thedhikrof Allâh involves remembering, reflecting, and invoking divine favours and blessings, and glorifying and paying homage to Him (7:206).   

وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا

“Keep yourself attached to those who call upon their Lord morning and evening, constantly seeking His pleasure, and do not let your eyes turn away from them to pursue the glamour of the present life and do not follow him whose heart We have declared unmindful of Our remembrance.” (18:28)

Remembrance (dhikr) of Allâh is to bring into your consciousness His Attributes, which subsist in His Eternal Light, remembering and reflecting over them in your “mind with humility and awe” (7:205). He promises to bestow on you His special favours (87:14-15). 

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ

“So glorify Me and I will grant you eminence and be thankful to Me, and be not ungrateful to Me (for my favours to you)” (2:152) 

Consider the rank and the sublimity of dhikr, and to the degree of dignity that it brings to the one who obeys His Command “glorify Me!” فَاذْكُرُونِي. What great honour is bestowed upon you when the Exalted and the Supreme Lord, says: “I will grant you eminence” أَذْكُرْكُمْ, and when He bestows His special favours on you for remembering Him, He reminds you to “be not ungrateful” وَاشْكُرُوا لِي. 

Divine Remembrance (dhikr) has guided many to a state of holy life. It can be said that the Light of Allâh’s acceptance has been engendered in them, and that their faces reflect the Light of Divine Glory (80:38–39). Such beaming and smiling faces have appeared in every age among the followers of the path prescribed by Him. Whosoever remembers and glorifies Allâh sits with Allâh and Allâh with him. Now, the one who in the presence of Him and are perceptive will be able to see his Companion with his inner eye. If he cannot see Him, then at least he is worshipping Him and he is in Divine Discourse with Him. And if he is worshipping Him, he should be able to see Him. He can also listen to Him, since he is in Divine Discourse with Him. Shiblî once said:  “I Remember You, O Allâh! Not because I ever forgot You, but because Your name comes off my tongue. Without the ecstasy of Your remembrance, I nearly died of yearning. When the ecstasy showed me that You were near, my heart within me became restless. I witnessed that You exist in every place. I perceived something known near me without seeing it and my heart found its peace.”  Thus, remembering Allâh is not to recall Him because you had forgotten Him, but it is an expression of adoration, a means to fly towards a secret sky and to make fall a hundred veils that had hidden Him. Ibn al-‘Arabî said: “For the sight, it is vision at the time of remembrance and contemplations. At the time of the discourse with Allâh, it is the hearing of the ear. Look at Him with the eye of union, and you shall find Him.” So listen carefully to what He might be saying in response to your acts of worship. It is said that no angel presents to Allâh the act of remembrance, because no angel has any awareness of it when Allâh’s servant is engaged in dhikr. It is a secret between the servant and Allâh, the Glorious. 

You will one day stand before your Lord, waiting for His Judgment. Then, on that Day, the forgetful souls shall finally remember: “But of what (avail) will their abomination be to them (and how will they be able to repent) when it actually comes upon them (all of a sudden)” (فَأَنَّىٰ لَهُمْ إِذَا جَاءَتْهُمْ ذِكْرَاهُمْ , 47:18), says Allâh. “Time is passing, and abundant water from the river of His Love is flowing away. The thirsty and the forgetful should therefore dip their empty jug into the vast and sweet ocean of His love. When the jug becomes heavy, they shall know with certainty that some water has gone into the jug that will save them”  (Rumî), and finally and above all 

أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

 “It is in the remembrance of Allâh alone that the hearts really find peace” (13:28)

What is Trust in God?

Tawakkul

وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

“In Allâh should the believers put their trust” (14:11).

To put ones trust in Allâh is a Divine Command for the believers.  Trust (tawakkul) in Allâh pertains to belief (imân), and belief demands confession (tasdîq) and certitude (yaqîn) in the following: “There is no other, cannot be and will never be one worthy of worship but Allâh” (37:35) and “No associate-partner has He” (6:163). This requirement is repeated when you read: “in Allâh you should put your trust when you are believers (in Him)” (5:23), and: “So in Allâh alone let those put their trust who have learnt to put their trust in Him” (14:12). 

Tawakkul (trust) is derived from wakalaوكل , which means “to empower an attorney” or “to commission someone to take care of what is being entrusted.” The one who is entrusted is called wakîl (the trustee). The one who trusts his case needs to have a state of confidence in his attorney before he commissions his case. His mind should be at peace about the knowledge, aptitude, and qualities of his trustee. He should be confident that there is no weakness or deficiency in the wakîl whom he has selected to carry out the task that burdens him. This state of confidence also demands that the wakîl is able, eloquent, and flawless in speech and arguments; is rightly guided; and has sympathy for the one whom he is representing. Without compassion for the one who is entrusting him, even the most powerful wakîl will be less concerned and interested, might not be fully committed, and might even give up the case if difficulties arise during the process. This implies that the client will certainly have varying degrees of confidence and peace of mind, according to the different levels of qualities regarding the wakîl. Allâh invites you to make Him your Trustee (-wakîl). He says:

وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَإِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

“But (the truth of the matter is that) who so puts his trust in Allâh finds that surely Allâh is All-Mighty, All-Wise.” (8:49)

Here Allâh refers to His Attributes of Might and Wisdom for the task so that no doubt remains that He is the best choice, the only One in Whom your trust can be placed.  You will have the strength of trust (tawakkul) in Allâh only when you are certain that Allâh understands your problems and appreciates your uncomfortable situation. When you are convinced of the perfection of Allâh’s Knowledge that He comprehends your needs, that He has the Might and Authority to meet all of them, that no other power surpasses the reach of His Power, and that He is Merciful, it would be foolish not to entrust to Him your affairs. In other words, your belief in Allâh’s Powers and your Faith and confidence in His Mercy are the source spring of your trust (tawakkul) in Allâh, Glory be to Him.

Faith (imânإيمان) is a state of certitude (yaqînيقين ) in the Divine Being. Your belief in God has its stages. Its initial, primitive stage is the stage of observing and examining the objects that exist in nature, which can be perceived by your five senses, and then reflecting on their cause and source. This contemplation brings forth hints of possible Divine Existence. When such hints become continuous and are combined with sound knowledge as well as reflective thoughts, additional evidence of the existence of Divinity emerges. After this, an accumulative stage is reached, where you reflect on the enormity of creation and the greatness and vastness of the Divine Kingdom (67:2–5).  A threshold is reached where you seek no further evidence, as you become convinced of the Divine Existence and admit:

وَهُوَ اللَّهُ فِي السَّمَاوَاتِ وَفِي الْأَرْضِ

“And He is Allâh Who alone (exercises every authority) in the heavens and in the earth.” (6:3)

لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يُحْيِي وَيُمِيتُ 

 “The kingdom of the heavens and the earth belongs to Him. He gives life and causes death” (57:2).

After this stage of belief is the irreversible state of confession (tasdîq), which is followed by the stage of certitude (yaqîn) “that there is no other, cannot be and will never be one worthy of worship other than Allâh” (47:19). You are now aware of your duties towards your Creator and His creation. Thereafter, you abide in obedience in actions corresponding to these duties. The culminating name of all of these stages when summed together is Faith (imân). 

With spiritual advancement, you enter another stage, where you come close to the knowledge of Divine Unity (Ahadîyyat). The Faith in Divine Unity has its own stages: The lowest stage is when you merely profess: Lȃ ilâha illȃ Huwa لَّا إِلَـٰهَ إِلَّا هُوَ, “There is no other worthy of worship but He,” but your heart may still be heedless, and this profession often amounts to mere lip service. Sometimes your heart may believe in associated gods as well. In the next higher stage, you actually believe in your heart the Words of Divine Unity: La ilâha ill-Allâhلَّا إِلَـٰهَ إِلَّا اللَّهُ , “There is no other, cannot be and will never be one worthy of worship but Allâh.” This appears to be the case with the majority of the Muslim community. 

The third stage is of those who bear witness: وَإِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ ۖ لَّا إِلَـٰهَ إِلَّا هُوَ الرَّحْمَـٰنُ الرَّحِيمُ, “And your God is One God, there is no other, cannot be and will never be one worthy of worship but He, the Most Gracious, the Ever Merciful” (2:163). Here you ache with the state of certainty in your conviction: Lȃ ilâha ill-Allâh لَّا إِلَـٰهَ إِلَّا اللَّهُ , “there is no other, cannot be and will never be one worthy of worship but Allâh,” and your knowledge of His Graces and Mercifulness. While confessing the Divine Unity, while admitting, and understanding His Attributes of Mercy, you are already treading on the Illuminated Path of Allâh’s guidance. You are consequent in religious practices and take pleasure in ritual Prayer and worship. While doing so, you are constantly striving hard to “draw near” to your Lord. 

The fourth stage is the highest, the stage of those who have already reached the threshold of Ahadîyyatأحديت  and are standing before their Lord in great humility, with bowed heads. They see none but the Divine in His absolute and unique Unity.

According to Imâm al-Ghazâlî, trust (tawakkulتوكٌل ) in Allâh can be achieved in the third stage by those who bear witness to the Divine Unity while treading on the illuminated path of religious practices and “drawing near” to their Lord. If you cannot find this third state of certitude (yaqîn) in you, that amounts to a weakness in your Faith, in your belief. There will be neither tranquillity nor peace in such a heart and no trust. At the fourth and highest stage, however, it will not be required that you to put your trust in Allâh, because Allâh will already be taking care of all your affairs.  

Trust in Allâh also means giving up hope of whatever is in the hands of human beings. Trust in Divine Providence is one of the stations of those who have reached a state of certainty in their conviction: وَإِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ ۖ لَّا إِلَـٰهَ إِلَّا هُوَ الرَّحْمَـٰنُ الرَّحِيمُ, “And your God is One God, there is no other, cannot be and will never be one worthy of worship but He, the Most Gracious, the Ever Merciful” (2:163). They know it for certain that: “he who puts his trust in Allâh, He is sufficient for him (to fulfil his needs)” (65:3). 

When people say, “I put my trust in Allâh,” many would mean that they could forgo provisions of action and planning and just lie in wait for a divine decision. This is a stark misconception, however, since appropriate planning and action are a crucial prerequisite for trust (tawakkul). At the same time, you should do no planning and you should undertake no activity before you put your trust in Allâh. The authentic Advocate, who is Allâh, is the Creator of whatever power is required for any action, and He is the One Who provides this Power. Whosoever has this certainty (yaqîn) receives the exquisite reward.

Sainthood in Islam 

Tasawwuf –- Walâyat –Muhaddathîyat

Tasawwufتصوٌف , walâyat  ولائيتand muhaddathîyatمحدثٌيت  are the states and ranks (marâtibمراتب ) of those people who are imbued with divine qualities. They tread on a path that is higher in rank than that of believers. Their station as knowers of Allâh is higher than that of many others. Nevertheless, they are all followers of the Holy Prophet (pbuh), and as followers, they cannot overtake the Leader. They cannot be conceived of as a comprehensive class or as a subclass of Prophets or apostles. They receive Divine Revelation, but not one of them can be called nabî or rasûl in the sense generally understood by the common Muslims. 

Ibn Khaldûn wrote the following on tasawwuf تصوٌف “This knowledge is a branch of the sciences of Sacred Law that originated within the ummah. The path of such people had been the path of the early Muslim community and its notables, of the Companions of the Prophet (pbuh), of those who were taught by them, and of those who came after them” (Ibn Khaldûn, al-Muqaddima [n.d. reprint, Makkah: Dâr al-Bâz, original: 1397 AH / 1978 CE], 467). The ultimate goal in tasawwuf is the love of God and Divine Communication with Him. A Hadîth-i-Qudsî, as related by Imâm Bukhârî, Ahmad ibn Hanbal, Abû Bakr al-Baihaqî, and others, discloses the central reality of tasawwuf: “My servant keeps drawing nearer to Me with voluntary works until I love him. And once I love him, I become his hearing, with which he hears, his sight, with which he sees, his hand, with which he seizes, and his foot, with which he walks. If he asks Me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him” (Fath al-Bârî 11/340–341). The one who treads on the path of tasawwuf is an aspirant to spiritual development, who submits to the inner and the outer aspect of the Sunnah. He knows and understands the essence of worship and abandonment of the mundane life. He follows those who are models of God-Consciousness. They learn Islamic sciences of the Qur’ân and its exegesis, traditions (hadîth), and jurisprudence (fiqhفقه ). Their souls are connected through chains of divine scholars to the Holy Prophet (pbuh), who was sent to bring creation closer to their Lord.

Your direct relationship with your Maker and the cultivation of this relationship is tasawwuf. Ever since scholars began to speak about Sufism and tasawwuf, they have defined it in many different ways, and over time many misconceptions have arisen about Sufism and tasawwuf.  Errant sûfîs as well some religious scholars think that tasawwuf is something beyond the Qur’ân and Sunnah, which is the practice of the Holy Prophet (pbuh). They have shunned the Qur’ân and Hadîth, and shunned the tasawwuf. Many self-proclaimed sûfîs deviated from the right path of tasawwuf, either because they misunderstood the message of the Holy Qur’ân or because they had worldly ambitions. They gathered simpleminded followers around them, transformed graves into places of worship, and made supplications to dead objects. They introduced dances, music, and other innovations to their followers. Those who think Sûfî philosophy is universal in nature, that Sufism is not something that belongs to any one religion, have erred. The schools of Sufism in Western countries, which attempt to instruct non-Muslims on following the Sûfî path, have nothing to do with tasawwuf. This type of “Sufism” is not true Sufism; it is outside the sphere of Qur’ânic teachings.  

Sufism is the inner, or esoteric, dimension of Qur’ânic teachings, a dimension supported and complemented by the outward, or exoteric, practices of Islam. It is absolutely necessary to tread the path of the Holy Prophet (pbuh) in order to be a true Sûfî, because Sufism is inoperative without “Muhammadan” affiliation. Sûfîs are servants of Allâh who have been clothed in intimacy with the Most High and who have embraced the concept of “ease after struggle (94:6).” They live secluded behind the curtain of intimacy with Allâh.

Jurist and Hadîth master Ibn Taymiyyah, in his Al-Risala al-Safadiyya, defended tasawwuf. His reverence for the group of such ʾauliyâʾ (Muslim Saints) as ‘Abdul Qâdir al-Jilânî is also expressed in his Futûh al-Ghaib. Ibn Taymiyyah stressed that the primacy of the sharia forms the soundest tradition in tasawwuf, and to argue this point, he listed over a dozen early masters, as well his own masters al-Ansârî al-Harâwî, ‘Abdul Qâdir al-Jilânî, and Hammad al-Dabbas: The upright among the followers of the path, he stated, were early auliyâ, such as Fudhayl ibn Iyâd, Ibrâhîm ibn Adham, Ma‘ruf al-Karkhî, al-Sari al-Saqatî, al-Junayd ibn Muhammad, Shaikh Abû al-Bayân, and Khâhtim al-Auliyâʾ Ibn al-‘Arabî. Imâm Abû Hâmid Muhammad ibn Muhammad al-Ghazâlî narrated in his Al-Munqidh min al-Dalȃi’l: “I am convinced that the group of auliyâʾ is the only truthful group who follows the right path, displays best conduct, and surpasses all sages in their wisdom and insight. They derive all their overt or covert behaviour from the illumining guidance of the Holy Prophet (pbuh), the only guidance worth quest and pursuit.” This is what defines the intent and path of Islam through the genuine submission of one’s soul (nafs) to Allâh and His Commandments. Walâyat can be understood as maintaining a special friendship or relationship with Allâh. Walî means guardianship, friend, helper, ally, and Saint (walî is the singular of auliyâʾ). We read: 

إِنَّ وَلِيِّيَ اللَّهُ الَّذِي نَزَّلَ الْكِتَابَ ۖ وَهُوَ يَتَوَلَّى الصَّالِحِينَ

“Verily, My Protecting-Friend is Allâh, Who has revealed this perfect Book and He takes into (His) protection all the righteous.” (7:196)

In other words, the walî is the person whose affairs Allâh, Glory be to Him, takes charge of. This person is not left at the mercy of others or of his own ego. You are told:

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

“Your real ally [walî] is only Allâh, and His Messenger, and those who believe, who observe Prayer and present the Zakât, and they bow down (in obedience to Allâh)” (5:55) 

This shows that the friends (auliyâʾ) of Allâh are also the friends of the Messenger (pbuh) and the believers: Allâh is their walî, and they are Allâh’s auliyâʾ. There is a two-sided relationship between them and Allâh. This does not mean that both sides are equal. Definitely, the friendship (walâyat) of Allâh with the believers is different from the walâyat of the believers with Allâh. One side is obeyed, and the other obeys; one side guides, and the other is guided. The walî takes the service and worship (‘ibâdat) of Allâh into his care, and his service and worship flow without any disobedience or expectation of any reward. A walî is not necessarily from a particular Muslim school of thought. He may be Hanbalî, or Shaf‘î, or Hanafî, or anyone else. For example, Shaikh ‘Abdul Qâdir al-Jilânî was Hanbali, and Shaikh Mu‘înuddîn Chishtî was Hanafî. 

A Sûfî looks upon his own person with an eye that comprehends his smallness, and when any miraculous Divine Grace appears to him, he is afraid that it may be a test, and he is terrified of falling from where he is. The walî, on the other hand, knows his positions and his state with Allâh. To know the source and the reality of miraculous Divine Graces is a part of this awareness. A walî distinguishes these miraculous Divine Graces from other miracle-like events that might happen. He knows that these miraculous Divine Graces are from “the Truth” (al-Haqq) and that they are a true reality. Divine Knowledge, Divine Revelations, and Divine Words descend directly to him, and his supplications are accepted.

Muhaddathîn are those with whom Allâh converses more directly and frequently than with other believers. To this class belong the Friends of Allâh (auliyâʾ) and other Saints who have reached the station of walâyat. Among them are also the mujaddadîn, who are appointed by Allâh for the reformation of His religion. The station of muhaddathîyatمحدثٌيت is the highest station a follower of the Holy Prophet (pbuh) can reach. He has the station and rank of a Prophet, but he cannot be conceived as Prophet or as a member of a subclass of Prophets. He is among the ones who have received their light from the Divine Light. Behold the Light of Allâh from the lamps of these holy Saints who have gone before. They are the signs and guide on the road of divine seekers. “While the thirsty seek water, water also seeks the thirsty” (Jalâl al-Dîn Rûmî).

Source of Morality and the Origin of Evil

وَنَفْسٍ وَمَا سَوَّاهَا فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا قَدْ أَفْلَحَ مَن زَكَّاهَا وَقَدْ خَابَ مَن دَسَّاهَا 

“And the (human) soul and That (Mighty Lord) Who made it perfect, Then He revealed to it [the soul, the ways of] its evil and its righteousness. (All these are cited to witness that) one who purifies it [his soul], certainly succeeds, and he indeed is ruined who corrupts it” (91:7–10). 

Our Creator, at the time of our creation, gave us a simple and pure nature and embedded in us a desire to seek Him, adore Him, and worship Him (91:7–10). Our innocent nature was fortified with divine guidance and divine inspiration. He says: لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ, “We have surely created the human being in the finest make and the best proportions (with enormous capabilities for an all-round advancement through the process of evolution)” (95:4). This description as well as the statement: وَتَقْوَاهَا  وَنَفْسٍ وَمَا سَوَّاهَا فَأَلْهَمَهَا فُجُورَهَا, “And the (human) soul and That (Mighty Lord) Who made it perfect, Then He revealed to it [the soul, the ways of] its evil and its righteousness” (91:7–8) substantiates the absence of evil and the purity of your soul from any inherited sin at the time of our creation. It also states that there was no “original” sin that needed to be washed away with someone’s blood. In other words, you were born innocent and unblemished in your nature, and you did not enter this world carrying a load of “original” sin. 

The topic of the origin of good and evil has presented intricate issues for religion and philosophy. Crude notions and inaccurate ideas have given rise to many doctrines. For the old Zoroastrians in Persia, evil and good each came from a god, the god of evil and the god of good, and humankind therefore became a toy in the hands of these two deities.  According to Pauline Christian doctrine, human nature has been contaminated with inherited sin from its very outset. According to Lord Headley (Rowland George Allanson-Winn, 1271–1354 AH / 1855–1935 CE), the notion of original sin was absurd: “As if the machine became amiss at the beginning. [A person] could not set it right for thousands of years.” To the Buddhists, the very existence of human beings is a loathsome thought: Trouble and misery, which are viewed as the fruits of evil, dominate human destiny, from which human beings cannot be extricated. In Buddhism, human liberation lies only in annihilation. Hindu philosophers, in turn, have great difficulty rebutting the presumption that Para Brahman, their greatest god, is the author of evil.

Those who suppose that a human being is sinful by birth are mistaken. Similarly, it is a wrong assumption, as believed by some, that a human being is the product of an earlier life, that his present birth is an outcome of some previous birth, and that he is caught up in the ramifications of his actions from a previous existence. There is no mention of “original sin,” “atonement,” or “transmigration of the soul” in the Holy Qur’ân, because these concepts run counter to rational thought and the laws of human nature. Our original instinctive state was the opposite of being selfish and aggressive; it was selfless and loving, definitely not the state of an instinct-controlled animal, which the Holy Qur’ân calls al-nafs al-Ammârah النَّفْسَ لَأَمَّارَةٌ . 

The consciousness of good and evil is embedded in human nature (91:7). God says:

لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ

“We have surely created the human being in the finest make and the best proportions (with enormous capabilities for an all-round advancement through the process of evolution). Then (according to Our law of cause and consequence) We degrade him to the lowest of the low (if he does evil deeds). Different, however, is the case of those who believe and do deeds of righteousness. There awaits them a never ending reward.” (95:4–6)

Accordingly, our Creator was the Fountainhead of all morality, and the “fallen” and corrupted state developed later, as the Word  ثُمَّ, thumma, “then” or “thereupon” or “thereafter,” in the foregoing passage informs us. Thus, the evil in the human being is something that evolved later. The Holy Prophet (pbuh) is reported to have said, “No infant is born except with an inborn sense of natural goodness, and then his parents make him a Jew, a Christian, or a Muslim” (Bukhârî). 

When it is said that a human being is by nature good and virtuous, the question arises as to why we are endowed with negative states and why troubles and agonies are a part of human destiny. In the light of the Qur’ânic teachings, the answer is that though it cannot be denied that some negative faculties found in human beings lead to hardship and defilement, this condition does not prove that humans are sinful by nature. These negative emotions have a use; they have been vouchsafed to us for our defensive needs. A human being needs such emotions as much as he needs the finer emotions, such as sympathy and forbearance. The fact of the matter is that all the faculties found in a human personality, if used properly, are good morals in themselves. If at any time you see a defect in your personality or if you notice a slip, it is due to your misuse of these faculties. The capacity for good morals has been endowed in your nature, and through your use of will power and training, this capability can safeguard against slipups.  

The Holy Qur’ân teaches that when an immoral act is committed, human nature and natural animal-like instincts are not the basic motivators of such an act. Instead, the perpetrators wrong upbringing, his training, his unsuitable environment, his desires instigated in a society of artificially created necessities, his bad company, and his imbalanced use of his natural passions and impulses generate his animal-like behaviour. However, when your passions and impulses come into play, you can remain within the bounds of Divine Law, and such consequential acts can fall within the definition of good morals. For example, your libido can be controlled by marriage, your hunger from observing a fast, and your anger from self-discipline. Imâm Abû Hâmid Muhammad ibn Muhammad al-Ghazâlî stated that it is against human nature and disposition for us to be inclined towards evil and blameworthy actions. On the other hand, your inclination towards the Love of God, the worship of God, and Gods Gnosis is as natural as your inclination towards eating good and pure things and channeling your libido, because this first inclination is in complete accord with your nature and disposition and the very desire of your heart. What is the heart? It is an inspired Command of Allâh, and the inclination of your heart towards the dictates of your passions is imposed upon it from outside your person (al-Ghazâli, Ihyâ ulûm al-Dîn 3:63).

Behavior psychologists have invented excuses to justify selfish and aggressive behaviour, the main one being that you, as a human being, have savage animal instincts that make you compete and fight for food, shelter, territory, and a mate. This explanation has arisen from the biological theory of Social Darwinism; however, just blaming your genes fails to adequately explain your selfish and aggressive behaviour. In the first place, the theory overlooks the fact that your behaviour involves your unique, fully conscious, thinking mind. Such descriptions as egocentric, arrogant, deluded, hateful, mean, immoral, and alienated all imply consciousness-derived actions. The “savage instincts” in you cannot be the real explanation for any divisive, selfish, or aggressive behaviour of yours. Proponents of this theory are overlooking the fact that you also have altruistic, cooperative, and loving moral instincts—what is recognized as your “conscience”—and these moral instincts in you are not derived from reciprocity, from situations where you always do something good for others in return for a benefit you expect from them, as evolutionary psychologists would have you believe. No, you have an unconditionally selfless, fully altruistic (that is, universally considerate of others), truly loving, genuinely moral conscience. 

If human faculties are the source of morals, and immoral actions emanate from humans, must you then understand that some of these emotions and faculties are evil in themselves? The Holy Qur’ân has answered this question in the negative, teaching that the headwaters of human birth are not muddied, nor is sin and immoral behaviour an intrinsic part of human nature. 

وَمَا بِكُم مِّن نِّعْمَةٍۢ فَمِنَ ٱللَّهِ ۖ ثُمَّ إِذَا مَسَّكُمُ ٱلضُّرُّ فَإِلَيْهِ تَجْـَٔرُونَ

“And whatever blessings you have, come from Allâh. And when affliction befalls you [is from you] it is to Him that you cry (for redress)” (16:53)

All faculties that come from Allâh are for the good of humanity. If properly used, within given limits, they cannot harm you. The Holy Prophet (pbuh) said, “The good, all of it, is in the Hands of Allâh, and the evil does not go back to Him.” Allâh is not the source of evil, nor did evil enter into the world as a separate entity; rather, evil results from the misuse of faculties provided to you by Allâh (see 7:31). Allâh created a human being and breathed into him His spirit (15:29), and then made him His vice-regent on earth (2:30). “We have surely created the human being in the finest make and the best proportions (with enormous capabilities for an all-round advancement through the process of evolution)” (95:4). Therefore, sin and evil are not innate features of human nature; rather, humans have impulses towards morality and righteousness, as verses 91:7-10 and 92:5-10 states.  

The foremost question that arises concerning any moral code of conduct is: What are the sources and the causes of evil?  The Holy Qur’ân mentions three sources of good morality, and all three are embedded in human nature. They are the commanding self, the self-reproaching spirit, and Faith in the All-Mighty.

1. The Commanding Self (Nafs al-Ammârah): The inciting animal impulse that drives a human being to commit evil acts is the commanding self (nafs al-Ammârah,  النَّفْسَ لَأَمَّارَةٌ).  You read in the Holy Qur’ân what Joseph said:

وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي ۚ

“Yet I do not hold myself to be free from weakness, for the Commanding Self [the animal self] is surely prone to enjoin evil, except on whom my Lord has mercy.” (12:53)

Your commanding intellect challenges your inborn “to-do-good” instincts for control, and a battle breaks out between your inborn instincts and the commanding self. If the commanding self wins the battle, you can fall into the selfish and aggressive state known as the evil human condition. Controlling the commanding self (nafs al-Ammârah), which is inciting an evil action, is the first source of morality. Your human reasoning faculty is sufficiently well developed that you can critically self-analyze your behaviour, become conscious of the evil-inciting forces, and perceive both the immediate and the remote consequences of your actions. It is your sense of critical self-reasoning that is triggered whenever animal-like impulses, actions, and behaviour try to take control. 

Out of this exercise of reason and controlling efforts a basic moral state starts to take shape. In other words, the foundation of good morals lies in your exercising control over your naturally endowed powers and instincts. Hunger and sexuality are the basic commanding needs of both humans and animals alike. If you can bring these basic commanding forces under control through fasting and marriage, they then become virtues. It must be emphasized that there are varying degrees of quality and quantity of natural powers among individuals. There is a difference between origins and practical manifestations of emotions across various races, regions, and cultures and these differences give rise to a vast sea of moral values.  

The Holy Qur’ân has not only discussed in detail the basic human emotions and instincts, but also has gone further by bringing to light the underlying causes behind the arousal of such emotions. It can also guide you to channel and sublimate these emotions in an effort to establish and evolve your moral perception and behaviour. 

2. The Self-Reproaching Spirit (Nafs al-Lawwâmah): The second source of morality is the self-reproaching spirit (nafs al-Lawwâmah, نَّفْسِ اللَّوَّامَةِ). This is the voice of the conscience, which becomes louder in the face of any wrongful act. Every human being is endowed with this voice. You read:

وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ

“And I swear by (and bring to witness) the self-reproaching soul [nafs al-Lawwâmah] (at the doing of an evil deed as an evidence to the truth of Final Resurrection)” (75:2).

The self-reproaching spirit (nafs al-Lawwâmah, نَّفْسِ اللَّوَّامَةِ) is present in every person, and every person is endowed with a voice of conscience that reproaches him when he performs an evil act. A person with a sense of morality tries to get a ruling from nafs al-Lawwâmah, which is the call of the conscience. 

Here is a simple method for getting a ruling from the voice of your conscience: When you are about to commit any action affecting others, you should first imagine applying such an action to yourself. If you would not be adversely affected by this action applied to you, and if the action proves to be good and effective for you, then such an action would also likely be beneficial and good for others. If you cannot accept it for yourself, then you must assume that it is inappropriate for others as well. The Holy Prophet (pbuh) is reported to have said, “When deciding whether something is good or bad, ask your inner self, and if that deed gives you a feeling of satisfaction to your heart and inner soul, it is a virtuous deed. The deed that rankles in your heart and produces perturbation and hesitancy in your mind is a sinful deed, however, even though people may tell you that it is a lawful deed.”

The question that arises is the following: If the self-reproaching spirit is present in every person and if every person is endowed with the voice of conscience, then why is it that so many people still commit immoral acts. The answer is simple. Though our conscience does raise its voice in protest against the commission of such acts, most people do not pay heed to that voice. Immorality is a poison, and repeated doses of this poison blunt or destroy the self-reproaching conscience. 

3. Faith in the All-Mighty: The third, and ultimate, source of morality is Faith in the All-Mighty. Through a firm Faith in Allâh, you become free of all weaknesses, unlawful and prohibited acts, and find peace and tranquillity.

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَنَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ

“Verily, those who say, Allâh is our Lord, and then remain steadfast (and follow the straight path), the angels will descend upon them (saying), Have no fear nor grieve rather rejoice at the glad tidings of receiving the Gardens (of Paradise) which you have been promised. We are your Patron in the present life and in the Hereafter and you shall find in that (Paradise) all that you desire and you shall have therein all that you ask for.” (41:30)

Faith in a Supreme Deity is within your nature, as it is within the nature of all humans. Faith is at your disposal and exists within your various natural states. Faith in Allâh is the foundation of the Qur’ânic code of ethics in the sense that Allâh’s Attributes are like milestones on the way to good morals. It is through this channel that your soul can find its ultimate peace and tranquillity, which is called in the Holy Qur’ân al-nafs al-Mutma’innah النَّفْسُ الْمُطْمَئِنَّةُ , the soul at peace (89:27–30).  Faith in the hereafter and in the Day of Judgment is the continuation of the principle of retribution and recompense for your deeds, which is the pivotal determinant in the laws of nature. If you are merely adhering to a moral code only by using your own personal judgment or the norms of your society, you are not motivated by the idea of any reward that you may get. When the Holy Qur’ân motivates you towards higher morals, however, it simultaneously tells you that by adopting higher morals, you not only improve and reform society, but you are also making your next life better (41:30–31). 

When a person with Faith in Allâh commits an act of disobedience (6:120), he exposes himself to divine punishment. When affliction descends upon him because of his act, he returns to Allâh in repentance. His repentance may be accepted by Him (3:135; 16:119; 61:12; 71:4), depending on the level of his Faith (imân). Allâh then repels the affliction from him and protects him and possibly others from the consequences of his wrongful deeds. This occurs because of Divine Mercy. The believer then offers thanks to his Lord, in the form of purifying alms and his repentance. Allâh says: “Do they not know that Allâh is He Who accepts repentance from His servants and accepts their alms and that Allâh is He Who is Oft-Returning (with compassion), Ever Merciful?” (9:104). The significance of the Words “Do they not know” is inevitability: Nothing can stop Him from accepting the repentance of His servant, and in return He expects the servant to give alms to the poor and needy.

Khulqخلق  is the term used in the Holy Qur’ân (see 68:4) to describe the disposition in a human beings virtue from which moral actions flow spontaneously and effortlessly. All the moral principles that exist are nothing else but a manifestation of natural human emotions, and human nature is the source of them all. However, also the human being can degrade himself to the “lowest of the low (if he does evil deeds) (95:5). He degrades himself only because of the Divine Law of cause and consequence.

The Attributes of Allâh mentioned in the Holy Qur’ân are the measures, balance, and standard of good. Observance of those measures is a virtue, and their contravention is sin. Virtue is not the suppression or denial of your human passions. When controlled correctly, passions can lead you to develop a high morality. Asceticism, monasticism, and priesthood have always caused more harm than good, because they demand the suppression of natural impulses, a suppression that can have disastrous results. On the other hand, all natural human impulses are necessary constituents for human progress. It is only a question of measure and balance (see 55:4–5). 

The Holy Qur’ân uses many Words to differentiate the various acts of evil—such Words as dzanb, ithm, ‘udwân, sharr, fuhush, sû’i, isyân, fisq, fujar, khatâ; fasâd, bagh’î, munkar, and kufr. Each of these words expresses a different aspect of evil. Dzanb (3:31; 3:135; 3:147) is an act whose consequences are disagreeable because of unintentional disobedience; it is an evil act committed through inadvertence. Ithm (2:188; 2:206; 5:2; 6:120; 24:11), on the other hand, is intentional offense or crime. ‘Udwân (5:2) is transgression, a going beyond the limit, a state of being in enmity (4:14; 65:1; 68:12; 70:31). Sharr is the finding of faults in others, the descent into evil nature from ones upbringing (68:11–13). Fuhushis shameful, immoderate lewdness, the knowledge of which is confined to the one who commits it (2:168; 3:135; 4:15; 4:19). Sû’i is a bad deed that makes a person regret and feel sorrow (2:169; 3:30; 4:17, 149; 9:37; 12:24). Isyân is rebellion against the law (2:61; 3:112; 73:16; 79:21). Fisq is first acceptance a law but then going against it (5:3; 6:121). Fujar is oral wickedness (38:28; 71:27; 75:5). Khatâ’ is the commission of an offense accidentally.Mischief making that may cause bloodshed is  fasâd (2:11, 60; 7:56; 38:21; 47:22). Baghî is rebellious transgression (2:90; 3:19; 7:33). The vice that society and people discover and condemn is munkar (3:104, 110, 114; 5:79, 7:157; 9:67). Besides these social evils are those that pertain to God, such as denying His messengers (3:98; 38:14), hiding the truth revealed by God (kufr; 3:70), betraying trust (4:107), and associating a son to Allâh (2:116;; 10:68; 17:111).

Ignorance is the Source of Evil

The Holy Qur’ân also mentions ignorance (jahâlat جَهَالَةٍ) as a source of evil. People do evil acts out of lack of knowledge as you read: 

إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُولَـٰئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا

“Verily, Allâh undertakes to accept the repentance of only those who do evil through lack of knowledge, then repent soon after. Such are the persons towards whom Allâh turns with mercy. And Allâh is All-Knowing, All-Wise” (4:17).

Imâm Ghazâlî said, “When you grow up, a whole world of observation and perception is opened before you by nature, and the laws of nature begin to unfold themselves one by one before you. A reservoir of information of diverse types accumulates and is built up gradually in your mind, and this reservoir itself becomes a source of training for you and your fellow beings. Most people observe events unintentionally and pass over them summarily and think that their memory has not preserved these in its storehouse, but in fact, these observations and scenes find their way into your consciousness silently and imperceptibly, and they affect your behaviour.”

To acquire knowledge is a Divine Command, as the commanding word qul قُل (say!) in verse 20:114 قُل رَّبِّ زِدْنِي عِلْمًا  tells us. The real source of knowledge is the All-Knowing (al-‘Alîm), Who out of His Grace of Mercy (Rahmânîyyat; 55:1) has taught the human being the art of] intelligent and distinct speech” (عَلَّمَهُ الْبَيَانَ 55:4). He has implanted in you faculties of in you to acquire knowledge. What cannot be acquired by you with these faculties He has taught you through the Revelation of al-Qur’ân (55:2). There are four faculties implanted in you that help you to acquire knowledge. All these four faculties require effort on your part to make use of them. They are: 1) Ta‘aqil تَعْقِلُ (cf. 13:4; 11:51; 16:12; 8:22, mentioned 49 times). 2) Tafakkur تَفَكَّرُ (cf. 45:13; 16:12; 30:8, 13:3 mentioned 18 times). 3) Taddabur تَدَبَّرُ (cf. 38:29; 4:82, mentioned 44 times) and 4) Tafaqqah تَفْقَهُو  (cf. 7:179; 4:78, mentioned 20 times). Ta‘aqil تَعْقِلُ is derived from ‘aqala عْقِلُ that means, to be intelligent, use understanding, use reason, to ascend on the summit of the mountain, abstain from evil with the use of reason, to bind something that is contrary to understanding, keep back from something if it is in opposition to what was understood. Ta‘aqil تَعْقِلُ is to acquire knowledge in an intelligent manner about objects around you with direct observation that will enable you to make reasonable conclusion out of this observation. It demands from you the understandings of the proportion to which they appear, is to be used and is intended, and abstain you of using in a manner that can harm you. And by making use of your ‘aqal you can understand their origin and cause that is Allâh.  You read for example:

وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَ‌ٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ

“And in the earth are (diverse) tracts side by side, and (in them there are) gardens of vines and (different kinds of) cornfields and date-palms; growing in clusters (many together from one root) and (others) growing separately from different roots. They are all watered with the same water, yet We make some of them excel others in (respect of) bearing fruit and (their) tastes. Behold! in all this, there are signs (to recognize their Lord) for a people who use their understanding” (11:4)

Tafakkur تَفَكَّرُ is derived from fakaraفَكَّر that means to reflect, think over with care, give proper attention. It is the act of speculation combined with thought and emotion. This faculty demands from you to think and reflect over a matter to ascertain the root cause of some action. This requires your attention, meditation and observation of nature in order to speculate the laws under which they are happening and exhibiting their actions and arrive at the cause and originator of that observation. For example you read:

وَهُوَ الَّذِي مَدَّ الْأَرْضَ وَجَعَلَ فِيهَا رَوَاسِيَ وَأَنْهَارًا ۖ وَمِن كُلِّ الثَّمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ اثْنَيْنِ ۖ يُغْشِي اللَّيْلَ النَّهَارَ ۚ إِنَّ فِي ذَ‌ٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

“And it is He Who drew forth the earth (from another heavenly body) and made it productive and fertile by means of particles (of other planets), and made firm mountains and rivers on it. He has grown therein fruit of every kind in a pair comprising both sexes (the male stamens and female pistils). He causes the night to cover the day. Behold! in all this there are signs for a people who reflect”. (13:3)

 Taddabur تَدَبَّرُ is an obligation to consider, think over and ponder over something in an excellent manner and to get maximum benefit out of it. The word is derived from dabara دبَرَ that means to manage and administer an affair in excellent manner; to consider the issues and the results of the affairs; perform and execute the affair with thought and consideration, and regulate an affair (Tâj; Lisân; Lane). You read:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ

“(Behold! this Qur’ân is) a great Book which We have revealed to you; full of excellences, so that these (people) may ponder over its verses and so that those gifted with pure understanding may take heed” (38:29)

Faqîh  فقيهis the one who is learned and skilled in laws of nature and other Divine laws. He makes use of his faculty of tafaqquhتفقٌه  to penetrate, understand and then master that particular field of knowledge. He makes use of all other three faculties to acquire knowledge. A person who does not make use of this faculty is described in Qur’ân dumb, deaf and blind. 

وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا ۚ أُولَـٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَـٰئِكَ هُمُ الْغَافِلُونَ 

“And, verily, We have created many of the jinns [fiery natured] and the ordinary people whose end is Gehenna. They have hearts wherewith they do not understand and they have eyes but they do not see with them (the truth), and they have ears but they do not hear (the Messages) with them. They are like cattle, nay, they are (even) worse. It is these who are utterly heedless (to the warnings)”. (7:179)

Every action is followed by a reaction. You already know how your health is influenced by changes in the weather, by your food, your dress, and your home. The Holy Qur’ân goes even further, saying that these environmental influences affect even your morals. The Qur’ânic commandments, such as its laws about food, dress, the principles of government, and the economic order, are meant not only to keep the physical, social, and economic aspects of your life in order, but also to uplift your moral condition. For example, the use of unclean and unlawful food (alcohol and so on) will negatively affect your moral condition and your family life. 

To safeguard the new-born from any evil influence and to impress upon him the highest form of uplifting sound effects, the Holy Prophet (pbuh) used to recite the adzân (the call for Prayer) in the right ear and the iqâma (the Prayer service readiness call) in the left ear of a new-born child. If you look closely at the wordings of these two calls, you notice that they consist of sentences calling one to the highest level of purification. Another way to avoid evil is to keep away from the company of persons of low moral standards. We are told:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

“O You who believe! Keep your duty to Allâh and be with the truthful” (9:119).

This companionship with the truthful can be accomplished in different ways, but one practical way would be for you to develop friendships with the pious, attend gatherings of such persons, study their writings, and read their biographies.  The pollution of the environment can be another source of evil. To rectify this kind of uncleanness, the Holy Qur’ân teaches:

وَثِيَابَكَ فَطَهِّرْ وَالرُّجْزَ فَاهْجُر

“And purify your clothes and your heart. And idol-worship, (spare no pains to) exterminate it and shun all uncleanliness”. (74:4–5)

“Atonement” obviates the Necessity for Good Deeds

In Christian theology, atonement refers to the forgiveness, or pardoning, of sin through the death and resurrection of Jesus Christ. Christians believe that Jesus died for the sins of humankind, the sins of the past, the present, and the future. It is this teaching that prevails in Christianity today, and it is the marketing tool of all Christian missionaries. It is the foundation of virtually every Christian church, whether it be Catholic, Lutheran, Episcopalian, Baptist, Methodist, or any of the other denominations. Majority of Christians believe that their sins are forgiven by the blessed name and blood of Jesus. They believe that the sacrifice of the “Son of God” was needed to atone for the evil deeds of humanity, since God, being a judge, cannot, and should not, forgive sins without taking revenge, unless somebody can be found to provide compensation. In the ransom metaphor, Jesus has liberated humankind from its slavery to sin and its slavery to satan by giving his own life as a ransom sacrifice. This “ransom view of the atonement” is one of the main doctrines in Christian theology, providing the effect of the death of Jesus Christ. According to Christian belief, the death of Christ was a ransom sacrifice, usually said to have been paid to satan, and in some views paid to God the Father, in satisfaction for the bondage and debt on the souls of humanity as a result of inherited sin.

Since the Christian God could not find any other remedy for the cleansing of human sins, then you would have to conclude that there is no need of any good action on your part. If forgiveness and the cleansing of sins were attainable merely by a belief in the “Grace of Blood,” few would consider it worthwhile to bear the hardships and trials of a life of piety and righteousness. Many Christians feel that belief in atonement obviates the necessity for good deeds. It is dangerous to believe in such doctrines as atonement, which not only have no bearing on your life but also are actually harmful in their effects on the building of your character. In the matter of culture and civilization, such doctrines as atonement have proven an implacable enemy to spiritual progress. Law loses all its force and cannot compel universal adherence unless and until some reward or punishment comes to the one who fulfils or breaks it. Only a few have the moral fortitude to pursue virtue for its own sake. It is only the requital and reward of virtue, especially when seen in its efficacy in counterbalancing the effects of sin that leads to constant fulfilment of the law and a good life. We cannot imagine any greater harm to the very fabric of human society than that which comes to us as a belief in the doctrine of atonement. It is here that the makers of the modern Christian creed have erred. The doctrine of atonement was inherited from paganism and is contrary to the very teachings of Jesus Christ, who demanded of every person that he should bear his own cross. 

It is also wrong to think that a human being was born with a hereditary stain, that this stain, for which he was not personally responsible, had to be atoned for, and that God was compelled to make a blood sacrifice of His own “innocent son” in order to neutralize this mysterious curse. It goes against the justice and Mercy of our Creator. It is a piece of superstition and can never receive approval from reason and culture. It was created to popularize the Christian faith in the pagan world. The dogma of God incarnate, along with other mysterious tenets within the prevailing pagan psyche, has been incorporated into the real and simple faith of Jesus Christ. The crucified deity is an old myth, an overly simplified understanding of personal responsibility and Faith, only befitting those who are inclined to shift their burdens onto the shoulders of others. The Holy Qur’ân has this to say about such a believer:

أَعِندَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَىٰ أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَىٰ وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَىٰ

“Has he the knowledge of the unseen so that he can see (his own future)? Has he not been informed of the contents of the Scriptures of Moses, and (those of) Abraham who thoroughly and faithfully fulfilled (the commandments of his Lord? (The Scriptures say that) no soul that bears a burden shall bear the burden of another (soul). And that a human being will have (to his account) what he strives for. And that his strivings shall necessarily be seen (and evaluated), Then will he be recompensed fully and fairly.” (53:35–41)

It is only the awe and fear of Divine Majesty that can safeguard against sin and evil. Once you realize that Allâh is the Dispenser of punishment and that His punishment is severe (2:165), this awesome consciousness becomes a barrier against sins.

Suppression of Natural Instincts is not Piety 

Allâh does not expect you to suppress your basic instincts and renounce the good things of life, nor has He told you that any human faculty or desire is in itself bad.  You read:

يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ

“O Children of Adam! Look to your elegance (by dressing properly) at every time and place of worship, and eat and drink but exceed not the bounds, for He does not love those who exceed the bounds.” (7:31)

The Qur’ânic moral teachings come to light through this verse. Your instincts and impulses become bad when you use them inappropriately by exceeding limits. The Holy Qur’an has lauded those who control their libido but not the one who wipes out his capacity for libido. In fact, the triumph of joy and cheerfulness in this world is promoted not through snuffing out your emotions and instincts; rather, it lies in your proper, balanced, and appropriate use of them. Allâh also discourages the giving up of this worldly life and adopting monasticism: 

وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

“..but as for monasticism they invented it themselves, We did not enjoin it upon them. (They started monastic life) to seek Allâh’s pleasure, but they did not observe it (as faithfully) as it should have been observed. Yet We duly rewarded such of them as (truly) believed but many of them were transgressors” (57:27).

The monks and recluses are often a burden, because they live off the society. In addition, some moral qualities require a minimum amount of interaction with society to develop fully. The Holy Qur’ân has never aimed at the elimination of any human power, faculty, or emotion; rather, it has stressed the need for the normalization and training of these natural powers.

قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ ۚ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَاخَالِصَةً يَوْمَ الْقِيَامَةِ ۗ

 “Say, Who has made things unlawful Allâh’s beautiful things of adornment and elegance which He has produced for His servants and the delicious and pure things of (His) providing? Say, They are primarily meant for the believers (and for the disbelievers too) in this present life (but) exclusively for (the believers) on the Day of Resurrection.” (7:32)

Holy Qur’ân does not advocate the abandonment of any of these instincts; rather, it has drawn attention towards the promotion of their growth. Behind all Qur’ânic commandments, the same wisdom is at work, and that is to train these instincts. You should not go about suppressing your physical desires and start living the life of a monk in order to attain His pleasure and acceptance. In other words, the measure of moral excellence lies midway between unrestricted license to follow your desires, on the one hand, and monasticism, on the other hand. Avoidance of attachment to physical needs, when carried out within certain limits, is useful in developing your spiritual powers, since no spiritual power can develop without your first controlling your physical powers. Such control is encouraged in the form of fasting, including I‘tikâf, the ten days of seclusion devoted to Prayer during the month of fasting. It is the only such isolation recommended in Islam.

The Qur’ânic Concept of Paradise 

جَنَّاتِ عَدْنٍ الَّتِي وَعَدَ الرَّحْمَـٰنُ عِبَادَهُ بِالْغَيْبِ

“Gardens of Eternity which the Most Gracious (God) has promised to his servants while (these Gardens are) yet hidden (from the sight)” (19:61)

Jannâtجنٌات , mostly translated as Gardens, is the word used for Paradise. Jannât (plural) is derived from Janaجَنَ  meaning something hidden, something unknown (Lane). Jannât would thus mean things hidden. About the true believer who strive hard to please their Lord:

يُبَشِّرُهُمْ رَبُّهُم بِرَحْمَةٍ مِّنْهُ وَرِضْوَانٍ وَجَنَّاتٍ لَّهُمْ فِيهَا نَعِيمٌ مُّقِيمٌ خَالِدِينَ فِيهَا أَبَدًا ۚ إِنَّ اللَّهَ عِندَهُ أَجْرٌ عَظِيمٌ

Their Lord gives them good tidings of great mercy from Him and of good pleasure and ofGardensobtaining lasting and abundant bliss for them.(9:21)

The Holy Qur’ân gives us the idea of many Divine Gardens, such as Jannât ‘adnin جَنَّاتِ عَدْنٍ  “Gardens of Eternity” (9:72), Jannat al-Khuld جَنَّةُ الْخُلْدِ Eternal Gerdens (25:15); Jannât al-Na‘îm نَعِيمٌ جَنَّاتٍ “Gardens of Bliss” (10:9 ), Jannât al-Firdaus جَنَّاتُ الْفِرْدَوْسِ  “Gardens of Paradise” (18:107) -), Jannât al-Ma’wâ جَنَّاتُ الْمَأْوَىٰ  “Gardens of Eternal Abode” (32:19) or simply Jannât   جَنَّاتِ- “Gardens”  (15:45). In verses 55:46-58 and 55:62-76 of the chapter al-Rahmân four Gardens are described in awe-inspiring words. They begin with the words:  وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ  “There are two Gardens (of bliss) for such as fear when they stand before (the judgment seat of) your Lord” (55:46). The verses that follow (55:48-58) give beautiful metaphoric description of these two Gardens. Then we read: “Besides these two (Gardens) there are two other Gardens” (55:62). What follows (55:64-76) describe the beauties of two “other” Gardens. This time the description is different from that of the two previous Gardens. No doubt, these are the descriptions of reward for different ranks of the dwellers of Paradise.  

Descriptions of Paradise are metaphors: The Holy Qur’ân always uses the plural form Jannât (- Gardens) to describe Paradise and provides many symbolic descriptions of those Gardens. In Paradise there shall be delightful and goodly dwelling places (9:72); lofty mansions (25:75); couches and carpets (55:54); cushions (beautifully) arranged in rows (88:15); everlasting fruit and (so will be) its shade (13:35); clustered bananas and the thornless Sidrah, or Lote Tree (a symbol of bliss; (56:28–29); all kinds of fruit and dates and pomegranates (55:68); streams of water (which is) unstaling, and streams of milk the taste and flavor of which does not change, and streams of juice extracted from grapes, a delight to the drinkers, and streams (too) of clarified honey (47:15); other wonderful drinks (76:17–18; 83:27); flesh of birds exactly to their taste (56:21); green robes of fine silk and rich brocade (18:31); bracelets and vessels of silver and gold (18:31; 22:23; 43:71; 76:21); and beautiful and pure spouses (37:48; 44:54; 52:20).  The verses 55:46- 78 and 56:15-37 describe the utmost beauty of the Paradise. While describing the blessings of Paradise, special mention is made of Sidrah Ñifm – a thornless lote-tree – side by side with those of a garden. This is to signify these are things that are beyond the farthest end of human knowledge (cf. 56:28; 53:14-16). The verses 13:35; 47:15; 57:12 and others clearly convey that the description given for Paradise is symbolic and metaphoric. You can take these Qur’ânic verses either literally or metaphorically, but the fact remains, as we are told:  

فَلَا تَعْلَمُ نَفْسٌۭ مَّآ أُخْفِىَ لَهُم مِّن قُرَّةِ أَعْيُنٍۢ جَزَآءًۢ بِمَا كَانُوا۟ يَعْمَلُونَ

“No soul knows what (comforts) lie hidden for them [the believers in the form] of a joy to the eyes as a reward for their righteous deeds.” (32:17)

There are some who object that Allâh promises houris and virgin women to men only. They cite the verses such as:  وَحُورٌ عِينٌ كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ “And (there will) fair houris with lovely large eyes. (Chaste) like pearls, well-guarded and well preserved” (56:22-23). Ignorance of the classical Arabic language and its mode of expression is the cause of this widespread assumption. Houris are the English rendering of the Arabic word hûr حُورٌ, whichis the plural form of ahwarأحوَر (masculine) and hauraحَورَ  (feminine). Thus hûr حوْر stands both for masculine and feminine in plural form. It is derived from hâraحارَ  meaning “to be perplexed”, “to become dazzled”. It can be anything when one looks at, the eyes become perplexed and dazzled. This is how Paradise is described. Hawârحوار also means intense whiteness and lustrous blackness (Lisân, Lane, Tȃj). The “whiteness” and “blackness” of eyes are brought in Arab poetry in relation to the whiteness of the eye ball and the blackness of iris. Another verse is cited to emphasize the claim.

إِنَّا أَنشَأْنَاهُنَّ إِنشَاءً فَجَعَلْنَاهُنَّ أَبْكَارًا عُرُبًا أَتْرَابًا

“We have made them excellent and have raised them into a special new creation; and have made them virgins, pure and undefiled. They are the loving ones, suiting to their ages and matching them in every respect”. (56:22-24)

Expressions Abkâraأبكار , ‘Urubâ عُرُبَ and Atrâba أترابَ in the verses above are being used to describe those who are in Gardens of Paradise. These words are metaphors of beauty. We cannot and should not restrict them to virgin females waiting for every Muslim. Men prefer to think mostly of women when they read words like virgins, pure and undefiled. Allegory and metaphor cannot form the basis of Faith, and if you base your faith on figurative statements, forsaking the basic principles, the message in them and neglecting the original meaning, you will go astray and cause others to fall away from the right path.  The metaphors are the ornament of a language.  They make expression effective. They enhance the rhetorical dignity of a book, no matter whether it is the word of God or that of a mortal.  The objection as to why Allâh made use of metaphors in Scriptures will not be proper. It betrays the ignorance of the object or with regard to aesthetic literature and elegance of a language to describe a beauty hidden from human eyes (13:35; 40:8). 

Reward of Paradise is according to the worth of deeds: Just as in the competitions of the worldly affairs, not all are ranked equal; some are the foremost and others stay behind and there are some who do not qualify. Similar are the ranks of those who carry out acts of righteousness and kindness, as the Holy Qur’ân says:

وَلِكُلٍّ دَرَجَاتٌ مِّمَّا عَمِلُوا ۖ وَلِيُوَفِّيَهُمْ أَعْمَالَهُمْ وَهُمْ لَا يُظْلَمُونَ

And all shall have positions and grades (with their Lord) according to the worth of their deeds; and (it shall be so) that He may repay them fully for their deeds and that they may not be treated unjustly.(46:19)

Some are the foremost (56:10) and the others are those who are left behind (56:9) and that “they cannot be treated alike”. The rewards shall be according to the efforts made to attract the pleasure of Allâh. 

كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا الْيَوْمَ تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ

“Every community will be summoned to (face) their records (of deeds). (And it shall be said to them,) `This day you shall be recompensed according to your deeds.” (45:28)

Cheerfulness of Paradise begins in this very life

The Holy Qur’ân tells us that one of the many promised Gardens is on this very earth (cf. 10:64). Allâh says:

لَهُمُ الْبُشْرَىٰ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ

“They shall have glad tidings (for they commune with their Lord) in the present life and (also) in the Hereafter.” (10:64)

The glad tidings الْبُشْرَىٰ in the present life are the taste of the “Gardens” promised in the Hereafter (89:28). We read: “They fulfil their duties (towards Allâh and His creation) and fear the Day the woes of which shall be widespread. They give food for the love of Him to the indigent, the orphan and the captive. They say We feed you only to seek the pleasure of Allâh, we desire no recompense from you nor thanks. We fear from our Lord the Day of frowning and distress. Allâh will guard them from the evils of that Day and bestow on them cheerfulness and happiness (in this world)”. (76:5-7).

In the words of Jalâl al-Dîn Rûmî: “When have you done something wrong without suffering the consequences? When have you have done something good without blessing being showered on you? If you grasp the cord of understanding, and look at this world with a seeing eye, you will not need to wait until the Day of Judgment to see the effects of all your actions. If you want a pure heart, be observant, and see for every act its own response” (Mathnawî IV: 2458).You read:

وَمِنَ ٱلنَّاسِ مَن يَشْرِى نَفْسَهُ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ ۗ وَٱللَّهُ رَءُوفٌۢ بِٱلْعِبَادِ

“Of the people there is he who sacrifices his very life seeking the pleasure of Allâh. And (as a result) Allâh is very kind and compassionate toward such (of His) servants.” (2:207) 

They reached the exalted spiritual stations during their present life, and as a result, they found deliverance from sufferings and sorrows (10:62) in this world. The souls of these devoted servants of Lord are at peace in this very world. They are already living in Paradise-like condition. They reached the exalted spiritual stations in their present life, and as a result, they found deliverance from sufferings and sorrows of the Hereafter (10:62). They are those servants of Allâh that He has chosen for Himself. They are the  حُورٌ مَّقْصُورَاتٌ فِي الْخِيَام – pure and chaste houris confined to (their goodly) pavilions“ (55:72). Allâh has confined them into “pavilions” so that no ordinary gaze falls on them. They do not make themselves noticeable with miracles (-kramât), and they make no show of their piety. People do not point at them and take notice of them because of their humble nature that confines them. They are in fact the hidden guardians of the earth. Their hidden holiness continues in the Hereafter. Abû Umama transmitted the following Hadîth-i-Qudsî: “Allâh said, ‘Among the most intimate to Me of My servants are the believers of humble means who find their pleasure in Prayers, worshiping their Lord secretly in the most beautiful way. They are hidden among the people. They are not always pointed out, their mourners are few’.”  

Entering the Gardens of Paradise is not the End

After allotting people “Hell” or “Paradise”, the job of God is not over. You read: “On this Day, the owners of Paradise will be occupied (in their pursuits), rejoicing,” إِنَّ أَصْحَابَ الْجَنَّةِ الْيَوْمَ فِي شُغُلٍ فَاكِهُونَ (36:55). In other words, the life in paradise will not be one of inaction.

لَـٰكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ غُرَفٌ مِّن فَوْقِهَا غُرَفٌ مَّبْنِيَّةٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ

“But for those who take their Lord as a shield, there awaits them lofty mansions, story upon story with streams running beneath them” (39:20)

The “lofty mansions, story upon story,” are a reference to an endless advancement in heavenly life. Entering the “Gardens of Eternity” is not the end of our journey, and the job of Allâh is not over. Even after entering paradise, you will not stop traveling. Crossing from your grave to the way station of resurrection, you will be carried to the abode of your felicity. You shall have positions and ranks with your Lord according to the worth of your deeds (46:19) and knowledge. Then from there you will embark on another never-ending journey:

يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ ۖ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا ۖ

“On that day (when human beings will be raised to life again) Allâh will not disgrace the Prophet nor those who have believed with him. Their light [nûr] will advance swiftly (radiating) in front of them and on their right hands while they will go on (praying and) saying, Our Lord! (Continue to) perfect our light for us [atmim lanâ nûranâ] and protect us (against our lapses). Verily You are the Possessor of prudential power to do every desired thing.” (66:8)

In the language of the Saints, the Gardens of Paradise will be the Gardens of Divine Attributes (Jannât al-Siffât-i-Ilȃhî), where there will be roaming freely in the meadows with running streams of Divine Converse. The progress therein shall be perpetual until you arrive at attributes that fall short of His Attributes. Those who reach close to the Divine Essence (ma‘rifat al-Dhât) will embrace the least glimmer of the Most-Radiant Light, which is concealed behind the Veil of Protecting Might (hijâb al-‘Izza). Allâh invites us all to His Garden:

 وَسَارِعُوٓا۟ إِلَىٰ مَغْفِرَةٍۢ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا ٱلسَّمَـٰوَ‌ٰتُ وَٱلْأَرْضُ

“Wing your way to the protection of your Lord and to the Paradise whose expanse is as (vast as) the heavens and the earth” (3:133)

Divine Punishment and Concept of “Hell”

أَيَطْمَعُ كُلُّ امْرِئٍ مِّنْهُمْ أَن يُدْخَلَ جَنَّةَ نَعِيمٍ كَلَّا ۖ إِنَّا خَلَقْنَاهُم مِّمَّا يَعْلَمُونَ فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ عَلَىٰ أَن نُّبَدِّلَ خَيْرًا مِّنْهُمْ وَمَا نَحْنُ بِمَسْبُوقِينَ فَذَرْهُمْ يَخُوضُوا وَيَلْعَبُوا حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۚ ذَ‌ٰلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ

“Does each and every one of them covet to be admitted to the Garden of Bliss. No (never shall they enter it). We have created them for that substantial purpose (the worth of) which they know.  But nay! I call to witness the Lord of the easts and the wests. We are certainly Powerful to change (them into) better beings than they are and that We can never be frustrated (in Our purpose). Therefore, leave them alone to indulge in unimportant conversation and to amuse themselves (in idle pursuits) until they meet that day of theirs that they are warned of, the day when they (having risen to life) will come out hastily from their graves as though they were racing to a target (which they must meet). Their eyes will be downcast and shameful; humiliation will be overwhelming them. Such shall be the punishment of the day with which they are being threatened”. (70:36-44)

This is a clear message of the Holy Qur’ân related to the purpose of divine punishment in the Hereafter – to change the corrupt ones into better ones. The verses tell us that all human beings – good or bad – are created with a special purpose. That purpose is already made known in the previous verses of this chapter (70:22-35). The divine aim of “punishment” is the to remove the impure from the pure (8:37).  Good is part of your essence. How could it be otherwise, as “Perfectly Good Creator” created your essence? Evil is not a part of your natural repertoire. To be good and do good is the prescribed way (95:4), while to be evil, and do evil is an option given to you (91:7-8). Evil is a learnt behaviour. If you are conscious of the consequences, you will determine your behaviour and refrain from evil. The punishment is the introduction of aversive stimuli aimed at reducing the unwanted behaviour. A learnt behaviour can be decreased or even eradicated by punishment and expectation of reward; what may be called negative and positive reinforcement. The same principle applies to divine punishment. The divine punishments aim at reducing excess of evil that coexist with inherent good.  

The word used for punishment in the Holy Qur’ân is ‘adzâb عَذَابِ (2:7; 2:10; 2:90). It is derived from ‘adzuba, which is something that can be easily swallowed, something that is digestible. ‘Adzbun is to deny a thing, to hinder one, to debar, to prevent (Tâj al-‘Arûs, Lisân al-‘Arab, Lane). Punishment is called ‘adzâb as it hinders, debars and prevents from committing evil acts. There are different kinds of punishment mentioned in the Holy Qur’ân such as: عَذَابٌ عَظِيمٌ “mighty punishment (2:7), عَذَابٌ أَلِيمٌ “woeful punishment” (2:10), عَذَابٌ مُّهِينٌ “humiliating punishment” (2:90), عَذَابِ النَّارِ “punishment of the fire” (2:126), عَذَابٌ شَدِيدٌ “severe punishment”, عَذَابٌ وَاصِبٌ ”perpetual punishment“ (37:9), “the greatest punishment” الْعَذَابَ الْأَكْبَرَ (88:25) or simply الْعَذَابِ “the punishment” (2:96). The reader should differentiate the word for punishment (‘adzâb)with definite article al, as in al-‘Adzâb al-Âkhirah  الَعَذَابُ الْآخِرَةِ (11:103) and without the definite article says in above examples. When used with definite article al the punishment refers to the great punishment of the Hereafter, otherwise it may mean any punishment.

The word used for Hell is al-Jahîm الْجَحِيمِ (83:16), translated as Gehenna. It is derived from jahama that means to have looks with severe, stern and morose face. Hell is also called Jahannam جَهَنَّمَ (14:16; 16:29; 20:74; 39:60…), which means, “a dark and waterless place that makes the faces of its dwellers ugly and contracted” (Lane, Lisân).  The “fire of Hell” is nâr jahannam نَارِ جَهَنَّمَ (9:35).  Other words used for Hell are, “The great Fire” النَّارَ الْكُبْرَىٰ (87:12) and “blazing fire” نَارًا حَامِيَةً. Different kind of evil acts have different grades and types of punishments.  Not all punishments refer to the great punishment of the Hereafter (6:43; 7:4; 7:97; 7:134-136; 8:32; 10:98; 15:83; 32:21). You read: 

   وَخَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَلِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ 

“Allâh has created the heavens and the earth with an eternal purpose to ensure that every soul be recompensed according to his deeds and no one be done injustice to.” (45:22)

Creation of heaven and earth was Allâh’s free choice. He gave you some of His attribute of free choice. Out of His Great Mercy, He then guides you to make the right choice (91:7-8), and informs you about the recompense for your right or wrong decision (91:9-10)

“Punishment” is the natural Consequence of Evil Acts 

In a society, there are doers of good, and there are doers of evil. The doers of good may or may not get a reward, but those who commit crime, when caught, are liable for punishment according to state laws. The punishment may be hard or mild, depending upon the crime committed. Sometimes the criminal escapes. Divine law is not different from the state laws of punishment, with a difference that nothing remains concealed and nothing escapes from Divine recording. You are told every action, good or bad, is recorded (18:49; 19:79; 36:12)

كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا الْيَوْمَ تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ

“Every community will be summoned to (face) their records (of deeds). (And it shall be said to them,) `This day you shall be recompensed according to your deeds.” (45:28)

The Holy Qur’ân mentions all possible bad actions and evil deeds that are to be avoided if one wants to escape punishment in this world or in the Hereafter (2:178, 188,206; 4:16, 26; 5:33, 38; 6:120; 24:2,4…).  Your failure to avoid them leads to the ordeals you suffer in your life.  These sufferings may continue in the Hereafter. Contrary to criminal laws of the society, Allâh punishes not every crime – great or small.

Divine Punishment starts before the Day of Resurrection

وَالْمُرْسَلَاتِ عُرْفًافَالْعَاصِفَاتِ عَصْفًاوَالنَّاشِرَاتِ نَشْرًافَالْفَارِقَاتِ فَرْقًافَالْمُلْقِيَاتِ ذِكْرًاعُذْرًا أَوْ نُذْرًا

“I call to witness those (messengers of Truth) who are sent forth to spread goodness (in continual series). Those that drive off forcefully (falsehood and forces of evil as chaff is carried before the wind), And those that spread (the truth) far and wide, And those (forces) that fully distinguish (the right from the wrong), And those (forces) carrying the (Divine) Message of (rising to) eminence far and wide, (And those presenting the source of eminence) in an attempt to purify (some) from the abomination of sin and to warn (others)” (77:1–6) 

These verses tell you that God ever sent His Prophets with a message and teachings to reform corrupt societies. They not only brought with them the divine guidance, but also, in case of denial, warned of pending punishments. Their narrations in the Holy Qur’ân inform you of different kinds of punishment people received because of their denial (15:79,83; 16:26,113; 29:5). You read: “And We certainly destroyed several generations before you when they went wrong in spite of the fact that there had come to them their Messengers (of God) with clear proofs but they would not believe. Just (as We repaid them) so We repay all such guilty people (with punishment) (10:13).  This verse and several others (16:63) point out that, with the forces of reformation, punishment of sin starts already in this very world (6:43; 7:4; 7:97; 7:134-136; 8:32; 10:98,102; 15:83…). The punishment people receive is not because of their disbelief in the Lordship of Allâh but a consequence of their evil action (10:98; 11:116-117). He says: “And if Allâh were to seize the people for their (committing) injustice (and their ascribing partners with Him), He would not leave any (unjust and polytheistic) living and crawling creature on the face of the earth” (16:61). Allâh warns you ever again to be at guard before you decide the way you go. If you make wrong decision, He gives long respite (7:183; 22:44) out of His Mercy, to think over and mend (7:156) though He says: 

هُوَ الْقَادِرُ عَلَىٰ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ

“He has the power to send upon you a calamity from above and from beneath your feet or He may throw you into confusion by making you confront with conflicting parties, and make you taste the dissension (and violence) of one another.” (6:65) 

In the Holy Qur’ân punishment of fire عَذَابِ النَّارِ (2:126) refers mostly to the ordeals and destructions of warfare. The word nâr ( نَّار fire) is often used in Arabic as a symbol of war. The Arabs used to kindle fire as a sign of imminent war. There is yet another type of punishment of “fire” mentioned in the Holy Book. This is the punishment that “rises over the feelings of the hearts” (104:5-7) and kindles fire in the heart and burns it. You read:

وَمَا أَدْرَاكَ مَا الْحُطَمَةُ نَارُ اللَّهِ الْمُوقَدَةُ نَارُ اللَّهِ الْمُوقَدَةُ

“And what should make you know what the crushing torment is? (It is) the fire set ablaze by Allâh, which rises over (the feelings of) the hearts” (104:5–7)

Vice, crime, unfulfilled worldly desires, unsatisfied impulses and other sinful acts generate a feeling of restlessness and distress in conscious hearts. Persistent grief and anxiety brings the soul out of equilibrium. From the sorrows that emerge from such unfulfilled worldly desires, and the nafs al-Lawwâmah, نَّفْسِ اللَّوَّامَةِ, the self-reproaching soul which stirs conscious hearts at the time of evil acts, a fire is set ablaze that makes the hearts burn. This burning is felt like a “crushing torment” ٱلْحُطَمَة. Such hearts suffer from extended grief and weariness (35:35–36). Thus, this “crushing torment”, originates already in this present life in the form of spiritual and emotional torture. This punishment remains hidden from the eyes of others and continues into the hereafter as the “the hellish fire”.  

The Door of Repentance Remains Open

إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُولَـٰئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا

“Verily, Allâh undertakes to accept the repentance of those who do evil through lack of knowledge, then repent soon after. Such are the persons towards whom Allâh turns with mercy. And Allâh is All-Knowing, All-Wise” (4:17).

Allâh has kept the door of repentance open if you are indulged in evil acts (6:54). But repentance is of no avail if you go on doing evil until, when death visits you, you say, I do repent now, nor it is of any use to those who die whilst they are engrossed in evil acts.  Before this Allâh has given a long respite to you to think over and repent the evil ways (7:183; 22:44).  

A great prominence is given to the Attributes of Mercy and Forgiveness: al-Rahmân, al-Rahîm, and al-Ghafûr of Allâh. The Holy Qur’ân says: “He has taken upon Himself (the rule of) mercy” (6:12; 6:54). There is a hidden Mercy in His wrath (- ghadzab) and His punishment, whereas in human affairs there is anger often without any mercy whatsoever. If a human being gets angry, at the moment of his anger, he typically will not think of any mercy, and his acting out of anger will not contain any tinge of mercifulness. Allâh’s wrath is never free from being mixed with His Mercy, because Allâh is “the Lord of All-Embracing Mercy” (6:147).  There is a great message of hope and a feeling of love inspired in you when you read:  

  قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

 “Say, O My servants, who have committed excesses (and wrongs) against their own souls, do not despair of the mercy of Allâh. Surely, Allâh forgives all sins. He is the Great Protector, the Ever Merciful.”  (39:53)

Such a Merciful and most Gracious One cannot punish human beings without there being some elaborate reformative design that would set them again on the right path for a higher and progressive life after they have been cleansed from the dirt of sin and evil. When He resorts to punishment, His punishment cannot be ruthless and never-ending, but is rather like the punishment of a mother towards her child (101:8–11), a punishment to reform, not to devastate.   

The Persian mystical poet Hâfiz Shîrâzî said: The Great Mercy wants to reach out and teach us. Break all our teacup talk of gods. If you give the Beloved His choice, on some nights He would drag you by your hair around the room, taking away from your grip all those toys of the world that bring you no joy. The Beloved sometimes gets tired of speaking sweetly and wants to rip to shreds all your erroneous notions of truth. The Beloved sometimes wants to do us a great favour by holding us upside down and shaking all the nonsense out. 

We read in verse 4:48, “Surely, Allâh does not forgive that a partner be associated with Him but He forgives everything short of it to whomsoever He will. And whoso associates a partner with Allâh has indeed committed a very great sin”. This verse and the similar verse 4:116 emphasize the seriousness of the sin of associating partners with Allâh.  The passage uses the word ghufiru, translated as “forgive,” whose root word, ghafara means, “to cover up,” “to envelop,” “to curtain,” or “to provide protection.” One can only protect or cover a body. These associates are non-existent, so He does not find them, and that is why He does not cover them. Thus, this verse expresses the extreme dislike of this action on the part of Allâh by saying these associates are “non-existent” before Him. The statement “Associate no partners with Allâh, surely this (act of) associating partners (with Him) is a grievous wrong.” (31:13) is the cornerstone of all statements in the Holy Qur’ân. Association of other gods with Allâh is not limited to the worship of objects of nature or to suppose that any of His creation, dead or alive, possess one or more of the Attributes of Allâh to the same extent. To go after ones desires, making these desires the object of goal and ultimately object of “worship” is also a form of association with Allâh (25:43). Even here, Allâh has kept open the door of repentance open and forgiveness during your lifetime. It is not impossible that one may well realize that he was treading on the wrong path and running after a shadow. He may feel the need of correction and repentance. This door is still open to him during his lifetime. On the Day of Judgement Allâh’s Mâlikîyyat (Kingship) shall prevail. He may forgive all those sinful acts for which you were unable to ask forgiveness during your lifetime, with the exception of “associating partners” with Allâh. This act will not go unpunished unless the sinner turned to Him with repentance during his lifetime.  إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ  He is the Great Protector, the Ever Merciful.”  (39:53

Good and Evil shall not Continue to Co-exist after Death

You will observe that good and evil are two opposing forces that exist side by side in societies and individuals. Good without evil has no meaning. Likewise, evil without good has no meaning either. Good is absence of evil. The presence of one makes you realize the absence of other. In a person, one condition may dominate the other (41:35). Allâh says on the Day of judgement He will separate the two:   

لِيَمِيزَ ٱللَّهُ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ وَيَجْعَلَ ٱلْخَبِيثَ بَعْضَهُۥ عَلَىٰ بَعْضٍۢ فَيَرْكُمَهُۥ جَمِيعًۭا فَيَجْعَلَهُۥ فِى جَهَنَّمَ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ

“So that Allâh may distinguish and separate the impure from the pure and (in doing so) He will pile the impure one upon another, then He will huddle them all together, then He will consign them [the huddled pile] to Gehanna. Such, in fact, are the very losers.” (8:37) 

To be good and do good is the prescribed way, while to be evil, and do evil is an option. This option shall be removed on the Day of Judgement. Allâh will separate people according the grades of their actions so “that He might show whoever of you was the best in deeds and conduct.” (11:7). Then He says:

إِنَّ ٱلْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـٰلِدُونَ لَا يُفَتَّرُ عَنْهُمْ وَهُمْ فِيهِ مُبْلِسُونَ وَمَا ظَلَمْنَـٰهُمْ وَلَـٰكِن كَانُوا۟ هُمُ ٱلظَّـٰلِمِينَ وَنَادَوْا۟ يَـٰمَـٰلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ۖ قَالَ إِنَّكُم مَّـٰكِثُونَ لَقَدْ جِئْنَـٰكُم بِٱلْحَقِّ وَلَـٰكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـٰرِهُونَ

“The guilty will be abiding in the torment of Gehanna. That (torment) will not be allowed to abate for them (unless they are completely cleansed from their rust), and once caught in it they shall completely despair. (By punishing them so) We did them no injustice, rather (We were just, and) it was they themselves who were the unjust and wrongdoers indeed (and corrupted their own souls by their actions). And they will cry, O Mâlik [the angel in charge of Hell], let your Lord finish with us (and thus rid us of the torment once for all). He will reply, ‘You have to remain (here) in this very state’. (God will say,) ‘We really brought you the Truth, yet most of you were those who found the truth hard (to follow)’.” (43:74–78)

Ibn al-‘Arabî said, “Dont you see that if one is in the Fire, it is because Allâh is just? If he is in paradise, it is because of His fadzal [favour, graciousness]; Allâh favours and obliges. If you say this one is an infidel, I say, Allâh is just. If you say this one is a man of Faith, I say, Allâh favours and obliges with His paradise. He decrees and differentiates the affair.”

“Hell” is the Manifestation of Allâh’s Mercy

The Holy Qur’ân uses many Words to differentiate the various acts of evil—such Words as dzanb, itham, ‘udwân, sharr, fuhush, sûi, isyân, fisq, fujur, khatâ’; fasâd, baghî, munkar and kufar. Each of these words expresses a different aspect of evil. Allâh says evil is a disease of heart (2:10; 5:52; 8:49; 9:125). For such souls, a curing treatment is needed.  Then Allâh says evil deeds rust the hearts:

كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا يَكْسِبُونَ

 “The truth is that their (evil) deeds have rusted their hearts” (83:14)

The Ever Merciful cannot leave the corrupted and rusted souls as such forever. The rust must be removed through heat and then cleansed by fire. He says: “Then your hearts hardened after that, so that they were (hard) like rocks or harder still” (2:74). Such hard “hearts” should be “melted” with the Fire of Hell nâr jahannam نَارِ جَهَنَّمَ. You always get a chance to clean the dirt on your heart before it gets “rusted” and hard during your lifetime. Unfortunately, many die before their process of cleansing and healing is finished. For such souls, a curing treatment is needed. You are told:  

وَأَمَّا مَنْ خَفَّتْ مَوَازِينُهُ فَأُمُّهُ هَاوِيَةٌ وَمَا أَدْرَاكَ مَا هِيَهْ نَارٌ حَامِيَةٌ

“But as for the person whose scales (of good deeds) are light (and of no account), The abyss [Gehenna] shall then be a (nursing) mother to him (till the souls are completely cleansed of the taint of sin and they are reborn). Ah! What should make you know what that (abyss) is! It is a blazing Fire (for burning out all the dross that people collect by leading a sinful life in this world)” (101:8–11)

Here the Holy Qur’ân has used the Word أُمُّهُ ٌ, ummahu, “(his) nursing mother,” to describe the hellfire. It is called ummahu, ones nursing mother, to indicate that one’s connection to hellfire is similar to that of a baby with its mother. As the embryo goes through various stages of development in the womb until it is born, so will the guilty sinners pass through different processes until their souls are ready for a new birth and start a development towards eternal life in His Gardens. The Word umma, the nursing mother, also describes the relationship between mother and child.  The mother not only admonishes a child in order to educate and teach good manners, she also at times punishes him. She nurses him whenever the child becomes ill and needs treatment, even admits him into a hospital when required. However, mostly she grants him protection and care. “The bosom of hell is like the bosom of a mother.” In this abode, the dweller of hell is nursed and brought up in the same manner as a child is nursed and brought up. Moreover, as the love and mercy of a mother towards her misbehaved, naughty, and discourteous child is stronger than her anger and punishment, so is the Love and Mercy of the All-Mighty Lord, because He has not only the love of a father but also the kindness of a mother for His creation. Then you are told:

قُل لِّلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَىٰ جَهَنَّمَ ۚ وَبِئْسَ الْمِهَادُ

“Say to those who disbelieve, You shall soon be overcome and gathered together to be driven towards Gehenna. What an evil abode it is! ” (3:12)

Allâh says Gehenna is al-Mihâd الْمِهَاد – a word derived from mahada – meaning an abode, a resting place that lies spread out with provisions (Tâj al-‘Arûs, Lisân al-‘Arab, Lanes dictionary), a kind of convalescent home. Hell is also called the “friendly protector” maulâ, of the sinners. You read, “Hell-Fire is the final abode of you all. That is your friendly-protector” مَأْوَاكُمُ النَّارُ ۖ هِيَ مَوْلَاكُمْ  (57:15). This is to indicate its role as a protecting friend that hinders from further sinful acts. Mirsâd مِرْصَادً is another description of hell. You read:

إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًۭالِّلطَّـٰغِينَ مَـَٔابًۭالَّـٰبِثِينَ فِيهَآ أَحْقَابًۭالَّا يَذُوقُونَ فِيهَا بَرْدًۭا وَلَا شَرَابًاإِلَّا حَمِيمًۭا وَغَسَّاقًۭاجَزَآءًۭ وِفَاقًا

“Surely, only Gehenna shall be in wait (for those who deny the truth). A closed place for the rebellious. There they shall be staying for long (till all their maladies are completely treated). There they shall find no (comfort of) coolness, nor (intoxicating) drink. All that they shall have will be boiling water or stinking fluid (befitting their disease), A befitting recompense (for the evils done by them)” (78:21–26).

Mirsâd, مِرْصَادً (78:21–22), is a closed observing place (Lane). Patient who receive treatments are observed closely. They are under watchful eyes when under intensive care. Hell is also called mathwa’ مَثْوًى – a resort. These verses provide a description of hell where the diseased souls (the sinner) will get treatment. “A nursing home, hospital and a recovering center, a resort, observing place” is the concept we get about hell from the Holy Qur’ân. Hell is thus a remedial place and a permanent resort. It is not for the purpose of torture or reprisal and retaliation, but for the preparation of the corrupted human souls for further never-ending progress, to make the soul fit for further advancement so that it may be awakened for a higher eternal life. So hell is a kind of hospital, a nursing home, established for the treatment of those who were suffering from some ugly and painful diseases, so consequently, during their stay in hell, there would naturally be shrieks and cries, weeping and mourning. You read: “As for the wretched, they shall be in the Fire, where they shall moan and cry” (11:106). Just as in the case of the physically sick, the spiritually sick will have to taste some bitter and nauseous medicine and take distasteful hot drinks (bitter teas and so on), a medicine that “neither nourishes nor satisfies” (88:7) their hunger or thirst. Like those who suffer from a skin disease, they shall also need protective coverings or even a change of skin (22:19–20), and like those with cancer, they shall have to undergo some sort of surgical operation (22:21; 23:104) and bandages (14:50). 

In order to point out another aspect of hell, the Holy Qur’ân has called it fitnah (37:63), an expression denoting the assaying of gold and the casting of that gold into the fire in order to purify it. The use of this Word is a clear indication that another purpose of the hellfire is the purification of the precious human soul, which was rusted because of sin (which is the non-use or misuse of human faculties) during ones lifetime on this earth. Such a soul must undergo those severe trials, which it, out of laziness, neglected in this life (70:23–34; 73:20) and thus must now experience through the remedial ordeals of hellfire. 

These four Words—umma, the nursing mother (101:9), maulâ, the friendly protector of the sinners (57:15), mirsâd, the nursing home (78: 21–22), and fitnah, the assaying of gold and the casting of it into the fire in order to purify it (37:63)—describe the Qur’ânic concept of hell by informing you that its purpose is to raise the human soul and purify it of the dross of sins, just as you would apply the rule of reward and punishment to educate and train your children. Hell is thus a purgatory for one’s moral and spiritual diseases. In spite of all this suffering, the treatment in hell will cure him, and he “shall neither die therein nor live” (87:13).  The Holy Qur’ân has clearly laid down the same laws for the punishment in hell as are imposed on human beings here in this world for disease and misbehavior (7:94–100). 

Jalâl al-Dîn Rûmî explained the concept of punishment by fire in the following words in his Mathnawî: “Look at the pea in the pot, how it leaps up when it feels the fire. While boiling, it rises to the top and cries, Why are you setting fire under me?  No! Boil nicely now, and do not try to leap away from One Who has made the fire. It is not because you are hateful to Him that He boils you, He boils you so that you gain flavor, become nutritious, and mingle with essential spirits. This affliction is not because you are despised. When you were green and fresh, you were drinking the water in the garden, and that water drinking was for the sake of this fire.” 

Hell is therefore not a punishment resulting from some sort of revenge of Allâh’s. Because of His great Mercy, the stay of the sinners in hell is only for a limited (though very long) time and hell is not eternal (6:128; 11:107; 78:23). This is the consequence of His Attribute “All Embracing Mercy,” which dominates everything (6:147). Otherwise, if the punishment were eternal and never-ending, it could only have been inflicted by a most cruel and merciless God. Compare this interpretation with the Christian belief regarding hell, generally defined as the eternal fate of unrepentant sinners after this life.

Divine Punishment shall be According to Evil Deeds

وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا

“And (as for) those who knowingly committed evil deeds, they shall be punished in measure with the evil done” (10:27)

Not all your evil actions have the same level and intensity. They will not get the same level and intensity of punishment. Just as not all good deeds shall get the same recompense, so not all corrupted souls will get the same quality of punishment. All your actions, good or bad are conserved. You will reap the reward of your actions accordingly. 

كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا الْيَوْمَ تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ

“Every community will be summoned to (face) their records (of deeds). (And it shall be said to them,) `This day you shall be recompensed according to your deeds.” (45:28)

The verse, like many other verses (see 18:49; 19:79; 36:12), informs us about the divine law of “conservations of actions”. You further read:

أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَن نَّجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَّحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَاءَ مَا يَحْكُمُونَ

“Do those who commit evil deeds think that We will treat them like those who believe and (accordingly) do deeds of righteousness so that their lives and deaths be alike? How ill they judge!” (45:21)

Allâh has arranged different levels and ranks in hellfire for particular evil deeds in a known proportion. “He will recompense the evil doers according to their deeds,” (53:3). He says: “The hypocrites shall surely be in the lowest reaches of the Fire” (4:145). This is because they received and heard the Divine Messages, and still they conformed only to the outer forms of prescribed commandments while inwardly not having the least belief in them. This sets them apart from other nonbelievers, who never heard the Divine Messages or were kept unaware of them.

You are told that the dwellers of hell will be made to drink intensely hot or intensely cold and stinking fluid, because they had not made proper use of their faculties, had gone to extremes in using them, and had not followed the golden mean (38:56–57). Thus, the purpose of the remedy is to achieve equilibrium by lessening that which had increased in intensity and increasing that which had lessened in intensity. 

Punishment in “Hell” will not be Eternal

لَّابِثِينَ فِيهَا أَحْقَابًا

“There they shall be staying long” (78:23)

The stay in hell has been described in the above verse with the Word ahqâba أحْقَاب (78:23).  Ahqâba أحْقَاب is derived from haqiba, meaning rainless year, as in haqaba al-Matar – “rain was delayed.” Thus, ahqâba is a long period but not eternity, not forever.  Here the Qur’ânic concept of hell is different from the Christian view that the stay in “hell” is forever. It is also because of the four descriptions (umma, maulâ, mirsâd, and fitnah) that the stay of the sinners in hell is only for a limited (though long) time; therefore, hell is not eternal (6:128; 11:107; 78:23). 

In the Divine Knowledge, which the Holy Qur’ân brings to you, Allâh is described as sometimes pleased (98:8) and sometimes displeased (16:106). The anger causes the pleasure to cease, the pleasure causes the anger to cease, and pleasure is the preference also sought by Allâh. It is therefore not possible that the people of the hellfire will suffer Allâh’s anger and displeasure forever without ever enjoying His pleasure. The dwellers of hellfire will eventually be relieved because of the inclination and preference of God for pleasure. It will be His pleasure to relieve the inmates of hellfire ultimately from its tortures. 

The Holy Prophet (pbuh) is reported to have said, “Surely a day will come over Hell when there shall not be a single human being in it” (Fath al-Bayân 4:372).  According to ‘Abdullâh Ibn Mas‘ûd (d. 29 AH / 650 CE), the Prophet (pbuh) said, “Surely a time will come over Hell when its gates shall be blown by wind, there shall be none in it”, and a saying of ‘Umar^(rz), the second Caliph, is recorded as follows: “Even if the dwellers in Hell may be numberless as the sands of the desert, a day will come when they will be taken out of it” (Fath al-Bayân 4:372). Similar sayings are reported from many other Companions of the Holy Prophet (pbuh), such as Ibn ‘Umar, Jabîr Ibn Abdullâh, Abû Sa ‘îd, Abû Hurairah, as well as from the learned men of the next generation; later such imâms as Ibn al-‘Arabî, Ibn Taymiyyah, Ibn Qayyim, and many others have held similar views. 

There is a Hadîth-i-Qudsî transmitted by the Holy Prophet (pbuh): Allâh said, “The angels have interceded, the believers have interceded, now the Most Merciful will intercede. He will draw out from the fire even persons who never offered acts of goodness and whose hardened hearts have been melted. He will then immerse them in the river that flows before the entrance of Paradise called the River of Life.” (Narrated by Jabîr Ibn Abdullâh). See here Chapter 45.

Notions of the Doctrine of “Atonement”

وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُّبِينًا

“But one who commits a fault or a sin and imputes it to an innocent person, he certainly bears the burden of calumny along with that of a flagrant sin.” (4:112) 

In other words, the blood of an innocent cannot wash out your sins. There is a principle in every civilized society, and this is laid down

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ 

“And no soul that bears the burden shall bear the burden of another.” (17:15) 

This principle is repeated several times in the Holy Qur’ân (6:164; 35:18; 53:38).  Everyone has to carry its own cross. There is no forgiving or pardoning through the blood of an innocent helpless person. Every soul is responsible for its own actions and stand before his Lord with his own record of deed as He says:  “And (on that day) the record (of their deeds) will be exhibited (before them)” (18:49). This is the Qur’ânic law and Divine justice and this is the fundamental principle of ethics. Deviation from this principle is unethical.

In Christian theology, the atonement refers to forgiving or pardoning of sin through the death and resurrection of Jesus. The story of the crucifixion of Jesus, with all its different versions, is in itself controversial among Christians.  Still, it is the cornerstone of Christian beliefs, and according to Christian dogma, those who deny this story deny Jesus and, in doing so, do not deserve Gods blessings. They cannot enter the kingdom of God and transcend to glory. Instead, they are destined to eternal torture in hell. 

In other words, the mere belief in the story of the crucifixion, as presented by the Christian Fathers, is sufficient to transcend to glory, enter the kingdom of God, and avert the eternal hellfire. At the base of this belief are two stories: the story of Adam and the story of Jesus. Serious Christian scholars question the authenticity and truthfulness of each of these stories. Is the story of Adam merely a myth? They ask, and did the person Jesus as presented by Christian fathers actually exist as such in history? There is serious disagreement about the date of Jesus birth, his place of birth, and his actual parenthood. His early life and his youth remain in darkness. And what really happened when he was taken off the cross after a few hours is also clouded in mystery. Where did he hide? Who helped to bring him down from the cross and to escape? How was he “resurrected to heaven”? Did his flesh-and-blood body were resurrected, or was it just his spirit? All these controversies are carefully labeled as “mysteries,” and the Christian believer is supposed to believe in them in order to escape eternal hellfire.  

Here is another mystery: How can the “suicidal death” of one man have any effect on the morality of another person and qualify that person to enter paradise? If sin is innate, as the story of Christian Adam tells us, then how is that innateness changed by atonement? Is it not a fact that you have the capacity to discriminate between good and evil and, besides this, have been equipped with reason, logic, and conscience?  What is more, you have been given free will. If you so desire, you can walk along the path of virtue, and if you so will, you can take the evil way and “become the lowest of the low” (95:4–5). Assuredly, no atonement can change the fundamental nature of yours. The atonement of Jesus can neither efface the fact of sin nor change the tendencies and capabilities reposed in human nature.  Religion can only teach you the method of acquiring control over your passions and show you the way of salvation. The atonement has not succeeded in terminating sin and evil practices among its adherents; rather, it has given them a free hand, an excuse for evil practices, because there awaits them, in their imagination, a mindless forgiveness. One cannot hang an innocent person for the sin of another. That is not only unethical and against human nature, it is also against human conscience and is clearly unjust. No law in any society supports such injustice. Atonement is the invention of wild and lazy imaginations. Allâh says:   

لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ ۗ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلَا يَجِدْ لَهُ مِن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا

“(O people!) It [the salvation] shall not be according to your vain desires, or according to the vain desires of the people of the Scripture (the Jews and the Christians). He who does evil shall be recompensed accordingly and he shall find for himself neither patron nor a helper besides Allâh” (4:123).

Consider: Would not the “Father” of Jesus be a cruel, unjust, and implacable tyrant, Whose anger moved Him to crucify His own innocent and beloved son for its pacification? Can He not forgive sins without wanting some reward for this Mercy?  Why was the blood of the son needed to mollify the anger of the Father and to wash out the sins of the rest of the children? If God, Who is considered All-Mighty both by Christians and Muslims, needed a son for the atonement of humankind, then He would be dependent, insufficient, and imperfect. Such a god could not be called All-Mighty. The Holy Qur’ân teaches you:  “And those who strive hard in Our cause We will certainly guide them to the ways that lead to Us” (29:69). This is opposite to the easy way of atonement. The Holy Qur’ân teaches you:

مَّنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا

 “He who follows the right way follows it to his own good and he who goes astray, surely, he goes astray to his own loss. And no soul that bears the burden shall bear the burden of another. And We never punish unless We have sent a (warning) Messenger” (17:15).

Dogmas of Trinity in Divinity

Tathlîth

انطَلِقُوا إِلَىٰ مَا كُنتُم بِهِ تُكَذِّبُونَانطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍلَّا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِإِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِكَأَنَّهُ جِمَالَتٌ صُفْرٌ

“Now, move on towards that (punishments) which you cried lies to. Move on to the shadow that has three branches, (Which is) neither affording shade (to you) nor protects (you) from the flame. Rather it throws huge sparks as huge and high as towers; (Sparks) that look like tawny camels.” (77:29-33)

Trinity is a doctrine that defines God as three “divine Persons” in one.  Trinity is found in many varieties within Christianity, Hinduism, and other forms of paganism. In the Christian religion, the Trinity is supposedly composed of God the Father, God the Son (Jesus), and God the Holy Spirit. Jesus is considered God incarnate. With the Hindus, there is Brahma, who, like the Christian God, is one God in three Persons: Brahma himself, Vishnu, and Shiva. Together, these make Creator, Sustainer, and Destroyer (the Trimûrti of Hinduism). Brahma is the aspect of God that continually creates the universe and all within it, Vishnu is the aspect of God that is incarnate upon earth in order to save the world and sustain it, and Shiva is the destroyer of the old so that the new may arise. It is also notable that Vishnu is said to have been crucified to a tree, with arrows piercing his hands and feet (R. C. Majumdar, “Evolution of Religio-Philosophic Culture in India” in S. Radhakrishnan, The Cultural Heritage of India, 2nd ed., Vol. 4 [Calcutta: The Ramakrishna Mission Institute of Culture, 1956], p. 47). In ancient Egypt there was the trinity of Ra/Re (Spirit), Path (Father), and Amun (Amen/hunter), and later there was the Trinitarian group of Osiris, Isis, and Horus (John F. Nash, “Trinity and its Symbolism,” The Esoteric Quarterly, Summer 2005 p.33). Enlil, with “An” and “Enki”, form the supreme Mesopotamian triad of deities (Nötscher 1938: 382-387).

L. L. Paine recorded that the Christian doctrine of Trinity stemmed from pagan roots: He noted, “Among the more highly civilized Chaldeans, Babylonians, Assyrians, and Egyptians, triads of gods were a common and notable feature of their theologies.” Trinity was taught in the oldest Chaldean, Egyptian, and Mithratic schools. The Chaldean sun god, Mithra, was called “Triple”; the Trinitarian doctrine of the Chaldeans was inherited from the Akkadians, who themselves belonged to a race that was the first to conceive a metaphysical trinity (A Critical History of The Evolution of Trinitarianism and Its Outcome in the New Christology [Boston: Houghton, Mifflin, 1900], p. 4). Records of early Mesopotamian and Mediterranean civilizations document many varieties of polytheistic religion, though many scholars believe that the earliest man was monotheistic. Rev. Alexander Hislop devoted several chapters of his book The Two Babylons or the Papal Worship Proved to Be the Worship of Nimrod and His Wife (1858) to show how this original belief in one God was replaced by the triads of paganism, which were eventually absorbed into Christian dogma. There is no question that ancient man believed in a “sole and omnipotent Deity who created all things” at one time, a belief that became corrupted at a later point into a belief in a multitude of gods. 

Moses stressed the oneness of God: “Hear, O Israel! The Lord our God is one Lord” (Bible: Deuteronomy 6:4). Jesus repeated it when he said, “The first of all the commandments is, Hear, O Israel! The Lord our God is one Lord” (Bible: Mark 12:29). Muhammad (pbuh) appeared approximately six hundred years later, bringing the same message again: “And your God is One God, there is no other, cannot be and will never be one worthy of worship but He” (2:163). 

The word Trinity is not to be found in the Bible, nor does the explicit doctrine of Trinity appear in the New Testament (Verlyn D. Verbrugge. ed., The New International Dictionary of New Testament Theology [Grand Rapids, MI: Zondervan, 2000]). Lyman Abbott, in his Dictionary of Religious Knowledge: For Popular and Professional Use (Whitefish, MT: Kessinger Publishing, 1874/2010), stated that many historians believed that the Trinity “is a corruption borrowed from the heathen religions, and engrafted on the Christian faith.” Edward Gibbon, in his History of Christianity: Comprising All That Relates to the Progress of the Christian Religion in “The History of the Decline and Fall of the Roman Empire” (New York: Peter Eckler Publishing, 1891/1916, p. xvi), noted, “If paganism was conquered by Christianity, it is equally true that Christianity was corrupted by paganism.” The pure monotheism of the first Christians was corrupted by the Church of Rome into the incomprehensible dogma of the Trinity. Historian Will Durant observed: “Christianity did not destroy paganism; it adopted it.  From Egypt came the ideas of a Divine trinity” (The Story of Civilization, Vol. 3, Caesar and Christ [New York: Simon and Schuster, 1944], p. 595).

Greek philosophy had its own influence on the development of the Christian Trinity. According to The New Schaff-Herzog Encyclopaedia of Religious Knowledge (Samuel Macaulay Jackson, ed. [New York: Funk and Wagnalls, 1912]), the doctrines of the Logos and the Trinity received their philosophical aspect from Greek thinkers. Elements of Greek Platonism are unmistakably present in the Trinitarian definition of One God in “three Persons.” Many of the pagan tenets invented by the Egyptians and idealized by Plato were retained as being worthy of belief.  One recalls in particular the Neoplatonic views of the Supreme or Ultimate Reality that is triadically represented. Pagan gods were still the official gods of the state when the dissolute Roman government began to crumble. At that time, there was brutal persecution of the followers of nascent Christianity; to remain faithful to the belief of Jesus Christ meant hardship and ridicule. Christianity digressed from the concept of the Oneness of God into the vague and mysterious doctrine that was formulated during the fourth century CE. 

Christians say Jesus is God (Bible: John 1:1, 14); they say the Father is God (Bible: Philippians 1:2); and they say the Holy Spirit is God (Bible: Acts 5:3–4). Since the Son speaks to the Father, they are separate persons (Bible: John 17). Since the Holy Spirit speaks also (Bible: Acts 13:2), it too is a separate entity. Still they maintain that there is only One God. The property of numbers is the property of a thing that displays that property. The “manyness” of a thing imposes that “manyness” upon it. How is it possible for a servant to serve the entity of “manyness,” with the All-Mighty Creator being one of them? Now, the existence of Jesus as being one of the three either must be existent not as God and not being part of it, or he must consist of the Being of God. Since there is no existence from eternity without beginning except that of the All-Mighty Creator, Jesus cannot be a God because of his beginning in some form, as a “Word” or as a child. 

He who limits his Creator and gives it the form of a human body has made Him take on limits like himself. High indeed is the One and the Only God, the Creator. He is beyond any notion of judging Him by means of what He has created. He, not we, is the Judge Himself. The profession that the One God is the Present Reality (al-Wajûd al-Haqq), Who is Incomparable in His Essence, Who is One and Alone and Self-Sufficient, demands that there be no likeness (mumâthilat) between us and Him in any respect, because He is Self-Sufficient, and we depend for our existence on Him. No one depended on Jesus for his existence (Ibn al-‘Arabî, Fatûhât al-Makkîyya).

Now, if we say in this relationship of Trinity, two of them are not He, or that the other two are other than He, or that all of the three are He, these would be confusing, contradictory statements and would effectively negate His being Self-Sufficient, One and Alone and Independent. These lifeless words denote a deficiency of knowledge about the One Reality (al-Wajûd al-Haqq) and lack of speculative power. If they say that the son is not He, and then that the son has no existence, they have only relations, and the relationships of a Deity are non-existent. No matter which argument you are offered to accept, another stands opposed to it. The intellect will be incapable of reaching and understanding this kind of “knowledge.” You have to be blind or pretend to be blind to accept such a faith. 

قُلْ أَتَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَمْلِكُ لَكُمْ ضَرًّا وَلَا نَفْعًا ۚ

“Say, Do you worship beside Allâh that which has no power over doing you any harm or good (and they follow the fancies of the people who had gone astray before them)? ” (5:76).

 “You embrace some form carved with your own minds, saying He is this. He is not this (the Jesus on the cross), or that (the Holy Ghost). He is the Unique One. Your three idols prostrate before Him. Your every thought form perishes in His formlessness” (Mathnawî of Jalâl al-Dîn Rûmî).

لَّقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ ۘ وَمَا مِنْ إِلَـٰهٍ إِلَّا إِلَـٰهٌ وَاحِدٌ ۚ وَإِن لَّمْ يَنتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ

“Most certainly, they have disbelieved who say, Allâh is the third of the three. But in fact there is no other, cannot be and will never be one worthy of worship except One God. And if they refrain not from what they say, there shall certainly befall those who disbelieve from among them, a grievous punishment” (5:73).   

Thus, concept of Trinity in any form must categorically be rejected, and no interpretation (such as the three are actually one) is to be accepted. The Christian concept of Trinity cannot inspire us with love for the One and Only Truth and for humankind (though it can inspire some with a love for Jesus). No foot of the believers in Trinity reaches the firm foundation in the real Truth; no clear path to Him appears before them, as they see Him identical to a human being. This image of Christ stands between them and the real goal. Christians cannot distinguish God, Who is the Creator, from His creation. They say, “He is like this”; they say, concerning a form or a body, “He [the body] is like Him.” Christians identify Him through the forms that change and disappear.  Their people of knowledge try to separate him from Him, but they are unable to do so. In their sermons they try to make him identical with Him, but when that cannot be verified, they remain impotent in their belief, their understanding becomes weary, and their intellects bewildered. Their tongues speak of him and Him in contradictory expressions. At one time they say he and mean Him, at another, they say not He but he, and at still another time, they say He and he, not he but He. There is no issue in any theology more obscure and confusing than the beliefs in Trinity and the “sonship” of God.  

Human consciousness generates in a person hope and fear to an extent unknown in animals. This hope and fear in turn generate a desire in the human mind to seek a deity for help in dealing with the vicissitudes of life. Unless you allow your nascent mind to be guided by the One Who created the universe, these two passions, hope and fear, will make you forever bow before created things. In the words of the Persian mystic Hâfiz: “The tiny gods say, We are the sacred yearning in the unrequited soul; We are the blushing cheek of every star and planet. Dear ones! Beware of the tiny gods that the frightened men create to bring an anesthetic relief to their sad souls.”

Dogmas of the “Sonship” of God

وَقَالُوا اتَّخَذَ الرَّحْمَـٰنُ وَلَدًا ۗ سُبْحَانَهُ ۚ بَلْ عِبَادٌ مُّكْرَمُونَ

“And they say, The Most Gracious (God) has taken to Himself a son. Holy is He.  Rather they (whom they so designate) are (only His) honoured servants” (21:26). 

The plural form “they (whom they so designate)” in the verse draws our attention to the fact that there were others besides Jesus who were spoken of as the sons of God. Such beliefs were not limited to Christianity or to the Mediterranean culture.  In the regions into which the early Christian faith was eventually introduced, there were numerous temples dedicated to gods and sons of gods, such as Apollo or Dionysius among the Greeks, Hercules among the Romans, Mithra among the Persians, Adonis and Altis in Syria, Osiris and Horus in Egypt, and Bal among the Babylonians.  Nearly all of these deities had significant commonalities, as Edward Carpenter in Pagan and Christian Creeds: Their Origin and Meaning, (New York: Harcourt, Brace, 1921) says: 

• They were sons of god.
• They were born on or very near to Christmas Day.
• They were born of a virgin mother.
• They were born in a cave or underground chamber.
• They led a life of toil for humankind.
• They were called by the names of Light-Bringer, Healer, Mediator, Savior, Deliverer, or Messiah.
• They descended into hell or the underworld.
• They rose again from the dead and became the pioneers of humankind, leading the way for humans to reach the heavenly world.
• They founded communities of Saints and churches, in which disciples were received by baptism.
• They were commemorated by Eucharistic meals.

Madonna, the mother goddess with the “Child Redeemer Horus,” was honoured in northern Egypt, and Isis was supposedly a virgin mother, worshipped just as Mary is today. Osiris was also reputed to have been born of the virgin Neith on December 29. He was betrayed, was slain, and was “arisen” to life again. Among the Germanic tribes, the goddess Hertha was regarded as a virgin with a child in her arms. Balder of Scandinavia was called a “healer” and a “Savior” of humankind. Gods such as Odin bore sons, and Frigga was conceived from a “Father-god.” Bacchus, also called Dionysius, was said to have been born of a virgin named Demeter on December 25. All such legends, stories with which the whole pagan world was fully saturated, were imputed to Jesus, his mother, and his church.

According to Rev. Joseph B. Gross, the Chinese also had a “Virgin Mother Goddess” (The Heathen Religion in Its Popular and Symbolical Development [Boston: J. P. Jewett, 1856]). The Hindu Lord Krishna was never born out of the womb of his mother, as an ordinary human baby is (though outwardly he appeared like a normal human being); he was actually Lord Narayan or Vishnu, and he came down to planet earth from his “Supreme Abode” to eradicate the evil forces, to restore the “Dharma,” and to liberate the worthy ones or devotees (Mahabharata, Udyoga Parva 49.20; Bhagavata Purana, Canto 10 Chapter 3 Verse 46). 

Mithraism flourished for six hundred or more years in Persia, reached Rome in about 70 BCE, and spread throughout the Mediterranean region. During the third century CE, it was the most powerful cult in Europe. What we know about Mithra is that he was reputed to be a mediator between God and man. He was born of a virgin in a cave on December 25. He had twelve disciples. He died in the service of humanity. He was buried but rose again from the tomb. His resurrection was celebrated with great joy. His great festivals were on Christmas and Easter. People entered his cult through baptism. 

No doubt, the foregoing information will elicit surprise and create doubt in the mind of a Christian reader, because this Mithraism cult has left virtually no traces. The Christians in power in Alexandria and Rome suppressed it with all available powers throughout the Mediterranean region and the rest of Europe. Otherwise, Christianity, in its present form, would have had no chance to flourish. Mithraism died when most of its legends were incorporated into the new religion of Christianity, and through the efforts of such Church Fathers as Justin Martyr, Tertullian, and Saint Jerome, the name Mithra was replaced by a new name: Jesus Christ (John M. Robertson, Pagan Christs: Studies in Comparative Hierology [London: Watts & Co., 1911]).  The historian Tertullian (approx. 160–225 CE) stated that the learned in his day considered Mithraism and Christianity as identical. 

Coincidences may occur in some instances, of course, but repetition of almost all distinctive points of Christ’s life with those lives of legendary “son gods” are too numerous to ignore. These facts need thoughtful perusal and considered judgment.  It is enough for you to understand that many Christian mysteries cannot safely be ascribed to divine origin. The Holy Qur’ân says,

قُلْ يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ غَيْرَ الْحَقِّ وَلَا تَتَّبِعُوا أَهْوَاءَ قَوْمٍ قَدْ ضَلُّوا مِن قَبْلُ وَأَضَلُّوا كَثِيرًا وَضَلُّوا عَن سَوَاءِ السَّبِيلِ

“Say, O People of the Scripture! Do not exaggerate in (the matter of) your religion falsely and unjustly, nor follow the fancies of a people who had gone astray before (you) and had led many astray, and (now again) who have strayed from the right path” (5:77).

This verse tells us that in making these doctrines the basis of their religion, the Christian Fathers have simply followed erroneous doctrines followed by people before them. We read in Holy Qur’ân:

وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ ۖ ذَ‌ٰلِكَ قَوْلُهُم بِأَفْوَاهِهِمْ ۖ

“There are some of the Jews who say, Ezra is the son of Allâh, while the Christians say, The Messiah is the son of Allâh. These are mere words that they speak. They only imitate the words of the infidels of old. Allâh assail them! Whither they are deluded away! ” (9:30).

Christians have created a god for themselves, a man who came out of the womb of an Israelite woman: “A virgin shall conceive, and bear a son” (Bible: Isaiah 7.14; also Matthew 1.23); and “Thou art my son” (Bible: Psalms 2:7). This is a new-born god, who is at the same time a weak and helpless man, yet this man is considered independent of all, and we are all expected to depend on him for our needs, and without him no affair can supposedly be accomplished. But perplexingly enough, he had to die on a cross in an ungodly state.  For some Christians, Mary is the divine Mother and omnipotent intercessor.

وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَأَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَإِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ ۚ

“And the things whom they call upon apart from Allâh can create nothing. Rather they are themselves created. They are dead, not alive. And they do not perceive when they shall be raised (to life again). Your God is One God” (16:20–22).

وَاتَّخَذُوا مِن دُونِهِ آلِهَةً لَّا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ وَلَا يَمْلِكُونَ لِأَنفُسِهِمْ ضَرًّا وَلَا نَفْعًا وَلَا يَمْلِكُونَ مَوْتًا وَلَا حَيَاةً وَلَا نُشُورًا

“Yet people worship apart from Him gods who, rather than create anything, are themselves created and who have no power of (averting) harm or (doing) good to themselves, nor have they any control over death or life or Resurrection” (25:3).

أَيُشْرِكُونَ مَا لَا يَخْلُقُ شَيْئًا وَهُمْ يُخْلَقُونَ وَلَا يَسْتَطِيعُونَ لَهُمْ نَصْرًا وَلَا أَنفُسَهُمْ يَنصُرُونَ وَإِن تَدْعُوهُمْ إِلَى الْهُدَىٰ لَا يَتَّبِعُوكُمْ ۚ سَوَاءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنتُمْ صَامِتُونَ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ عِبَادٌ أَمْثَالُكُمْ ۖ فَادْعُوهُمْ فَلْيَسْتَجِيبُوا لَكُمْ إِن كُنتُمْ صَادِقِينَ أَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَا ۖ أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَا ۖ أَمْ لَهُمْ أَعْيُنٌ يُبْصِرُونَ بِهَا ۖ أَمْ لَهُمْ آذَانٌ يَسْمَعُونَ بِهَا ۗ قُلِ ادْعُوا شُرَكَاءَكُمْ ثُمَّ كِيدُونِ فَلَا تُنظِرُونِ إِنَّ وَلِيِّيَ اللَّهُ الَّذِي نَزَّلَ الْكِتَابَ ۖ وَهُوَ يَتَوَلَّى الصَّالِحِينَ وَالَّذِينَ تَدْعُونَ مِن دُونِهِ لَا يَسْتَطِيعُونَ نَصْرَكُمْ وَلَا أَنفُسَهُمْ يَنصُرُونَ وَإِن تَدْعُوهُمْ إِلَى الْهُدَىٰ لَا يَسْمَعُوا ۖ وَتَرَاهُمْ يَنظُرُونَ إِلَيْكَ وَهُمْ لَا يُبْصِرُونَ خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ

They associate (with Him as partners) those who create nothing but are themselves created. They (the associated gods) will have no power to give them (who associate partners with Allâh) any help, nor can they help themselves (but will themselves perish). If you invite these (associated gods) for (your) guidance, they will not respond to you. It makes no difference to you whether you call them or you remain silent. 

“Verily, those whom you call on beside Allâh are (merely helpless maids or) servants like yourselves. (If it is not so then) call on them, they should then make a response to you if you are right. 

“Have these (gods) feet with which they walk, or have they hands with which they hold, or have they eyes with which they see, or have they ears with which they hear? Say, Call upon your associate gods, then contrive you all against me and give me no respite, (yet you will see that I am triumphant because) Verily, My Protecting-Friend is Allâh Who has revealed this perfect Book and He takes into (His) protection all the righteous. 

“And those whom you call upon besides Him have no power to help you, nor can they help themselves. And if you call these [sermon readers] to guidance they will not even be able to hear (you speak). And though you see them (as if they are) looking at you while (as a matter of fact) they do not see (anything being absent minded as they are). Take to forgiveness and ever forbear and enjoin (the doing of) good and turn away from (those who intentionally want to remain) ignorant” (7:191–199).

Jesus own history, as presented in the New Testament, bears witness against his divinity. Had he been divine, he would not have cried, Eli, Eli, lama sabachthani? – My God, my God, why have you forsaken me? (Matthew 27:46). When his opponents dared him, saying that if he came down from the cross on his own, they would believe in him, he would at once have done so. When satan challenged him saying, If you are the Son of God, tell these stones to become bread (Matthew 4:3), he would have done so. However, in response he was helpless.  

On no occasion did Jesus demonstrate his “godly” powers.  The Trimutris of Hindus – the three main gods— Brahma, Vishnu, and Shiva—seem superior to him in many respects, as do their other deities. They are more divine than the Nazarene god is, and they can claim more genuineness for their life record. Their precepts are, in general, more majestic, more awe-inspiring, and of greater practical utility than the visionary Sermon on the Mount of Jesus. The “son god” of the Christians was a humble person like many others, and he was characterized by human weaknesses. He demonstrated no divine attribute, and there was nothing in him that is not to be found in other human beings.

The Holy Qur’ân has thoroughly presented the question of the alleged divine sonship of Jesus in several verses and rejects it altogether in very strong and uncompromising Words in any form: 

لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ ۖ وَقَالَ الْمَسِيحُ يَا بَنِي إِسْرَائِيلَ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۖ

“Indeed they have disbelieved who say, “Allâh, He is the Messiah Son of Mary, whereas the Messiah himself said, O children of Israel! Worship Allâh Who is my Lord and your Lord” (5:72).

بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ أَنَّىٰ يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُن لَّهُ صَاحِبَةٌ ۖ وَخَلَقَ كُلَّ شَيْءٍ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ

“He is Wonderful and Primary Originator of the heavens and the earth! How (and whence) can there be a son for Him, when He has no consort? He has created all things and He has perfect knowledge of everything” (6:101).

These verses describe the transcendental Unity of the Divine Being. To attribute a son to Him is to acknowledge that He needs a consort, but there was no wife of God, and if He has no wife, He can by no means have a son. Besides, the mother and father must belong to the same species, and they must supplement each other, whereas God is peerless. The birth of a son necessitates a relationship between a male and a female, which cannot be ascribed to God; thus, a connection will imply a certain weakness in His person and His Attributes. 

Allâh is the Wonderful Originator of the heavens and the earth.  He has created everything. He is the Knower of all things. These attributes are peculiar to Allâh alone, and are not to be found in anyone else in the universe. Jesus displays none of these attributes. Had he been the son of God, as he is alleged to have been, he would have to have possessed some of the peculiar and distinctive qualities of his father, as other sons possess some peculiarities of their fathers. On the contrary, we find nothing in him of the qualities of a Creator and Sustainer. He was every bit a mortal and helpless creature, inasmuch as he always stood in need of food; his mother and he both used to eat food (5:75). As Creator and Originator, Allâh possesses the Knowledge of all the details about His creation, a quality that Jesus did not possess in the least. We find Jesus, once driven by hunger, approaching a fig tree in the winter season and, not finding any fruit on it, becoming angry and cursing it just like any ordinary, frustrated man. 

A man wants a son because he is subject to death and wants to leave behind a progeny. Allâh, however, is everlasting and eternal; He can therefore be in no need of a son. The capacity for having progeny is meant only for such beings who are mortal in their nature, whereas Allâh is Self-Existing; He is the basis of the existence of the whole creation. He is the Fountainhead of all life, and He alone maintains life. As such, He is in no need of a son or any assistant to help Him in His work or to succeed Him.  He is far above the needs of all the worlds (29:6). The Holy Qur’ân has approached the question of the alleged divinity, or sonship, of Jesus from various angles:

مَّا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ ۖ كَانَا يَأْكُلَانِ الطَّعَامَ ۗ

“The Messiah, son of Mary, was only a Messenger (of Allâh), all the Messengers have (like him) passed away before him, his mother was a highly truthful woman. They both used to eat food. See how We explain the arguments for their good, yet see, how they are turned away (from the truth)” (5:75).

Jesus and his revered mother were each mortal and were each subject to the laws that govern mortals.  Never did Allâh “give them such bodies as could go without food, neither were they people given unusually long lives (to enjoy)” (21:8). 

Jesus himself used to worship Allâh and pray to Him. The Gospels bear ample testimony to the fact that he did so. He was neither God nor the son of God; he was but a humble being who was in dire need of help from the All-Mighty, Whom he worshipped and to Whom he prayed with utter humility and with tears in his eyes. 

لَّن يَسْتَنكِفَ الْمَسِيحُ أَن يَكُونَ عَبْدًا لِّلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَ ۚ

 “The Messiah never disdains to be (looked upon as) a servant of Allâh, nor do the angels who are nearest (to Him consider the fact degrading for themselves)” (4:172). 

Verses 4:171–172 indicate the positions of Jesus and Mary, defend them both from false claims of divinity, and re-establish the honour they deserve.

يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ ۚ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۖ وَلَا تَقُولُوا ثَلَاثَةٌ ۚ انتَهُوا خَيْرًا لَّكُمْ ۚ إِنَّمَا اللَّهُ إِلَـٰهٌ وَاحِدٌ ۖ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ ۘ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَكَفَىٰ بِاللَّهِ وَكِيلًا

“O people of the Scripture!  Do not go beyond the limits (of propriety) in the matter of your religion, nor say anything regarding Allâh except that which is perfectly true.  The Messiah, Jesus, son of Mary was only a Messenger of Allâh, and (a fulfilment of) His word which He communicated to Mary, and a mercy from Him.  Believe, therefore, in Allâh and in all His Messengers, and do not say, (There are) three (Gods). Refrain (from following this doctrine) it will be better for you.  Verily, Allâh is the One and only worthy of worship.  He is Holy. Far above having a son. To Him belongs whatever is in the heavens and whatever is in the earth.  And Allâh suffices as a Dispenser of affairs” (4:171).

Christians associated a son to Him with an additional “Holy Spirit,” still not disagreeing on His Unity (calculating one from one plus one plus one). Allâh says, “Most certainly, they have disbelieved who say, Allâh is the third of the three.” (5:73) 

In the history of many kingdoms in Asia and Europe, there were kings whose heirs raised a disturbance in their respective domains; in some cases, the father felt obliged to have his son killed, and other cases, the son felt it necessary to have his father killed. Similarly, whenever there were two rival claimants to a particular throne, the affairs of the kingdom generally became chaotic and violent; in the end, one of them typically was killed or expelled from the country so that order could be restored in the kingdom. The Holy Qur’ân refers to this aspect:

لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا ۚ فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ

“Had there been in them [the heaven and the earth] other gods beside Allâh, then surely both would have gone to ruin (because of chaos, disorder and confusion).  Glorified then be Allâh, the Lord of the Throne of power, far above what they attribute (to Him)” (21:22).

وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَأَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ

“And the things whom they call upon apart from Allâh can create nothing. Rather they are themselves created. They are dead, not alive. And they do not perceive when they shall be raised (to life again)” (16:20–21).

This is an unequivocal statement, addressing those who call upon Jesus. Jesus is dead, his mother is dead, and there was no resurrection. The statement needs no further interpretation. If the All-Mighty God is Self-Sufficient, without limits and without dimension, we would be fools to ask Him to step down from His throne of infinite Powers and give birth through the womb of a woman to his own son. How can a limitless, infinite Being be confined in the mind of a man or in the belly of a woman? Helplessness, need, and weakness are not divine attributes. Being a needy, helpless, and weak son of an All-Mighty negates his alleged divine origin.   Holy is Allâh, far above all that they attribute to Him.  He has Knowledge of both the hidden and the manifest.  He is exalted above all the things and beings they associate with Him (23:91–92). He says: “your god is One God” (2:163).They have made the son of man into His deputy, as if Allâh had appointed him his vice-regent with full powers. They put the son of man on the same level as their Lord.  They say they serve them only that he may bring them near to Allâh in station (39:3).  By saying so they have transgressed the limit set by Allâh (6:110) and they have tried to make their own transgression into a means of nearness to Him (39:3). They do not know that this is actually a distance from Him. “They have strayed, a far off straying” (4:116). He also says, “Allâh does not protect [– Ghafara means to protect or cover] that a partner be associated with Him” (4:116). One can only protect or cover a body. These associates are non-existent, so Allâh does not find them, and that is why He cannot cover and protect them. This verse expresses the extreme dislike of their action on the part of Allâh.

Jesus of the Holy Qur’ân

مَّا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ ۖ كَانَا يَأْكُلَانِ الطَّعَامَ ۗ انظُرْ كَيْفَ نُبَيِّنُ لَهُمُ الْآيَاتِ ثُمَّ انظُرْ أَنَّىٰ يُؤْفَكُونَ

“The Messiah, son of Mary, was only a Messenger, all the Messengers have passed away before him, his mother was a highly truthful woman. They both used to eat food. See how We explain the arguments for their good, yet see, how they are turned away (from the truth)” (5:75).  

The Christian Jesus is not the Jesus (‘Isâ) of the Holy Qur’ân.  According to the Gospels, Christian Jesus was born from a “virgin mother” as the “son of God”. His ministry started when he was about thirty years old; he began preaching in Galilee and gathered disciples. He started his final journey to Jerusalem after three years, when he was about thirty-three years old. Towards the end of his final week in Jerusalem, he had the “Last Supper” with his disciples, and the next day he was betrayed, arrested, tried, and then crucified. Three days after his “burial,” he was resurrected; he appeared off and on to his disciples over a forty-day period, after which he ascended to heaven. The Gospels have nothing to say about his life before the age of thirty or about his life forty days after his crucifixion, and they are confused about those three days after he was removed from the cross. As the Holy Qur’ân says: “Verily, those who differ therein [about Jesus death] are certainly in (a state of) confusion about it” (4:157).

Jesus came to demolish paganism. So says both the Church and the Holy Qur’ân. Therefore, his life history should be distinctly different from that of the deities of the ancient world and other pagan gods. However, the life history of Jesus as sketched by the Church is not different from the history of pagan gods, especially the history of Mithra (sometimes referred to as Mithras). Repetition of almost all distinctive features of Christ’s life with those of the sun god Mithra are too numerous to ignore (see chapters p. 211-227). These facts need thoughtful perusal and considered judgment. It should not be difficult for a critical mind and a heart free from prejudice to understand that Christian doctrines cannot safely be ascribed to divine origin. 

What the Holy Qur’ân tells us about Jesus life history is indeed very different. In fact, the Qur’ân mentions mainly those events in the life of Jesus that differ greatly with those described in the Gospels. The Holy Qur’ân is not a book of history; the life events of Jesus and his mother are scattered throughout many chapters of the Holy Book, as befit the subject matter of the each of those chapters. If you carefully read all these verses and bring them together, you can easily sketch the life events of this great Prophet. 

The name and title: His name and title, “Jesus, son of Mary,” was provided by Allâh, as you read, “When the angels said, O Mary! Allâh gives you good tidings through a (prophetic) word from Him (about the birth of a son) whose name is the Messiah [al-Masîh], Jesus, son of Mary [‘Isâ ibn Maryam]” (3:45). Being given this name and title by Allâh must have had a deep significance; the meanings of the names contain prophecies about Jesus life. Masîh is derived from masaha, which means not only “to wipe away” or “to anoint” but also “to set forth on a survey through the land.” Imâm Ibn al-Fadzal Muhammad Râzî suggested that Jesus was called al-Masîh because he was to travel much. May be Jesus was called al-Masîh because he was supposed to “wipe away” (from masaha) the corruption in the Jewish Temple. In the name al-Masîh was a hidden prophecy given to Mary about Jesus traveling and his art of healing. 

The history of Jesus in the Gospels is limited to about three years. What about the other years of his life? It looks obvious that Jesus was not present in his country of birth. He travelled to learn not only the Torah but also other sciences of “Wisdom,” as the Holy Qur’ân says: “And He will teach him the art of writing (and reading) and the Wisdom and the Torah and the Evangel”(3:48). Al-Masih is also translated as the “the anointed,” referring to Jesus as a healer. It is very possible that through his travels in other countries, Jesus learned the art of healing certain diseases that were not known to his people, as you read, “and by My leave you absolved the blind, the leprous” (5:110). The title“son of Mary,” on one hand, show Allâh’s appreciation and acceptance of Mary (see 3:37) and, on the other hand, negate the notion that Jesus was the son of God. 

Place of birth: Jesus was born in some oasis as the verses 19:23–26 suggest, under the trunk of a palm tree with a rivulet flowing nearby: “She [Mary] conceived him [the child] and withdrew with him to a remote place [makânan qasiyya]” (19:22), a distant place, not in Jerusalem or its nearby towns. This passage clearly negates what the Gospels claim, that his birthplace was Bethlehem. 

Time of birth: Jesus was born when the dates were ripe. At the time of the delivery of the child, the throes of child birth drove her to the trunk of the palm-tree (19:23). She heard a voice calling: “Shake the branch of the palm-tree, drawing it towards you, it will cause fresh and ripe dates to fall upon you” (19:24-25). Dates are not ripe at Christmas time, in the winter, when the days are cold, but during the summer months. Thus, Christmas day is not the day of Jesus birth, as the Christians are told to believe, and the learned among the Christians know quite well that he was not born in the last week of December; this time happens to be when Mithra was born.

Family tree: The Holy Qur’ân gives information on the ancestors of Jesus, primarily to refute the notion of his being the son of God and of his divinity. The mother of Mary is referred to as a “woman from the tribe of Amran.” We read: “(Allâh listened) when a woman of (the family of) Amran [‘Imran] said, My Lord! I do hereby vow to You what is in my womb to be dedicated (to Your service); so do accept (it) of me.” (3:35) According to the Bible, Amran (‘Imrân was the mother of Aaron and Moses [Exodus 6:20], who, according to the Holy Qur’ân, was a recipient of Divine Revelation (20:11–16). Mary is referred to as the daughter of ‘Imrân (66:12). Mary is also called the sister of Aaron. This is a reference to her family tree going back to the sister of Moses and Aaron (19:28). This sister is also mentioned in the Holy Qur’ân in verse 20:40.

Educational development: Jesus was not simply a son of a carpenter, as the Gospels claim, but was according to the Holy Qur’ân highly educated, endowed with great wisdom. Mary received the glad tidings that Allâh “will teach him the art of writing (and reading) and the Wisdom and the Torah and the Evangel” (3:48).  Here the mention of knowledge is not restricted to knowledge of religious books but also to the arts of reading, writing, and other branches of wisdom. The fulfilment of this prophecy is mentioned in 5:110, where you read: 

إِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلَىٰ وَالِدَتِكَ إِذْ أَيَّدتُّكَ بِرُوحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا ۖ وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي ۖ

“(Again imagine) when Allâh said, O Jesus, son of Mary! Remember My blessing upon you and upon your mother, how I strengthened you with the holy revelation. You spoke to the people (when you were) in the cradle and when of old age, and how I taught you the Scripture and the wisdom and the Torah and the Evangel, and how you determined from clay [a person] the likeness of a bird by My leave, then you breathed into it (a new spirit) then it became a soaring being [a spiritual person] by My leave, and by My leave you absolved the blind, the leprous, and by My leave you raised the (spiritually or nearly) dead to life, and how I warded off the Children of Israel from (putting) you (to death). It was the time when you came to them with clear arguments, but those among them who disbelieved had said, This is naught but a hoax cutting (us) off (from the nation).” 

Historians agree that Jesus was viewed as a wise teacher and healer in Galilee and Judea and that he spoke in parables. The Words of verse 5:110 are his style of metaphoric language. Apparently, his healing was not restricted to the spiritual healing of those who were blind in faith or morally and spiritually dead, but also to the healing of those who had become blind or leprous in body or on the verge of death due to the lack of cures known to the people of Palestine.

Jesus, the Messenger of Allâh: Jesus was a Messenger and Prophet to the Jews, in fulfilment of the prophecies mentioned in the Torah.

وَقَفَّيْنَا عَلَىٰ آثَارِهِم بِعِيسَى ابْنِ مَرْيَمَ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ ۖ وَآتَيْنَاهُ الْإِنجِيلَ فِيهِ هُدًى وَنُورٌ وَمُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَهُدًى وَمَوْعِظَةً لِّلْمُتَّقِينَ

“And We sent Jesus, son of Mary, in the footsteps of these (Prophets), fulfilling that which was (revealed) before him, of the Torah, and We gave him the Evangel [Injîl] which contained guidance and light, fulfilling that which was (revealed) before it, of the Torah, and was a (means of) guidance and an exhortation for those who guard against evil” (5:46). 

It should be emphasized that what is known today as the New Testament is not the Injîl given to Jesus, mentioned in this verse. The New Testament is an anthology, a collection of Christian works written in the common Greek language of the first century at different times by various writers; it was finished by about the year 150 CE.  Injîl is derived from najala that means to argue. Thus, Injil given to Jesus would mean arguments that were given to Jesus.

وَمُصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَكُم بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ ۚ وَجِئْتُكُم بِآيَةٍ مِّن رَّبِّكُمْ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ إِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ ۗ هَـٰذَا صِرَاطٌ مُّسْتَقِيمٌ

“And (I come) confirming that which is before me, namely the Torah, and that I declare lawful for you some of the things that had been forbidden to you. I come to you with a sign from your Lord, so take Allâh as a shield and obey me. Surely, Allâh is my Lord as well as your Lord, therefore worship Him; this is the right path” (3:50–51).

Like all the other Prophets, Jesus preached submission to One and the Only Deity (5:72). Jesus message of reform was deeply rooted in the Jewish tradition. His mission was not a universal mission, and he likely never viewed himself as creating a new religion per se; he felt that he was just reforming the one he had been born into. 

يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ ۚ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۖ وَلَا تَقُولُوا ثَلَاثَةٌ ۚ انتَهُوا خَيْرًا لَّكُمْ ۚ إِنَّمَا اللَّهُ إِلَـٰهٌ وَاحِدٌ ۖ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ 

“O people of the Scripture! Do not go beyond the limits (of propriety) in the matter of your religion, nor say anything regarding Allâh except that which is perfectly true. The Messiah, Jesus, son of Mary was only a Messenger of Allâh, and (a fulfilment of) His word [of promise] which He communicated to Mary, and a mercy from Him. Believe, therefore, in Allâh and in all His Messengers, and do not say, (There are) three (Gods). Refrain (from following this doctrine) it will be better for you. Verily, Allâh is the One and only worthy of worship. He is Holy. Far above having a son…” (4:171).

People of the Script include Muslims, and the warning above applies equally to Jews and Muslim not to exaggerate in matters of religion particularly in reference to Jesus.

Jesus – the servant of Allâh: Jesus was the servant of Allâh (عَبْدُ اللَّهِ).

إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا

 “(It came to pass that the son of Mary) said, I am indeed a servant of Allâh, He has given me the Book, and made me a Prophet. And He has made me blessed wherever I may be, and He has enjoined upon me prayer and alms-giving so long as I live. And (He has made me) dutiful to my mother, and He has not made me arrogant, graceless” (19:30–32). 

Jews planned to crucify Jesus: Some influential Jews in the time of Jesus raised strong objections concerning his prophethood. They wanted to see him die an accursed death on a cross.  We are told:

وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ

“And they [the persecutors of Jesus] planned (to crucify him) and Allâh planned (to save him) and Allâh is the best of the planners” (3:54).

The belief that Jews were the driving force behind putting Jesus on a cross has been found in Christian foundational literature from the earliest days of the Jesus movement, and this story has not been easily debunked just because of the arguments of modern historians. Some Jews of today (al-Yahûd- with the prefix al) have hoped that the Christian Church might say that the Jews had in fact played no role in Jesus death. According to the Holy Qur’ân, though, those Jews bear the primary responsibility for putting Jesus on the cross with the help of the Romans. Killing a person by nailing him on a cross, according to the laws of the Torah, was considered an accursed death; therefore, by having Jesus killed on the cross, the Jews wanted to prove that Jesus was a false Prophet according to their traditions. Moreover, a person of illegitimate birth was also considered accursed (on this issue, see the section “The Notion of Jesus Virgin Birth,” below). The Holy Qur’ân has refuted both these charges and has pinpointed the Jews as being the main players in the attempt to kill Jesus through crucifixion (4:157–159). You are told: 

فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ وَكُفْرِهِم بِآيَاتِ اللَّهِ وَقَتْلِهِمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ ۚ بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَانًا عَظِيمًا وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـٰكِن شُبِّهَ لَهُمْ ۚ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ ۚ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًا بَل رَّفَعَهُ اللَّهُ إِلَيْهِ ۚ

“Then because of their breaking their covenant and their denial of the Messages of Allâh and their antagonizing the Prophets without a just cause and their saying Our hearts are uncircumcised (and so cannot hear). Nay, (the truth however is) Allâh has set a seal upon their hearts (thus the Truth cannot enter their hearts) because of their disbelief so that they believe but a little. And (The Lord has done this) because of their denying (Jesus) and because of their uttering a great calumny against Mary, And because of their (falsely) claiming, We did kill the Messiah, Jesus, son of Mary, the (false) Messenger of Allâh (on the cross), whereas they killed him not, nor did they cause his death by crucifixion, but he was made to them to resemble (one crucified to death, and they mistakenly believed that he died on the cross, and thus died an accursed death). Verily, those who differ therein are certainly in (a state of) confusion about it. They have no definite knowledge of the matter but are only following a conjecture. They did not kill him; this much is certain (and thus could not prove the Christ as accursed). Rather Allâh exalted him with all honour to His presence” (4:155–158).

A very clear statement is repeated in the Holy Qur’ân: “They did not kill him, this much is certain” (4:157). Since Jesus did not die on the cross, there cannot be any resurrection or a new descent in later ages. Mary was given a divine promise that her son “will speak to the people when in the cradle [as a child] and when of old age, and shall be of the righteous” (3:46). There is very little written about Jesus early life. In the Bible, the Gospel of Luke (2:41–52) recounts that a twelve-year-old Jesus had accompanied his parents on a pilgrimage to Jerusalem and was found in a temple, discussing affairs with some of Jerusalem’s elders. There are no trace references in the Gospels of Jesus speaking in his old age. He began his ministry at age thirty, and there is no mentioning of what happened to him after the incident of his supposed crucifixion about three years later. Killing a person by nailing him on a cross was considered an accursed death (Deut. 21.23), a similarly a person of illegitimate birth was also considered accursed (Deut. 23.2). The Holy Qur’ân says, “They did not kill him, this much is certain” (4:157), in other words he did not die an accursed death as claimed by those Jews, but Allâh exalted him in ranks and freed him of these accusation. The promise given to Mary in the Holy Qur’ân states that he will also speak to people in his old age. You are told after this incident “We gave them both refuge [rabwah] upon a worth-living lofty plateau abounding in (green and fruitful) valleys and springs of running water”(23:50; for Rabwah see the Arabic-English Lexicon by William Edward Lane [London, 1863], Tâjal-‘Arûs and Lisânal-‘Arab). 

ذَ‌ٰلِكَ عِيسَى ابْنُ مَرْيَمَ ۚ قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ

“Such was Jesus, son of Mary. (This is) a statement of true facts (about him), concerning which they so deeply disagree” (19:34).

Misconceived Beliefs about Jesus

Jesus virgin birth? Christian believe in the virgin birth of Jesus, andthere are some who claim to read in Qur’ânic verses that Mary gave birth to Jesus while she was “untouched”. The virgin birth of Jesus from Mary was never an issue at the time of the Holy Prophet (pbuh) and in the early period of Islamic history. As more and more people embraced Islam—in particular, those who had been Christians in Syria and other parts of the Byzantine Empire—they, not being in command of classical Arabic, read into some Qur’ânic verses many of their firmly entrenched beliefs, such as that Mary was a virgin when she gave birth to Jesus and that Jesus was resurrected with his body. When the gravity of knowledge shifted from the Muslim-dominated world to the European Christian world and the Western powers started to influence the Islamic territories, Western missionaries reinforced such wrong beliefs.  To support the view that Mary gave birth to Jesus while she was a virgin and untouched by a man, verses as the following are referred to: “She [Mary] said, My Lord! How can I and whence shall I have a child while no man has yet touched me (in conjugal relationship)?” (3:47) and, “She said, How can I bear a son while no man (has married me and) has yet touched me, nor have I been unchaste.” (19:20) These verses plainly refer to the glad tidings through a prophecy to Mary (3:42, 45–46; 19:17–19) while she was still unmarried and in a state of virginity, as she herself confesses (3:47; 19:20).  The wife of Abraham made a comparable statement (- Ibrâhîm) when she was given the good tidings of the coming birth of Isaac: “She said, O wonder for me! Shall I bear a child while I am a very old woman and this husband of mine (also) a very old man? This is a wonderful thing indeed! ” (11:72). In both cases the answer the received was the same. Nowhere does the Holy Qur’ân say that Mary gave birth to Jesus while she was still a virgin. You are told that Jesus mother “was a highly truthful woman” (5:75), not that she was a virgin at the time she received Divine Revelation in the form of a prophecy that she will give birth to such an such male child.  She received Divine Revelations because of her virtues and piety: “(Recall the time) when the angels (of Allâh) said, O Mary! Surely, Allâh has chosen you, has rid you of all impurities, and has preferred you to the women of all (contemporary) people. O Mary! Be devout to your Lord and prostrate yourself and bow along with the congregations of the worshippers of God.” (3:42–43) Thus, the statement in verses 3:47 and 19:20 was clearly uttered at the time when Mary was still unmarried, and contrary to the practices of most of the women of her time, she “took care to guard her chastity” (66:12). The guarding of her chastity was made an example for the believers, as you read: 

وَضَرَبَ اللَّهُ مَثَلًا لِّلَّذِينَ آمَنُوا امْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ابْنِ لِي عِندَكَ بَيْتًا فِي الْجَنَّةِ وَنَجِّنِي مِن فِرْعَوْنَ وَعَمَلِهِ وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ وَمَرْيَمَ ابْنَتَ عِمْرَانَ الَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتْ بِكَلِمَاتِ رَبِّهَا وَكُتُبِهِ وَكَانَتْ مِنَ الْقَانِتِينَ

“And Allâh compares those who believe to the wife of Pharaoh. Behold! She said, My Lord! Make for me an abode in the Garden (of Paradise) close to You and deliver me from Pharaoh and his work and deliver me from the wrongdoing people. And (Allâh next compares the believers to) Mary, the daughter of ‘Imrân, she who took care to guard her chastity, so we breathe into him [the believer who is exemplified here] Our inspiration. She declared her faith in the revelations of her Lord and His Scriptures and she became of the devoted ones to prayers and obedient to Him” (66:11–12).

Now, the Word used in the above verse in whom Allâh breathed into is fîhi (فِيهِ), which is masculine and thus cannot refer to Mary. This is the mistake made by many translators. The Holy Qur’ân did not say, “We breathed into her”; it states, “We breathe into him,” clearly indicating the believer who is compared to Mary. Divine breath (rûh) is always used in the Holy Qur’ân in the sense of Divine Revelation. A believer who is exemplified as Mary becomes the recipient of Divine Revelation. Here is another verse in the Holy Qur’ân when carefully read, negates the notion of a virgin birth for Jesus: 

ذَ‌ٰلِكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ۚ وَمَا كُنتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ

“These are some of the important accounts of the things unseen We have revealed to you. You were not present with them when they [the priests] cast their quills (to decide) as to which of them should have Mary in his charge” (3:44).

The Word yakfulu (يَكْفُلُ) has a root in kafala, which means “to take charge” or “to be responsible for.” Yakfulu is a reference to putting Mary in charge of someone who will take care of her and be responsible for her including her marriage. The strongest argument comes from Allâh Himself:

أَنَّىٰ يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُن لَّهُ صَاحِبَةٌ ۖ

“How (and whence) can there be a son for Him, when He has no consort?” (6:101).

The Word used here is sâhibat (صَاحِبَةٌ), which is a female companion, or partner or a female friend (again see the Arabic-English Lexicon by William Edward Lane, Tâjal-‘Arûs by al-Zabîdî, and Lisânal-‘Arab by Ibn Manzûr). Here Allâh testifies that the birth of a child from someone requires two, and acknowledges that even He would need a consort, a sâhibah, to give birth to a child. This statement refers to Divine Law that a woman cannot bear a child without a consort. How can a Muslim believe in the notion of a virgin birth without doubting the statement of Allâh? That Mary was a married woman when she gave birth to Jesus refutes the charge by the Jews of the time that Jesus was illegitimate and therefore accursed. By keeping her “virgin” and “unmarried” at the time of conception will cast doubt and support the blasphemy charge of the Jews that Mary bore an illegitimate child? We know from the Gospels that Mary was married to an Israelite named Joseph and that Jesus was not the only son of Mary. The Holy Qur’ân has no need to mention the name of a person without any spiritual importance, just as the Holy Book never mentions the names of the relatives of the Prophets unless they themselves are Prophets or Saints. 

Resurrection or Ascension of Jesus? The notion that Jesus was raised to heaven [with his body] and that he shall return someday is another common belief among many Muslims borrowed from Christianity. To support this notion, zealot Muslim clerics along with the Christian clergy come forward with such verses as 

إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا

Behold! Allâh said: “O Jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; [as translated by Yusuf ‘Alî]( 3:55)

Here are two words that need some consideration; the first is mutawaffîka  مُتَوَفِّيكَ, and the second is râfi‘uka رَافِعُكَ. If either of these words is a proof of the raising of Jesus with his body to heaven, the question is which one?  Another verse brought in to support this misconception is 4:158 where we read about Jesus: بَل رَّفَعَهُ اللَّهُ إِلَيْه “Allâh raised him up unto Himself;” [Translated by Yusuf ‘Alî]. Here again the word râfi‘a  رَّفَعَ is used. Let us suppose râfi‘a  رَّفَعَ suggests that he ascended, resurrected or was raised to heaven (may be with his body). You would have to give that word the same meaning elsewhere in the Holy Qur’ân (see 4:154; 43:32; 58:11). Reflect on the following verse: فِي بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ  “(This light is now lit) in houses (of the Companions) which Allâh has ordained to be exalted[تُرْفَعَ from the root rafa‘a] and His name be commemorated in them” (24:36). Should you honestly believe here that these houses would be raised to heaven along with their walls and foundations? What aboutوَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِّيَتَّخِذَ بَعْضُهُم بَعْضًا سُخْرِيًّا  “We exalt [from the root rafa‘a]them (in rank) one over another so that some of them may take others in service” (43:32); are you to believe that the bodies of each of these men of importance were raised to heaven? And what about Prophet Idrîs (Enoch)?  

وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَّبِيًّا وَرَفَعْنَاهُ مَكَانًا عَلِيًّا

“And give an account of Idrîs [Enoch] in this Book. He was a very truthful man, a Prophet. And We raised [from the root rafa‘a] him to an exalted position” (19:56–57).

The root word rafa‘a رَفَعْ is used in the Holy Qur’ân at least thirty times, but only in the case of Jesus in 3:55 and 4:158 do the zealous teachers of simple Muslims give this word the meaning of “raised to heaven with body”. In fact, the words “to heaven or with body” are added very often to the Holy Qur’ân in many explanatory notes without any justification. The rendering of râfi‘a  رَّفَعَ into “to raise” make the real meaning confusing and misguiding. This rendering bring the underlying Divine messages of rejecting the divinity of Jesus in doubt and raise Jesus into heaven near to the seat of the God Who is  Raf‘î al-Darajât – the Exalted One in ranks

Sometimes the word mutawaffîka مُتَوَفِّيكَ (whose root is wafa) is translated as “take you away”, “took him up”, or “shall take you away” instead of saying in clear words, “will cause you die a natural death. Such a rendering is intended to be understood as “raise to heaven with body”.  The root word wafa, in its twenty-eight forms, occurs more than sixty-five time in the Holy Qur’ân. Only in relation to two verses on Jesus (3:55 and 5:117) is the word translated as “take away”, “take him up,” and “will take thee up”. In verse 12:101 تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِين the word Tuwaffanî تَوَفَّنِي in the statement from Joseph is clearly meant in the sense of dying and not in the sense of a physical body rising to heaven.   

Here is an example how the real message of Exalted Lord has to adapt to the fancies of misconceived belief of ignorant Muslim clergy. Amatul Rahmân Omer, the first ever Muslim woman to translate the Holy Qur’ân, renders the above verse 3:55 as follows: “(Recall the time) when Allâh said: O Jesus! I will cause you to die [a natural death – mutawaffika], and will exalt you [râfi‘uka] to Myself, [thereby] clear you of the unchaste accusations of those who disbelieve” (3:55). This translation is very near to the truth.

Jesus elevation was elevation in ranks and degrees and not in body. The Elevated One (Raf‘ỉ al-Darajât) is one of Gods Attribute and not of Jesus. Jesus was elevated because of his actions and he was elevated in degree because of his knowledge. God unites the two kinds of elevation in the “Houses in which His Name is commemorated day and night” (cf. 24:36). So was Prophet Idris (Enoch) elevated.  There will be some who will continue to disagree and still argue concerning mutawaffîka and râfi‘uka that these Words refer to the raising of Jesus to heaven. However, they must acknowledge the following verses: “They [Jesus and Mary] both used to eat food” (5:75). Jesus, if living bodily in heaven, is somehow taking in his daily food and somehow getting rid of the digested food.  Then you read, “Nor did We give them [the Prophets] such bodies as could go without food, neither were they people given unusually long lives” (21:8). The final judgment on this affair comes from Allâh, the Most High, when He says: 

مَّا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ

“The Messiah, son of Mary, was only a Messenger; all Messengers have (like him) passed away before him” (5:75)

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ

“And Muhammad is but a Messenger. Surely, all Messengers have passed away before him.” (3:144)

At the time of the death of the Holy Prophet (pbuh), many—including ‘Umar Ibn Khattâb^(rz), who would become the second Caliph—overwhelmed with grief, were in doubt that the Holy Prophet (pbuh) had died. On this occasion, the first Caliph, Abû Bakr^(rz), emphatically recited the Qur’ânic verse: قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ  “All Messengers have passed away before him” (3:144). Not a single person questioned his statement by interrupting, “except Jesus.” Great Muslim scholars—those such as Imâm Mâlik ibn Anas, Imâm Ibn Hazm, and Imâm Ibn Ismâ‘îl al-Bukhârî—never mentioned that Jesus was alive in heaven and that the same Jesus would return one day. In the same way, such learned men as Ibn Taymiyyah and Ibn Qayyim were of the same view. It would be a daring invention to say that the ascending and descending of Jesus from heaven, along with his body, is a matter of contention. Modern Islamic muftîs from Jamî‘at al-Azhar in Cairo, such as Muftî Mahmûd Shaltût (in al-Fatâwa), Muftî Mustafâ Al-Marâghî and Muftî Muhammad ‘Abduh, have been of the same opinion. Now reflect on verses 5:116-117:

وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَـٰهَيْنِ مِن دُونِ اللَّهِ ۖ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ ۚ إِن كُنتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ ۚ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ ۚ إِنَّكَ أَنتَ عَلَّامُ الْغُيُوبِ مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۚ وَكُنتُ عَلَيْهِمْ شَهِيدًا مَّا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِي كُنتَ أَنتَ الرَّقِيبَ عَلَيْهِمْ ۚ وَأَنتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

“And when Allâh said, O Jesus the son of Mary! Did you say to people, “Take me and my mother for two gods beside Allâh”? He [Jesus] replied, Glory be to You! It was not possible and proper for me to say a thing to which I had no right (to say). If I had said it, you would indeed have known it, (for) You know all what is in my mind but I do not know what is in Yours. It is You alone Who truly knows all things unseen. I said nothing to them except what You had commanded me, “Worship Allâh, my Lord as well as your Lord.” I was a witness over them (only) so long as I remained among them but ever since You caused me to die, You Yourself have been the Watcher over them and You are the Witness to everything” (5:116–117).

When is this question being asked by Allâh to Jesus? Obviously, this question is being asked on the Day of Judgment and not while he was living among his people or hanging on cross. Jesus reply is that he had no knowledge that some people took him and his mother as gods. If Jesus is referring to his first and only life on earth, then he is telling the truth. He could not have known that after his death some followers of his had started to worship him as god. If he were living with his body somewhere in heaven, then in this conversation he would be lying to Allâh, since he would have known that he was being worshiped. What about his second advent? If he must come again to earth in order to wipe out sin, vice, and to establish Truth, then at the Day of Judgment he would have had to know that some people were worshiping him and his mother like gods. Why would he be lying before Allâh?  You read in another Qur’ânic verse, which more clearly testifies that Jesus is no longer living alongside Allâh in heaven: 

 يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَا أُجِبْتُمْ ۖ قَالُوا لَا عِلْمَ لَنَا ۖ إِنَّكَ أَنتَ عَلَّامُ الْغُيُوبِ

“(Imagine) the day when Allâh will gather together all the Messengers and ask, What response did you receive? They will say, We have no real knowledge, surely it is You alone Who have true and perfect knowledge of all things unseen.” (5:109)

If the same Jesus has to come again, how can he give such a reply to Allâh?  Is he lying again? Moreover, Allâh has promised, whosoever enters the heavenly paradise would never leave it. In other words, there is no exit door (see 15:48). Now, if there is no expulsion from paradise, the simple minded who believe in the ascending and returning of Jesus, have to invent a third place, a place other than paradise and hell, to put Jesus. Reason tells you that it is not possible that a mortal body should ascend to heaven and discard all the requirements of earthly life, such as eating, drinking, and breathing, for thousands of years and return to earth again. 

The Muslims believe in the finality of the Holy Prophet (pbuh), that he is the last of the Prophets, “the Seal of the Prophets,” as stated in the Holy Qur’ân (33:40). Jesus was a Prophet of Allâh, as all Muslims know and believe, and Muhammad (pbuh) is the last of the Prophets. Now, if Jesus, who is a Prophet in view of Muslims, has to come again, then what about the finality of the Prophet Muhammad (pbuh)? Either these Muslims have to negate that the Holy Prophet Muhammad (pbuh) is the last of the Prophets (khâtim al-Nabiyyîn), or they would have to deny the second advent of Jesus.  A strange solution to this dilemma is offered by the zealots: They say that at the time of the second advent of Jesus, Allâh will deprive Jesus of his prophethood. From where did these people get such information? Why should Allâh degrade him and rob him of his title of prophethood after keeping him alive for thousands of years in His presence? What would be the purpose and benefit of such a Jesus?

Those among the Muslims who believe in the bodily ascent of Jesus into heaven and his second advent refer to some Traditions of the Holy Prophet (pbuh). All of these Traditions need careful reflection and interpretation.  Any Tradition that stands in contradiction to the Holy Qur’ân, that conflicts with any statement of the Holy Book, either must be rejected as fabricated or must be subjected to careful thought in order to comprehend the metaphoric meanings embedded in such hadîth.

The belief of some Muslims who imagine that Jesus ascended to heaven and that he is alive and he will return one day is based on misinterpretation of some Traditions (ahâdîth) of the Holy Prophet (pbuh). There are many controversies in interpreting these Traditions, and each interpretation invites a number of objections. However, people with knowledge have no difficulty in their understanding. These beliefs originated in the middle Ages, which was as a period of great distortion. The foundations of these beliefs were laid by Christian preachers and have been reinforced during the present dark age of Islam. These Muslims raise the status of Jesus almost to divinity. Reflect on some other Qur’ânic verses to arrive at an answer:

وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ الْخُلْدَ ۖ أَفَإِن مِّتَّ فَهُمُ الْخَالِدُونَ

“And We have not assigned to any human being before you an unusually prolonged life. If you [Muhammad] should die then shall they live (an) unusually long while (here)?” (21:34).

وَمَا جَعَلْنَاهُمْ جَسَدًا لَّا يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ

“Nor did We give them such bodies as could go without food, neither were they people given unusually long lives (to enjoy)” (21:8).

What Ahȃdîth and Islamic scholars say about Jesus’ death?

1. There is a testimony of ‘Âishah^(rz), wife of the Holy Prophet (pbuh) who relates that the Holy Prophet Muhammad (pbuh) said: “Jesus, son of Mary, lived to the age of 120 years.” (Hujjaj al-Kirȃmah, p. 428) 
2. There is a similar testimony of Fâtima^(rz), daughter of the Holy Prophet (pbuh) who relates from the Holy Prophet Muhammad (pbuh) that he said: “Jesus, son of Mary, lived to the age of 120 years.”  (Kanz al-‘Ummȃl, vol. vi, p. 120) 
3. In the Mustadrak it is reported from Ibn ‘Umar that Jesus lived to the age of 120 years. It is likewise also in the Asȃbah.” (Tafsir Kamȃlain).
4. Imâm Hasan^(rz) ascended the pulpit after the martyrdom of ‘Alî ^(rz) and said: “He died on the night on which the soul of Jesus, son of Mary, was taken up, that is the twenty-seventh of Ramadzân.” (Tabaqat Kabîr, vol. iii, p. 26) 
5. Explaining the Qur’ânic  verse, “O Jesus, I will cause you to die (mutawaffī-ka)”, Ibn ‘Abbâs is recorded as saying: mutawaffī-ka means ‘I will cause you to die (mumītu-ka)’.” (Bukhârî, Kitâb al-Tafsîr, on verse 5:110).
6. Regarding Imâm Mȃlik, one of the four imâms of jurisprudence (fiqh), it is written:. “While most people believe that Jesus did not die, Mālik said that he died.” (Majma’ Bihār al-Anwȃr, vol. i, p. 286). In the ‘Utbiyya it is written that Mālik said that Jesus, son of Mary, died. (Ikmāl al-Ikmāl, Commentary of Abû Muslim, vol. i, p. 265)

Other great scholars of the Islamic history were of the same opinion when commenting on verses 5:110 and 3:55.

1. Ibn Hazm al Qurtabi (Muhalli fil-Fiqh, p. 23); (Jalȃlain, under verse 3:55)
2. Ibn Taymiyya: Al-Jawwȃb as-Sahîh li-man baddala dīn al-Masīh, (vol. ii, p. 280) 
3. Ibn Qayyim: Zȃd al-Ma‘âd, (vol. i, p. 20)
4. Abû Hayyân: Bahr al-Muhît, (vol. iv, p. 4)
5. Shaukânî: Fath al-Qȃdir Qalmî, (p. 4)
6. Muhammad Abduh: Qasas al-Anbiyȃ by Abdul Wahâb al-Najar, p. 428);  (Al-Manār)
7. Allama Rashîd Razâ disciple of Mufti Muhammad ‘Abduh (Qur’ânic  Commentary by Al-Sayyid Rashîd Raza, part vi, pp. 42, 43)
8. Mahmûd Shaltût: Al-Fatȃwā, published by Al-Idâra al-‘Ama lil-Thaqâfat al-Islamîyya bil-Azhar, pp. 52-58)
9. Mustafâ al-Marâghî: Tafsīr al-Marȃghî, part iii, p. 87 and p. 165)
10. Zain al-‘Âbidîn Qur’ânic  commentary published with the support of the Iranian Government, (vol. i, p. 268).

Strategies of Evangelists to confuse Muslims

The wrongly conceived Qur’ânic verses regarding Jesus may mislead some to believe in incarnation. By reviving the dead and ascending to heaven, Jesus must be Son of God on earth. Muslims who believe as such have no choice but to attribute divinity to a body. Christian evangelists approach simple minded Muslims by telling them these stories and that Jesus enjoys a special and [may be] a higher status than the Prophet Muhammad (pbuh) according to Qur’ân. A status that is close to his divinity. They cite in Qur’ân as Jesus being:

• The word of God (Kalimat-Allâh; 3:45; 4:71; 19:34)
• The Spirit of God (Rûh-Allâh) 4:171; 3:91; 2:86; 5:110)
• The one blessed from God (Mubârak) 19:31
• The Mercy of God (Rahmat-Allâh) 19:21
• The one purified by God  (Zakî) 3:46
• The one who stands (or sits) near God (Muqarrab) 3:45

At first glance, the attributes attached to Jesus may create doubts in the mind of some Muslim. In fact, none of the attributes, in any form, given to Jesus are exclusive to him. If they say, Jesus is Kalimat-Allâh (the word of God),so are all Allâh’s creatures His words, as the verse 31:27 tells you.  When they say, Jesus is the Spirit of God (Rûh Allâh), and God infused His spirit into Mary (19:17), so Allâh strengthens His sincere believers with His spirit as the verses 59:22 16:2; 32:8-9; 38:71-72; 42:53 inform you. Similarly, Jesus was not alone the recipient of Allâh’s Mercy (رَحْمَةً 19:21). Isaac and Jacob were also recipient of Allâh’s Mercy (رَحْمَةً 19:50-51). Moreover, the word Rahmat رَحْمَةً  (mercy) is to be found about 115 times in the Holy Qur’ân. If Jesus received Divine Blessings (مُبَارَكًا 19:31), so did many others. Verses 6:92; 23:29; 28:30 and 50:29 will tell you what else are blessed (baraka) by God other than Jesus. Similarly there shall be many who will be muqarrab to God – that is who shall stand (or sit) near God (56:11-12 and 83:21). Jesus alone is not Zakî (3:46). Zakî are all those who are pure at heart and they believe in One and the Only God, as you read in the verses 24:21 and 91:9.

How Jesus raised “dead” to life? Another misconceived belief among Muslims is that Jesus rose dead to life, and made birds from the clay. The verse 3:48 and 5:110 are cited to strengthen such belief. We read for example in 5:110.

إِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلَىٰ وَالِدَتِكَ إِذْ أَيَّدتُّكَ بِرُوحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا ۖ وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي ۖ وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي ۖ وَإِذْ تُخْرِجُ الْمَوْتَىٰ بِإِذْنِي ۖ وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنكَ إِذْ جِئْتَهُم بِالْبَيِّنَاتِ فَقَالَ الَّذِينَ كَفَرُوا مِنْهُمْ إِنْ هَـٰذَا إِلَّا سِحْرٌ مُّبِينٌ

“Allâh said, `O Jesus, son of Mary! Remember My blessing upon you and upon your mother, how I strengthened you with the holy revelation. You spoke to the people (when you were) in the cradle and when of old age, and how I taught you the Scripture and the wisdom and the Torah and the Evangel, and how you determined from clay the likeness of a bird by My leave, then you breathed into it (a new spirit) then it became a soaring being by My leave, and by My leave you absolved the blind, the leprous, and by My leave you raised the (spiritually or nearly) dead to life, and how I warded off the Children of Israel from (putting) you (to death). It was the time when you came to them with clear arguments, but those among them who disbelieved had said, “This is naught but a hoax cutting (us) off (from the nation).” (5:110)

You read in verse 30:19 and again in verse 57:17 “It is Allâh Who gives life to the earth after its death”,  and again in 30:52 you read, “And you [-Prophet Muhammad] cannot make thedeadhear, nor can you make the deaf hear the call when they retreat turning their backs (on you)”. These verses clearly tell you that the “dead” are the ones who are spiritually dead. Anyone who revives a dead soul with the life of spiritual knowledge and truths about real Lord has thereby brought him to life. That is to say, they are formed like a bird that soars high with his enlightened spirit. Allâh says, “He alone raises the dead to life” (42:9).  Raising the spiritually and morally dead by God through His Prophets is that eternal, luminous and sublime life of which Allâh says: 

مَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ   

“Who was lifeless (before) and to whom We gave life and We provided for him a light whereby he moves about among the people, (6:122)

Another misunderstood words in the above cited verse 5:110 are أَيَّدتُّكَ بِرُوحِ الْقُدُس  “I strengthened you with the holy spirit”, [as Yusuf ‘Alî translates]. God, when He perfected the human body said to Engels, “So when I have shaped him in perfection and have breathed My revelation (Rûhرُوحِ) into him, fall you down in submission to him” (15:29). Thus, every human being is attributed with this formal Divine Spirit (Rûh رُوحِ), The word Rûh رُوحِ  is used in the sense of Divine Revelation and Mercy in the Holy Qur’ân (cf.16:2; 32:9; 38:72; 42:52; 16:102; 2:253; 2:87; 58:22; 26:193; 4:171). Rûh al-Quds رُوحِ الْقُدُس  is that ‘holy spirit’ who brings the Divine Revelation of Allâh’s to His Messenger. You can read in verse 16:102

قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِن رَّبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ

“Say, `The Spirit of Holiness (رُوحِ الْقُدُس Rûh al-Quds) has brought this (Qur’ân) down from your Lord to suit the requirement of truth and wisdom, (Allâh has revealed it) so that He may strengthen those who believe in their faith and so that (this may serve as) a guidance and good tidings for Muslims”. (16:102). 

Christians call upon Jesus their Lord, the Helper and the Saviour apart from “Father” and the “Holy Ghost”. Allâh says:

وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ

“And the things whom they call upon apart from Allâh can create nothing. Rather they are themselves created. They are dead, not alive. And they do not perceive when they shall be raised (to life again)” (16:20–21).

 Allâh did not say here, and at other relevant places (cf. 21:8; 21:34; 5:109; 3:144) with the exception of Jesus. He could have said so, if Jesus were alive sitting somewhere in heaven. Allâh has expounded the whole affair about Jesus in different ways and with various arguments. 

Readerof the Holy Qur’ân must be very clear that Taurâtالتَّوْرَاة  and Injîl cited in verse 5:110 and else where refer to the original books that were revealed to Moses (the Taurât التَّوْرَاةَ) and the teachings promulgated by Jesus (the Injîl الْإِنجِيلَ). The Old and New Testaments, and in some other Gospels are not Taurâtالتَّوْرَاة  and Injîl الْإِنجِيلَ mentioned in the Holy Qur’ân. Similarly, Zabûr are not the Psalms of David (Clarke, W. K. L., Concise Bible Commentary. London: Society for Promotion of Christian Knowledge [S.P.CK], 1952). Jesus never received his own Book of Law. Nowhere in Qur’ân you read Jesus was given a Book similar to the one given to Moses or to the Holy Prophet Muhammad. The verse 55:110 simply tells us, God taught him the Book – that is “Divine Law” (عَلَّمْتُكَ الْكِتَابَ). As the subject of this chapter is not the review of the previous books, no further details about them will be provided here. [Precise summary on this subject is to read in Qur’ân and Hadîth by Allâmah Sayyid Saeed Akhtar Rizvi; Printed and Published by: Bilal Muslim Mission of Tanzania P.O. Box 20033 Dâr-es-Salâm, Tanzania, ISBN 9976 956 87 8).

In order to understand the word الْمَهْدِ وَكَهْلًا (cradle and maturity) in the verse 5:110 correctly, one has to go back to the original classical Arabic words and their meanings from dictionaries of the classical Arabic and put aside the modern Arabic dictionaries. There are many such dictionaries that can serve the purpose (see introduction and One has to keep in view the allegorical style of the Holy Book. 

Therefore, you should be careful what the sermon readers and preachers tell you, and read what Allâh says about them in verses 3:187; 4:51; 5:13-14; 6:91 and 7:162. Allâh speaks the Truth and He is the sole Lord (cf. 3:62)

An Invitation to the Purification of Souls

Tazkîya al-Nafs

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَ‌ٰلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ

 “O People! There has come to you an exhortation (to do away with your weaknesses) from your Lord and a cure for whatever (disease) is in your hearts, and (a Book full of) excellent guidance and a mercy, (and full of blessings) to the believers. Say, All this (revelation of the Qur’ân) is through the grace of Allâh and His mercy. In this, therefore, let them rejoice, (because) this (Qur’ân) is better than all that they hoard.” (10:57–58)

This is a universal call appealing to humankind to leave behind all conventional and limiting religious beliefs. This is the invitation from the Exalted One to get rid of your spiritual and moral diseases, which you have acquired.  This is a call of Divine Grace and Mercy (56:75–82), which invites you to the purification of your soul. He is inviting you to go beyond your blind faith and self-created doctrines and to follow the guidance of the Most Exalted Lord, Who shall lead you to reach the spiritual certainty (‘ilm al-Yaqîn; see 102:5) about Him, and shall help you rise to eminence (28:51) and finally to eternal salvation. 

هَـٰذَا بَيَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِينَ

“This (Qur’ân) is a clear exposition (of the truth) for humankind (to follow) and a (means to) guidance, and an exhortation to those who guard against evil.” (3:138).

This is the guidance from your Lord Who created you and Who sustains you. He has given you a free choice:  

قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا ۚ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا  

 “You may believe in it [the Qur’ân] or you may not believe, those who have been given the knowledge [of divine revelations] fall down on their faces prostrating submissively (before their Lord) when it is recited to them;” (17:107–109).

When you are reading this Book, it is, as if you are listening to the divine voice. You are in company with your Lord Who has evolved you from non-existence, Who sustains you and nourishes you. He is in company with you – nearer to you than your jugular vein (50:16). This is the best and the fairest discourse you can have (أَحْسَنَ الْحَدِيثِ )  

إِنَّهَا تَذْكِرَةٌ فَمَن شَاءَ ذَكَرَهُ فِي صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ

“This is a means to rise to eminence (for you all). So let him who desires, pay heed to it and rise to eminence. (This Qur’ân is preserved) in such written leaves (of the Book) as are greatly honoured, (Which are) ranked high (and) are rid of all impurities” (80:11–14).

There is no compulsion to accept His invitation and listen to His discourse.  If you listen to it and accept it, and after that you decide to leave His company nowhere you will find any word in His Book that imposes on you a punishment for “apostasy” at the hands of believers.  What you hear about apostasy is the product of fearful minds and what they show you written, or you read about this in books other than Allâh’s Book, should be approached with a careful thought. Allâh simply says:

يَا أَيُّهَا الَّذِينَ آمَنُوا مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ 

“O you who believe! if anyone of you should renounce his Faith (let him remember that) Allâh will bring forth (in his stead) a people (more zealous in faith) whom He will love and who will love Him.” (5:54)

There is a particular beauty in these Divine words يُحِبُّهُمْ وَيُحِبُّونَهُ “Whom He will love and who will love Him”, which come from the use of pronouns of absence (3rd person plu.) and a future tense without end, indicating that Allâh’s love for His servants will be endless. His love for you will exist whether your state is the one of physical existence or of another existence after death. Those who kill from excessive zeal for God should know that none other than the One who created human being with its physical and spiritual perfection has the right over it. Whoever takes control of life and seeks its destruction transgresses His limits. Be sure, solicitude in caring for God’s creation is better way than killing it from excessive zeal for God. Have you not considered that Allâh has ordained tax (jiz’ya) and truce (cf. 8:61; 9:29) so that He might spare life through you? Have you not considered in case of retaliation the injured party is encouraged to exact a ransom or forgive (cf. 2:178)? The “House of God” cannot be raised by the hands of those who split blood. Your extolling or praising Him will not add to His glory, nor does any blasphemy or disobedience to His Prophets can take away of His grandeur and dignity; He is already Exalted and Glorified. If you glorify Him by confessing, “Yes! You are my sole Lord”, your glorifications shall bestow purification and radiance to your own soul. So let him who desires pay heed to it (فَمَن شَاءَ ذَكَرَهُ) and occupy a seat close to the Most Exalted One.

PART II

Commentary

Selected Verses

1. CHAPTER    الفاتحة

Al-Fâtihah – The Opening Chapter

(Revealed Before Hijrah)

Al-Fâtihah الفاتحة is the opening chapter of the Holy Qur’ân, consisting of “seven oft-recited verses” (15:87). Every supplicating prayer service starts with its verses. It is called umm-al-Kitâb (Mother of the Book); for it comprehends in summary form all the branches of ethical and moral teachings. It is also called umm al-Qur’ân (Mother of the Qur’ân), as it is a fine summary of the objectives of the Holy Qur’ân and presents the totality of its message in a concise manner. It is also known under the name of al–Hamd (The Perfect and True Praise/Glory), since it opens with the praise and glory of the Lord, the Most High, and its name sab‘a (seven) signify the seven gates of Hell: each verse of it wards off the flames of one of those gates. Its seven verses are recited every day, in every rak‘at of every Salât (ritual Prayer) by all Muslims around the world.  

Al-Fâtihah informs us the real object of Praise and tells us whom should we worship and what should we supplicate. It also contains hidden prophecies and warnings for the Muslims of coming generations. Pages of books are needed to justly appraise the excellence of those truths that comprise Al-Fâtihâh. Its literary charm and conciseness, condensing volumes of meaning in relatively few words, cannot be surpassed. The splendor of its language, its fluency, its clarity, and its spiritual effectiveness miraculously transform human hearts. When rightly understood thoughtfully spoken, it feeds every guest who desires to be entertained at the Divine court. It provides drink for every visitor who wishes to quench his thirst from the fountain of Divine knowledge. It dispels every fear that would lead to the brink of disaster and uproots every worry that would bring on anxiety and depression. It leads every leader who has lost the way back to the right path, humbles every implacable enemy, and cheers up the seeker. There is no physician comparable to it for washing out the poisons of sin and healing the crookedness of hearts. Its words, when carefully contemplated, lead to certitude of the absolute Divine Unity.  

The recitation of Al-Fâtihâh verses in ritual Prayer (Salât) is obligatory. Refelction on its verses show that no prayer can be made without these words. The Attributes of our Creator mentioned here are the basics of all His Attributes and hey are not to be found in any other deity. They refute those who do not believe in prayer or in the Hereafter. Therein is a realisation that our Creator is All-Powerful, He embodies all Excellences and that His Mercy and His Benevolence are indispensable for our survival, and that He is the Source and Fountainhead of all Graces. It tellsa us that we have to estimate ourselves as humble and utterly dependent on His help and His guidance. These are the incentives to the performance of fervent prayer, and they are captured in beautifully succinct words within the seven verses of this chapter. It begins with the words:

بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ

1:1 “With the name of Allâh, Most Gracious, and Ever Merciful”. This verse is a revealed part of the chapter and not a later addition (Abû Dâ’ûd; Ibn Kathîr; Imâm Hanbal). No other verse is repeated so often in the Holy Qur’ân.  It is repeated at the beginning of all chapters (Sûrah) of the Holy Qur’ân with the exception of Chapter 9 (Al-Taubah سورة التوبة). Besides this, a letter written by Solomon to Queen Sheba also begins with these words (27:30). The Holy Prophet attached great importance to this verse. According to him, any work that begins with these words carries Divine Blessings. His famous letters to the kings and the emperors of his time began with these words. It has become traditional among Muslims to recite this verse before the start of any work and enterprise, big or small, with the purpose of seeking Divine Blessings and Help.

The very first word starts with the Arabic alphabet “ba”  بِ. In Arabic, if a words starts with “ba”  بِ it means that there exists an expression before this that has not been mentioned, but is a part of the word. “Ba”  بِ before a word signifies that this should be made a source or a cause of something that is to be achieved. Here the omitted word before Bi-Ism-Allâhبِسْمِ اللَّهِ   (with the name of Allâh) is اقْرَأْ (meaning “Read!” (cf. 96:1 see also Kashshaf of Zamakhsharî). Bi-Ism-Allâhبِسْمِ اللَّهِ  is a reply to the very first revealed word of the Holy Book that was at the same time the first Divine Command – “Read with the Name of your Lord!” اقْرَأْ بِاسْمِ رَبِّكَ. 

The word ism اسْمِ (- name) embedded in Bi-Isam-Allâhبِسْمِ اللَّهِ  is a derivative of wasma and wasmun and means “the mark left by branding”. Ittasamar–rajulu is used when a person chooses a mark of identification by means of which people distinguish him from others. In popular parlance, the isam of a thing stands for its distinguishing mark but, in the view of the learned, it signifies its reality. 

This blessed verse names the Supreme Lord, Allâh. Allâh is the proper name of the Being Whose excellences are the culmination of beauty and beneficence (cf. page 8), Who does not suffer from any shortcoming, and Who combines in Himself all perfect Attributes. Allâh is the Being, Imperceptible, above the reach of reason, beyond of beyond, finer than the finest towards Whom all objects of creation turn in worship: “Whatever is in the heavens and the earth declares the Glory of Allâh. He is the All-Mighty, the All-Wise” (57:1). He has named Himself Allâh, which is comprehensive of all His other names and Attributes. He has not accorded that status to any other name when He says, “Do you not know that there is no one who is called with the same name?” (19:65). The meaning of the word Allâh is known only to Him. 

Al-Rahmânالرَّحْمَـٰنُ  and Al-Rahîm الرَّحِيمِ, translated as Most Gracious and Ever Merciful, are derived from the same root Rahama signifying love, tenderness, grace, mercy, pity, forgiveness, and goodness (Lane). All these qualities are required for exercising beneficence. Both Al-Rahmânالرَّحْمَـٰنُ  and Al-Rahîm الرَّحِيمِ are active participial nouns of different measures denoting intensiveness of significance. An Arabic intensive is more suited to express Allâh’s Attributes than the superlative degree (Bahr al-Muhît). It is wrong to think that Rahmân and Rahîm are the repetition of one and the same Attribute, and they are placed in the first verse of the Holy Qur’ân one after another for the sake of emphasis. The fact is that these are two different Attributes of Allâh. Rahmân is in the measure of fa‘lân, which conveys the idea of fullness and extensiveness and indicates the greatest preponderance of the quality of mercy, which comprehends the entire universe without regard to the effort and asking. It circumscribes the quality of abounding grace inherent in and inseparable from Him. Rahîm is in the measure of fa‘îl. This measure denotes the idea of constant repetition and giving of liberal reward again and again to those who ask for it and deserve it (Bahr al-Muhît).

The difference between Al-Rahmân and Al-Rahîm is that the Rahmân grants of His own accord out of pure grace and beneficence without reference to any deed or request, while Rahîm is the One Who causes good results to follow on good deeds, He would not nullify anyone’s work and labour (cf. 2:218). Allâh is Rahmân in the sense that He grants a pure nature to human beings, without the taint of sin, in the finest make and the best proportions with enormous capabilities for all-round advancement and for attaining proximity to the Creator (95:4). Allâh is Rahîm in the sense that when one makes use of his faculties Allâh blesses his efforts with good results (Ibn Qayyim in Zâd al-Ma‘âd). To punish every sin is incompatible with these Attributes. 

In the words “With the name of Allâh, Most Gracious, Ever Merciful” بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ our Creator has signified His two Attributes that subsist in His Eternal Light. 

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

1:2 Al-Hamd-u-li(l)-Allâhالْحَمْدُ لِلَّهِ  conveys that “all praise is due to the rightfully worshipped Being whose name is Allâh, Who combines in Himself the aggregate of all Perfect Excellences and Praise”. Al–Hamd الْحَمْدُ is that praise which is offered in appreciation for the commendable actions of one worthy of praise. It also refers to the lauding one who has done a favour of his own volition and according to his own choice (Râghib). Allâh did not inaugurate His book with thanks (- shukr) or with commendation (- thanâ) or gratitude (- madah) to Him, but with al-Hamd الْحَمْدُ. Shukr differs from hamd حَمْد in the sense that its application is restricted to the beneficent qualities of someone. Shukr can be used for those who have done a favour, small or great. Madah differs from hamd in the sense that it applies to involuntary beneficence. This kind of praise can be true or false (Lane). Thanâ (accolade) of someone serves the purpose of self-interest or publicity based on some experience. 

Hamd حَمْد is used in both the active and the passive sense, that is, it is used both for the subject and the object, and it signifies that Allâh is praiseworthy and receives perfect praise (Muhammad in Arabic) and He also bestows it (Ahmad). This interpretation derives support from the fact that Allâh has followed up the word hamd with the mention of His Attributes, the most Gracious (Al-Rahmân الرَّحْمَـٰنِ) and the Ever Merciful (Al-Rahîm الرَّحِيمِ). Al-Rahmân signifies that hamd is used in the active sense and Al-Rahîm signifies that it is used in the passive sense, as His Rahîmîyyat is not hidden from those who possess knowledge. Allâh has used the word hamd as a veiled reality that uncovers His face through His Attributes of Al-Rahmân and Al-Rahîm. 

The Bestower of bounties upon His creation of diverse kinds, without any claim on their part, becomes the object of the adoration of all those who become conscious of these bounties. In its culmination of adoration, the worshipper makes Al-Rahmân the Muhammad (loved One; praised One). When Divine commendation and adoration reaches perfection, then Al-Rahîm becomes Ahmad (the lover/or praiser) of the worshipper.

Al-Hamd is that verbal praise and glorification, which is offered to honour the Mighty and the Noble for His acts of beneficence. Al-Hamd is the praise that also implies the humility, lowliness, and submissiveness in the person who offers it (Râghib). Perfect praise and glory is the exclusive prerogative of the Lord of Majesty. The ultimate goal of all kind of glorification be it in a small or a large measure, is our Lord Who guides the misguided and exalts the lowly and is the only object of praise.  

Every type of praise and glory, whether relating to external aspects or internal realities, to inherent excellences or as manifested in natural phenomena, is due exclusively to Allâh. No other shares in it. Whatever true praise or perfect excellence the wisdom of the wise can imagine or the minds of thinkers can contemplate belongs to Allâh. The true Praise Al-Hamdالْحَمْدُ is the due only of Allâh, Who is the source of all grace and light and exercises beneficence deliberately and not under compulsion. He is the true Benefactor, and from Him proceed all benefits from beginning to end; and for Him is all glorification, in this world and in the Hereafter, and all praise that is bestowed on others reverts back to Him. 

The word hamd contains in it the refutation of the worshippers of humans, animals, and idols. They praise their imagined deities and ascribe to them the Attributes of God. Their deities lack love, tenderness, grace, mercy, pity, forgiveness, goodness—the high qualities that are required for exercising beneficence. Even if they ascribe such qualities to them, they cannot of their own accord grant to humankind grace and beneficence irrespective of their deed or request, race or religion. Allâh is that Perfect Deity Who grants to all living creatures the shape and constitution appropriate to them, without their asking. Such a Lord who combines in Himself all perfect Attributes, and Who is free from every defect, the One without associate and the Source of all beneficence, is to be rightfully praised. 

The Holy Prophet (pbuh) said, “Allâh is free from imperfection and I begin with His praise as many times as the number of His creatures, in accordance with His Good Pleasure, equal to the weight of His Throne and equal to the Ink that may be used in recording His words” (Abû Muslim).  (See also the exegesis of chapter 1, page 252-254)

In the words that follow – Rabb al-‘Âlamîn رَبِّ الْعَالَمِينَ, the word Rabbرَبِّ means Creator, Sustainer, and Guardian Evolver to Perfection of the Universes. According to Lisân al-‘Arab and Tâj al-‘Arûs, the two most authentic lexicons, the word Rabb رَبِّ has seven connotations, namely: Mâlik (Supreme Master), Sayyad (Chief), Mudabbir (Determiner), Murabbî (Provider), Qayyûm (Sustainer), Mun‘im (Rewarder) and Mutammim (Perfector).   

The word al-‘Âlamînالْعَالَمِينَ is a plural of ‘âlam (realm), which is derived from ‘alama and means knowledge, sign, distinguishing mark, created object, and realm. Thus al-‘Âlamîn includes any sign by means of which one is able to know its Creator. The expression employed here is not Khâliq al-‘Âlamîn (Creator of the worlds) but Rabb al-‘Âlamîn. The word al-‘Âlamîn is to be translated as all the worlds or many worlds. This can refer to worlds of particles and elements in cosmos, the worlds that are manifest and those that are hidden, worlds of plants and animals. The expression also includes the worlds of knowledge, worlds of human thoughts and intellect, and worlds of non-particles, the worlds of Paradises, the worlds of Fire and Hell (55:46-75, 88:4-16), the worlds of souls (nafûs) and many other worlds that are known only to Allâh (6:59; 6:73). Al-‘Âlamîn is everything other than Allâh. 

The word ‘Âlamîn has its root also in ‘alama which means to know. ‘Âlam in the sense of knowledge means something concerning which report or information is given. Thus, ‘Âlamîn are the means by which one knows the Creator.  Rabb al-‘Âlamîn رَبِّ الْعَالَمِينَ impels the seeker to seek knowledge about his Creator, the Sustainer, and his Evolver. Sometimes, al-‘Âlamîn is used in a restricted sense. We read, “O Children of Israel! Remember My favours, which I conferred upon you that exalted you above all your contemporaries”الْعَالَمِينَ” (2:122), or similarly, “Blessed is He Who revealed Al-Furqân (the Holy Qur’ân) to His servant that he may be a warner to all humankind  الْعَالَمِينَ” (25:1). In verse 2:122, the restriction applies to the people of a particular period, and in 25:1 the restriction is to humankind. In both cases al-‘Âlamîn الْعَالَمِينَ cannot include the other realms of non-particles and that of animal and plant worlds. 

Allâh, as Rabb al-‘Âlamîn, has provided all the means for the physical requirements of all kinds of life, without discrimination (35:25). Rabb al-‘Âlamîn is an outright refutation to those who seek to confine the Providence and His Grace to their own people, believing that their own communities were preferred (cf. 35:25). If it is so, people may have reason to complain that God was gracious towards some chosen people and not towards others. Some may say that a particular people was given a Book so that it may be guided thereby and another was not, or that He manifested Himself through His Words and Revelation and signs in a certain age but remained hidden in another age. By extending His Providence universally, He disposed of all such objections and exercised such universal benevolence that no people or age was denied the beneficence of His material and spiritual grace. These words are also a refutation to those who have taken the created as their lord, as the expression of Creator, Nourisher, Sustainer, Guardian; Evolver of the world cannot be applied to created lords. 

The expression Rabb al-‘Âlamîn tells us that none of the forces in operation in the heavens and the earth in various shapes and forms to ensure the proper running of the universe operates on their own, but that Divine power operates through them. All the faculties with which the celestial bodies and earthly elements are invested are but a reflection of the Powers and Attributes eternally possessed by Allâh, the Supreme. With the words Rabb al-‘Âlamîn رَبِّ الْعَالَمِينَ Allâh has made it plain to us that the cosmos and its spheres are nothing in themselves; it is His dominating Power (Rabûbîyyat) that operates in them, as it were, from behind a screen. He makes the moon shed light in dark nights that ripen the fruits. He manifests a glorious light by His Power of Rabûbîyyat through the instrumentality of the sun and makes manifest His multifaceted Designs in various ways. It is His Power of Rabûbîyyat that descends from the sky in the form of rain that revives and refreshes the dead earth, and provides drink for the thirsty (cf. 30:48-50). It is His Power of Rabûbîyyat that gives fire the quality of combustion and invests the air with the quality to refresh life, make flowers blossom, lift clouds, and convey the beautiful sounds (cf.: 56:57-74). It is His Power of Rabûbîyyat that enables the earth to carry on its back humans with their burden of sins, and the beasts. “The heavens are about to burst on account of that, and the earth about to split asunder, and the mountains to fall down in pieces, because they have ascribed a son to the Most Gracious” (19:91-92). His Rabûbîyyat sustains the earth despite these claims.

Divine Power manifests itself as the power of the hand manifests itself through the pen. We say the pen writes but, in fact, it is the hand and not the pen that does the writing.  Similarly, it is true that all the heavenly bodies and earthly elements, indeed every atom in the lower and upper spheres that is visible and perceptible; manifest themselves by virtue of the powers of the Rabb al-‘Âlamîn.

A magnifying glass, by reflecting the rays of the sun, may ignite fire, but that causes no diminution in the power of the sun. Fruits are fostered and ripen under moonbeams, but that process does not wear down the moon. These natural phenomena furnish insight into Divine working. The same principle is at the center of all spiritual phenomena. The universe has come into existence through the word kun of Rabb al-‘Âlamîn. The same idea is expressed in another verse (27:44) that the world is as if a palace with floors paved with transparent glass, under which runs a strong current of water. An unaware person ignores the glass and is afraid to step on the floor lest he should tumble into the swift current. In 17:70, it is stated: “We (…) have carried them over land and sea”; which also conveys the same idea, namely, that horses, cars and ships are only the visible means of carriage and that it is Divine Power, which is the real carrier. This Rabûbîyyat is operative and pervasive throughout the universe, in the heavens, in the earth, in bodies, in souls, in the realms of knowledge, substances, and essences and in animals, plants, minerals and all others. This Rabûbîyyat sustains all. A human being receives sustenance from the spring of this Rabûbîyyat, from the early embryonic, even pre-embryonic state, to the time of death, and beyond in the stage of life in the Hereafter. Divine Providence (Rabûbîyyat) is thus the creator of every existing thing and Sustainer of every extant object, yet it is the human being that benefits most by it. Here the human being who is supposed to be the vice-regent of Allâh on this earth is being reminded that Allâh is the Lord and Providence of the universe, so that the horizon of his hopes may be extended and he may believe in the statement of our Lord: إِنَّنِي أَنَا اللَّهُ لَا إِلَـٰهَ إِلَّا أَنَا “I, and I alone am Allâh. There cannot be, is no other and will never be one worthy of worship but I” (20:14).

الرَّحْمَـٰنِ الرَّحِيمِ 

1:3 Al-Rahmân الرَّحْمَـٰنِ and al-Rahîm الرَّحِيم are the two basic Attributes of Allâh.Two principal Divine Graces are embedded in these two Attributes: the Grace of Rahmânîyyat (Graciousness and Beneficence), and that of Rahîmîyyat (Compassionate Mercy). Both these Graces with all other Graces were always with Him as they are present today. Allâh intended that He be known. Therefore, He, from His eternal and all-embracing Knowledge (Al-‘Alîm) created existence from non-existence by His commanding word “Be!” (Amr). He provided through His Grace of Rabûbîyyat all the means to earthly and heavenly objects to sustain. He then extended His Grace of Rahmânîyyat to the living realm, without reference to any merit or right of any of his creation, in relation to their respective requirements (14:34), and not as a recompense of any action on their part. It is because of His Rahmânîyyat that everything capable of sensation and consciousness is alive, works, eats, drinks, feels secure against afflictions and has its needs fulfilled. In verse 67:19, this aspect of His Rahmânîyyat is presented, ”Have they not seen above them the birds with spread out wings (in flight), which they also draw in? None but al-Rahmân  الرَّحْمَـٰن holds them (there).”  

All the mainstays of life proceed from His Rahmânîyyat (cf. 17:110) and every believer and disbeliever, good and bad, is benefiting from it according to his needs. His Rahmânîyyat pours forth on all His creatures, without discrimination, through the sun, the moon, the earth, and its vegetation and other innumerable bounties. Allâh, out of His eternal knowledge, knew that the best creature on His earth would have a longing to know Him and an urge to worship Him. Just as the Gracious Lord provided food for the body at the time of need, so did He provide spiritual nourishment. Out of His Rahmânîyyat He sent messengers as guide. Many remained heedless and rendered no thanks. He says, “And when it is said to them, Prostrate to the Most Gracious (الرَّحْمَـٰنِ). They say, What is this the Most Gracious? Shall we prostrate to whatever you bid us to show submission? So this increased them in aversion. Blessed is He Who has placed stars in the heaven and has set in it the glowing sun and the glittering moon.” (25:60-62).  

He says: “…He gives life to earth after its death” (30:19). The dead earth signifies extreme moral and spiritual decay and Divine Revelation can bring it back to life. It’s sending through His Prophets and Messengers was not due to the prayer and supplication or the purity and piety of any of those individuals. When the spiritual darkness reaches its peak (30:41), the dark gloom of humanity stirs Allâh’s Mercy to compassion for troubled humankind. Allâh’s Rahmânîyyat demanded the descent of the glorious Light in that extreme spiritual darkness (cf. 30:41) to illuminate His earth. This darkness reached its extreme at the time of the advent of the Holy Prophet (pbuh). The most Perfect Man (- insân-i-kâmil) was commissioned to receive it. He was addressed: “We did not send you (O Muhammad!)but as a blessing and mercy for all beings.” (21:107) The dark world experienced the bright Light in the form of His Book; Al-Qur’ân, the like of which none had seen before and none shall after (cf. 6:155-157; 16:64).  

“And it is He Who has made the night and the day, one following the other; (He has done it) for (the benefit of) the person who would care to receive exhortation and who would care to be grateful” (25:62.). The day and night alternate, and by the wisdom underlying this system the seeker of insight is instructed; he is thereby relieved again and again from the darkness of ignorance and neglect through Reformers (Mujaddidîn) and His special friends (Auliyâ, Saints of Islam), so that he who is disposed to the Truth will be grateful and may render thanks for the repeated Divine bounties. 

His Rahmânîyyat covers both believers and disbelievers. In 7:156 Allâh says, “My Mercy embraces all things.”  In verse 21:42 we read: “Who protects you by night and in the daytime from (the punishment of) the Most Gracious (الرَّحْمَـٰن)? But rather (than to thank Him) they are averse to proclaiming the greatness of their Lord.” It is because of His Rahmânîyyat that He gives respite to the disbelievers and the disobedient, so that they may have the opportunity to repent (19:75; see also 7:183, 13:32 and14:10).

He named Himself Al-Rahmân الرَّحْمَـٰنِ and said: “Call upon (Me by the name of) Allâh, or call upon (by the name of) al-Rahmân. (17:110). His attributive name Al-Rahmân, unlike His Attributes of resemblance such as al-Kalîm (one who speaks), al-Basîr (one who sees), or a(l)-Sam‘î (one who listens), is exclusive to Him and cannot be shared by anyone else.  This shows that the Grace of Rahmânîyyat is very comprehensive.  

Allâh’s attributive name Al-Rahîm الرَّحِيم follows Al-Rahmânالرَّحْمَـٰنِ  to preserve the natural order between them. Whereas Rahmânîyyat has a universal character and requires no effort from the side of Allâh’s creatures, Rahîmîyyat is concerned exclusively with human efforts and requires human actions. Only the human being is endowed with the capacity to worship, pray, supplicate and carry out deeds of righteousness for the sake of others – deeds that are to be rewarded.

Some declare that there is no use for prayers and fasting and say that if fortune favours them they will escape ill fate. In other words, their attitude is whatever has to be shall be. However, Allâh says, “Whosoever has done so much as an atoms weight of good will see (the good result of) it” (99:8), establishing His law of cause and effect based on striving and effort that leads to success, rather than being the result of random favours and  punishment.  

To worship and pray is in human nature, and responding to prayer originates from Allâh’s Rahîmîyyat. “Your Lord says, Call on Me, I will answer your prayer”وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ (40:60), and He says, “Those who believe and do deeds of righteousness We shall invariably rid them of their evils, and We shall, of course, reward them according to the best of their deeds” (29:7). “And as to those who believe and do deeds of righteousness We will certainly admit them to (the fold of) the righteous” (29:9), and “Allâh suffers not the reward of the doers of good to be lost” (9:120). Good actions together with worship are the prerequisites for invoking Allâh’s special Mercy.

Allâh’s Rahîmîyyat does not let go to waste anyone’s work or effort. Indeed, He crowns them with results and achievement. If a person did not believe that his labour and his work would produce fruit, he would grow indifferent and lazy. Thus, Allâh’s Rahîmîyyat, widens the horizon of human hope and acts as a powerful incentive towards good deeds. It is certain that Allâh hears the prayers and supplications, accepts good deeds, and averts calamities and catastrophes.

It is through the operation of Rahîmîyyat that a person is enabled to reach his goal, and by means of its Blessings and Light, he reaps the harvest of his efforts and diligence. That is why Allâh’s Rahîmîyyat is mentioned immediately after His Attribute of Rahmânîyyat. It must be realized that the effectiveness of the Divine Words of the Holy Qur’ân, working upon human souls, is brought about by Allâh’s Rahîmîyyat. For seeking the benefit of Rahîmîyyat, it is incumbent on a person to strive. These two Divine Graces, the Grace of Rahmânîyyat and that of Rahîmîyyat, are indispensable for our very existence. They are the most evident manifestations that keep the whole system of our lives running. For sustaining life, growth, and evolution the All-Mighty has set in motion the two springs of two Graces, which, in fact, are two of His Attributes, for the fostering of our total existence. 

مَالِكِ يَوْمِ الدِّينِ

1:4 The fourth Divine Attribute Mâlik-i-Yaum al-Dînمَالِكِ يَوْمِ  الدِّينِ (the Master of the Day of Requital) follows His two Attributes of Mercy. Mâlik مالك and Malak  ملكare two different words from the same root Malaka ملك. According to the rules of forming derivations in the Arabic language, the larger the number of letters added to the root word, as the alif  in Mâlik, the more intensive and more extensive does the meaning become (Bahr al-Muhît). Hence a Mâlik مالك or Master is one who possesses the right of ownership over a thing and has the power to deal with it as he likes. Mâlik is the one whose hold on that which he owns is complete, and who can use it in any way he pleases, who has sole title to it, with no one having any share in it. In this sense, Mâlik is not applicable to anyone other than Allâh.

Mâlik is more than Malak who is a king or ruler (Lane). The use of Mâlik مالك shows that the All-Mighty is not like a king or a judge who is bound to give his judgment strictly in accordance with the prescribed law, but being the Master He can forgive or give more than the due and show mercy wherever and in whatever manner He may like. As Mâlik He has full authority to dispense reward and punishment. It is obvious that no one can truly be called Master unless he has the power to pardon or punish as he may like and determine. He does, as He will. There is no room for anyone to find fault with what He decides and why He decides to do a thing. The attributive word Mâlikمالك serves a twofold purpose. On one hand, it gives courage, hope, and confidence to a person who has, in a moment of weakness, committed some wrong or sin, not to lose hope as the beneficent Allâh being his Master has the power to forgive or even give more. On the other hand, it serves as a warning against taking undue advantage of the graciousness and beneficence of Allâh. Both these are essential for human spiritual progress and advancement. 

In the words Yaum al-Dîn  يَوْمِ الدِّينِthe word yaum  is usually translated as “Day” (5:3; 8:41; 9:25), but it also means time, absolutely short or long, day and night, and eons (Tâj-al-‘Arûs).  This word is used in the terminology of the Holy Qur’ân referring to any period of time (3:9; 6:15; 7:14), any moment (5:28; 6:15), one year (22:47), one thousand years (32:5), fifty thousand years (70:4), or eons, a period which we cannot count in our reckoning (32:4). The Divine attribute Mâlik-i-Yaum al-Dîn  مالك يَوْمِ الدِّين is a link between the Attributes Rabb رَبِّ  (- the Nourisher to perfection), al–Rahmân (- the Most Gracious), and al-Rahîm (- the Ever Merciful). This attribute shows the development of continued Divine Mercy. 

The Grace of Mâlik-i-Yaum al-Dînمَالِكِ يَوْمِ الدِّينِ (Supreme Master of the Day/Time of Judgment and of Requital), unlike that of Al-Rahîm, does not manifest itself merely in response to efforts and exertions in the present life. It connotes that on that Day every comfort and torment, pleasure and pain that a human being will experience shall proceed directly from Allâh. He will be the sole Master of Dispensation; nearness to Him or distance from Him will determine eternal happiness or long-lasting misfortune. For those who had believed in Him, had held fast to Divine Unity, and had dyed their hearts with His pure love, the light of the Mercy of Mâlik مالك shall cover them and protect them. All comfort and joy from requital and reward will be seen as emanating directly from Him, with no screen or barrier in between, nor will there be any room left for any doubt, that He is the only Lord Who decides according to His discretion. Its recipients will find a perfect state of felicity enveloping their bodies and souls and their exterior and interior, leaving no part of them outside the embrace of this great happiness. Those who did not experience Divine Love, because of their evil deeds, will be denied this joy and comfort. 

Allâh has named Himself Mâlik-i-Yaum al-Dîn مَالِكِ يَوْمِ الدِّينِ (the Supreme Master of the Day/Time of Judgment and of Requital).Requital may not always follow Judgment immediately. All our actions in this life are judged, but their requital, deliverance, or punishment may take some time. This can be likened to a judge who passes a judgment of sentence for a crime, but the punishment may be carried out at a later time. There are ample indications in nature and in our lives that the Divine Law of requital is constantly at work and is being manifested every moment. In fact, punishment for wrongdoing is necessary in the Divine scheme, as is the reward for good deeds. Reward and punishment are different phases of the exercise of the Attribute of Mâlikîyyat. Fear of punishment is a powerful deterrent designed to crush evil. The pressure of legal penalties is a strong discouragement to wrong, and whenever it relaxes its hold, evil begins to crop up. 

The Judgment referred to Yaum al-Dîn يَوْمِ الدِّينِ is the perfect and final requital mentioned in the Holy Qur’ân in the words:الْيَوْمَ تُجْزَىٰ كُلُّ نَفْسٍ بِمَا كَسَبَتْ ۚ لَا ظُلْمَ الْيَوْمَ. “This day every soul shall be requited for deeds it has accomplished. No injustice will be done this day.” (40:17) This is reinforced in verses 40:7-20.This perfect requital, however, demands a perfect manifestation of full Divine Sovereignty, which excludes all instrumentality.

The enduring Grace of Mâlikîyyat is the most exclusive of all Divine Graces, and is the culmination of other Graces. Its recipient ascends to the apex of everlasting felicity, which is the fountainhead of all joys. Whosoever is debarred from this Grace is condemned to Divine punishment. Its manifestation demands that the perfect Might of the Master should shine forth directly in its full splendor without the intermediary of any veil. This ultimate grace should be manifested with the utmost clarity, excluding every possible doubt, so that its deliberate bestowal on the part of the Gracious Bestower is the Reality. This grace is the culmination of the supreme manifestation of the unveiled Beauty of the Beneficent One, a certainty emerging from potential into actualization. 

The requital of the Eternal Master should become manifest like the brightness of the day. The recipient of grace should realize with the highest degree of certitude that it is indeed the Sovereign of the universe and his Supreme Master Who has bestowed on him felicity and joys for his good deeds. . 

The manifestation of such perfect, superb, and enduring grace shall be clear and bear the Divine attestation. This manifestation of grace shall comprehend the highest and most refined pleasures for the soul. The imperfect, limited world of bodies lacks capacities, and is not suited to serve as a sphere for this grand manifestation, brilliant lights and eternal bounties, nor can it comprehend those full and enduring auroras. An altogether different realm is needed for the manifestation of the grace of Mâlikîyyat, independent and free from the opaqueness of physical spheres, adequate to demonstrate the absolute and pure Light of the Overpowering Unique Lord. 

Yet a foretaste of this most special grace is vouchsafed in this very life to those perfect and purified persons who tread on the path of righteousness and God-consciousness, and reach the proximity of their Lord. They discard their worldly desires. Their bodies are in this world, but their hearts are already with their Lord. They wean their minds away from all temporalities and make a break with human ways and values, and their faces are turned towards their Lord full of hope. The Beneficent Lord also treats them in like manner and manifests His Light to them in a way in which it is not manifested to others except after death, and thus they become recipients in this very life of a portion of the Light of this most special Grace. 

Mâlikîyyat follows Rahîmîyyat. This sequence is in agreement with the Book of Nature. Perfect composition in a Book of Revelation demands that the order followed in the Book of Nature should also be kept in view in a Book of Revelation. To reverse the natural order in composition is to reverse the law of nature.

These are the four Divine Graces that are mentioned right in the beginning of the Holy Qur’ân. Glancing at the Book of Nature, we first encounter the Rabûbîyyat (universal Providence of Allâh), next His Rahmânîyyat (Graciousness and Beneficence), and then His Rahîmîyyat (Compassionate Mercy), and finally His attribute Mâlik-i-Yaum al-Dîn (the Sole Dispenser of ultimate reward and punishment). Elegance of syntax requires that the order of priorities in the Book of Nature should be reflected in in the same sequence in the Book of Revelation. 

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

1:5 Na‘budu نَعْبُدُ is derived from ‘abada عَبدَ and means to serve, adore, obey, venerate, submit, devote, accept the impression of a thing. It also means to impress Divine Attributes (Lisân, Tâj, Râghib). According to Ibn ‘Abbâs, the meaning of commanding word A‘budu أعْبدوْا, “Serve (Me)!” (2:21) is in the sense of “Know (Me)!” It also means, “Be lowly towards Me!” No being can be lowly towards another unless the first knows the second. The real worship is to impress Divine Attributes (Râghib; 2:138). The Holy Prophet (pbuh) said each act performed for the sake of Allâh and to please Him is an act of worship (Bukhârî). Thus, the idea of worship is not limited to the ritual Prayers, counting beads in the hand and fasting. Nasta‘în نَسْتَعِين is derived from ‘âna, meaning to aid or assist (Lane; Tâj).  

With the words “You alone do we worship and You alone do we implore for help” إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ, the worshipper declares as if, “O Lord! We have adopted You alone for our worship, preferring You over all, and we adore nothing save Your countenance, and we believe in Your Unity. Allâh has placed the phrase, “You alone do we worship” before the phrase, “You alone do we implore for help” as a reminder that the worship takes precedence over imploring. He has placed these words after mentioning His four Attributes. In doing so, He has reminded us of His Graces of Rabûbîyyat, Rahmânîyyat, Rahîmîyyat, and Mâlikîyyat before supplication. Thus, the worshipper begins, as if he says, “Lord! I thank You for my seeking help from Your Providence and Sustenance (Rabûbîyyat), and I thank you for Your bounties with which You have favoured me long before my existence, and for those You gave to me without asking You for them (Rahmânîyyat). Now I invoke Your Rahîmîyyat. Give me the strength to offer my Prayers before You and to place my petitions before you. I hope for a good reward (Mâlikîyyat) for my deeds and efforts, which I have done in Your Name and for Your sake, seeking to please You; rewards you bestow on those supplicating, praying and begging for help from You.” These words thus urge us towards the grateful appreciation of gifts that have been granted, and towards eagerness for whatever is perfect and excellent, and towards the steadfast supplication required. They also urge us towards non-reliance on one’s own competence and ability and towards throwing oneself before the Holy One in hope and expectancy, persisting in worship in all humility with glorification and praise, in a state between fear and hope.

The statement, “You alone do we implore for help,” urges us towards confession and the acknowledgement that we are weak and cannot carry out the duties of worship without Allâh’s special help, and that we cannot seek the ways of spiritual pleasure without His support. It also demands from us that we discard pride and arrogance and hold fast to the Power and Might of Allâh when we experience difficulties and hardships. When we say, “You alone do we implore for help,” it is as if the Lord of Glory were saying, “O My servant! Regard yourself as dead and then seek life from Me, for I give life” (cf. 3:27). Let not a youth take pride in his vigor, nor let not an elder rely on his staff, nor a wise one feel elated with his intelligence, nor a scholar trust in the accuracy of his knowledge, the soundness of his understanding, or the keenness of his intellect. Let not a worshipper depend for support neither on his inspiration nor on the fervor of his prayers. Allâh does what He pleases, rejects whom He pleases, and admits among His chosen ones whom He pleases (cf. 3:26).

“You alone do we implore for help” also warns us of the allure of the evil-prompting ego (Nafs al-Ammârah), which endangers our souls like a vicious reptile who swallows up its victim. There is no power and no strength except from the Power of Allâh. It is His Power that annihilates the satans in us. Allâh teaches His servant these words, which are a source of hope for him, and says, in effect, “O My servants! Beg of Me with humility and in lowliness.” For His help we have to struggle to get rid of all prideful behaviour meant to impress others, confusing ideas about Allâh’s Lordship, superstitions, dogmas, and dark thoughts.

With the words “You alone do we implore for help” we are urged to come forward, in our obedience to Him, with the utmost effort, standing upright in Prayer, responding to His Call. We spare no pains in our striving, in observing His commands, and in seeking His pleasure. With these words we are seeking His help and His protection against pride and self-glorification, and we beg of Him to grant us the strength that would lead us to win His pleasure. We are firm in our obedience to Him and in His worship, and we implore that He writes us down among those who submit to Him. 

When we implore, “You alone do we worship and You alone do we implore for help”, we also mean to say, “We adore and worship You, making use of all the resources and means that You have granted us. You have granted us a tongue that can glorify You, ears that can listen to Your words, feet to walk on the right path, hands to give generously, and intellect to reflect. How wonderful are these gift to render thanks.” This is one significance of the plural form “we worship” and “we implore for help.” This is our confession that no part of our body has neglected His gifts The use of the first person plural  also conveys that this prayer is for us as well as for the benefit of all our near and dear ones and even for all of humanity. Thus, Allâh urges the believers towards mutual accord, unity, and love.

He alone is capable of true worship to whom the love of Allâh draws so close that his own self is excluded altogether. The impression of His magnificence on the heart should be so deep that the entire world should appear to be dead in contrast with Him; every fear should derive from Him alone, and all pleasure should be in His love, and all joy in seclusion with Him, and no comfort without Him. However, this state cannot be achieved without the special help of Allâh, the Most Excellent in His Powers and Attributes. Therefore, the Supreme Being taught us to say, “You alone do we implore for help”; that is, we cannot carry out worship in the true sense unless we receive special help from Allâh. Nevertheless, we can beg Him for the gift of keenness, eagerness and readiness of heart and overflowing faith and joy. We can then beg Him for light to embellish our hearts with the decor of Truth and the garments of delight, so that we may win the certainty of Faith and arrive at the ocean of Reality. To worship Allâh as the real object of all Love is true saintliness, which is the highest degree a human being can reach, but this is unattainable except with His help. It is attained when His magnificence is imprinted on the heart and the heart is filled with His Love and relies totally on Him and chooses Him alone and prefers Him to all else, making His remembrance its only goal.

Allâh created us, and sent us a law and prescribed for us rules while informing us of the penalties for breaking them. The primary object of all this is not that we should attain to salvation. We have been created for perpetual servitude of our Creator. The object of our religious life is eternal serfdom to Allâh, salvation being its necessary, associated attainment.

Freedom from sin is also not the object of law and the ordinances; freedom from sin is also a concomitant of the true objective of our life. The words of Allâh, the Exalted, “You alone we worship and You alone do we implore for help” indicate that all good fortune is comprised in putting oneself in accord with the Attributes of the Lord of the worlds. The essence of worship is to take on the complexion of the worshipped One and that is in the eyes of the righteous, the culmination of Supreme Grace.

A worshipper is not a worshipper in truth unless his character reflects the Attributes of the gracious God (Rahmân). Therefore, one feature of true worship is that a kind of providence reflecting the Rabûbîyyat (Divine Providence) of the Lord of Honor should take its birth in the worshipper, and in a similar way the Attributes of Rahmânîyyat (Graciousness), Rahîmîyyat (Compassion and special Mercy), and Mâlikîyyat (Mastership of Requital) should be reflected in him (2:138). This is the right path, which we have been commanded to seek, and this is the way that we have been urged to hope for from the Bounteous Lord of open Grace.

When the servant of Allâh says, “You alone do we worship and You alone do we implore for help,” with all his sincerity and loyalty deeply immersed in Divine remembrance and Love, then Allâh, the Sublime, causes a wide stream of righteousness to stream forth, which flows down onto his heart filling it with love and tranquillity. Though he approaches Allâh with a paltry offering, Allâh, the Exalted, bestows on him the precious gift of His attention. The servant of Allâh is then granted a volume of insights and verities and such strength that no one can stand in opposition to him. He attains the excellence of siddîq (the righteous and the truthful). Raised to the rank of siddîqîyyat he worships Allâh to the extent of his capacity and potential, in full realization of his feebleness and nothingness, he adheres to truthfulness, and he turns away from every type of pride and falsehood.

When he utters the words: “You alone do we worship,” that in itself is worship of high quality. Whether he utters the words, “You alone do we implore for help,” or not, Allâh, the Sublime, the Source of all righteousness, helps him and reveals to him the high tenets and verities of siddîqîyyat (4:69). 

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

1:6 In the words, “Lead us on the exact right path till we reach the goal” اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ, the word Huda هُد is used in particular when Allâh guides a person (19:76). Huda is to lead someone towards light (Ibn Mas‘ûd; Ibn ‘Abbâs ). It also means to guide someone with kindness, to show the right path with kindness and to make a person follow the right path until that person reaches the goal (Baqâ; Lisân, Tâj, Lane). It is opposite of dzâllîn ضالِين or those who have gone astray, mentioned in the next verse. When we say, “Lead us on the exact right path till we reach the goal,” اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ, we are not limiting ourselves to following the path that is shown or pointed out to us, but we are asking for Divine Company until we reach our goal or destination. Guidance means being led with kindness, like a child who holds the hand of his mother or father. We are told, “All perfect and true praise belongs to Allâh Who guided us to attain to this (Paradise). We could never have been led aright (to this) if Allâh had not guided us” (7:43).  It also means to point out something with kindness as in “And We have pointed out to him (the human being) the two conspicuous high ways (of right and wrong)” (90:10). The guidance that we are asking for is also to reach the excellences of Allâh’s Attributes (2:138) as He has said, “And those who strive hard in Our cause We will certainly guide them in the ways that lead to Us” (29:69). 

Undoubtedly, the four basic Attributes, as mentioned earlier (1:2-3) are sufficient for the cleansing of our abominations and vice. Thus, Allâh has taught His worshipper to say, “Guide us!” اهْدِنَا. Next, He taught us where He should guide us, as if it was His pleasure to bestow gifts of His guidance upon His servant. The seeking of guidance is like turning to an eminent physician and placing oneself wholly into the hands of the healer.

Al-Sirât  الصِّرَاطis that path which is wide enough and can be walked on without difficulty or any danger. Al-Sirât  الصِّرَاطis also a path, all of whose sections are properly adjusted and joined to one another (Râghib). Al-Mustaqîm الْمُسْتَقِيمَ is a path without crookedness, un-deviated and straight. It has also the meaning to stand erect, firm as in ritual Prayer, and rise (as in the Night Prayer called Tahajjud; Râghib). Allâh has very clearly defined the exact right path  (الصِّرَاطَ الْمُسْتَقِيمَ) in verse 36:61 where He says: “…worship Me! This is the straight and right path” وَأَنِ اعْبُدُونِي ۚ هَـٰذَا صِرَاطٌ مُّسْتَقِيمٌ. The straight path is the path that leads back from Asfal Sâfilîn أَسْفَلَ سَافِلِينَ, from the extreme depth back to the state where the human being started his journey; namely that perfect state  “Ahsan al-Taqwîm أَحْسَنِ تَقْوِيمٍ (95:4( 

Al-Mustaqîm الْمُسْتَقِيم, derived from qama, has the sense of steadfastness; Istiqâmah is steadfastness. Steadfastness (-istiqâmah) means to place things and affairs in right order. In other words, the natural order may be described as steadfast. Unless the human mold is maintained in its natural order and in its normal condition, it cannot develop its excellences. Allâh has already commanded us to be steadfast when He said, “O you who believe! Be steadfast, upholders of the right for the cause of Allâh, bearers of true witness in equity” يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ (5:8). When this state is reached, one realizes the significance of “Call on Me, I will answer your prayer” ادْعُونِي أَسْتَجِبْ لَكُمْ. (40:60). It is through istiqâmah (steadfastness) that Allâh accepts our prayers. He said, “The prayer of you both has been accepted. Remain you two steadfast and follow not the way of those who do not know” قَدْ أُجِيبَت دَّعْوَتُكُمَا فَاسْتَقِيمَا وَلَا تَتَّبِعَانِّ سَبِيلَ الَّذِينَ لَا يَعْلَمُونَ (10:89). It is istiqâmah (steadfastness) indeed by means of which we reach the proximity to our Lord. It is the fragrance of istiqâmah that is exuded by the dust of Prophets and apostles and the Siddîq (truthful and the righteous) and the Shahîds (Bearers of Testimony to the truth of the religion of Allâh by their words and deeds). During periods of hardships and afflictions, Allâh sends down tranquillity into the hearts of His servants. When the servant perceives signs of approaching death, he does not start contending with His Generous Lord, calling upon Him to save him from the visitations.  In fact, the true lover goes forward at this hour holding life of no account. He has already laid aside the love of life and placed himself entirely at the disposal of His Lord. Allâh says, “Of the people there is he who sacrifices his very life seeking the pleasure of Allâh. And Allâh is very Kind and Compassionate toward such (of His) servants” (2:207). Istiqâmah (steadfastness) is identical with fanâ (sacrifice of self), the term used by the Sufî. 

Allâh is the loftiest name of our Creator. Similarly, the highest human attribute (Ism-i-‘Âzam) is istiqâmah (steadfastness). Allâh gives glad tidings, “Verily, those who say, Allâh is our Lord, and then remain steadfast, the angels will descend upon them (saying): Have no fear nor grieve, rather rejoice at the glad tidings of receiving the Gardens (of Paradise) which you have been promised.” إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ (41:30).

The words to ask to show us the straight path, keep us steadfast while we are treading on the course that leads to Your presence, and safeguard us from the punishment اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ are treasures full of wisdom.   

صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

1:7 Three states are mentioned in this verse. The first is the state of Divine favour أَنْعَمْتَ عَلَيْهِمْ, the second the state of Divine wrath الْمَغْضُوبِ, and the third the state of Divine misguidance الضَّالِّينَ. These three descriptions illustrate the three conditions of human beings that are the products of their own activity or inactivity. When we use the word Ghadzab غْضب for Divine wrath or Divine anger, we may be ascribing upon Allâh the attribute of negative emotion. But Allâh says He possesses only all beautiful Attributes وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ (7:180). The fact is Allâh’s wrath is but a reflection of the human beings own attitude. The true nature of Divine wrath is the state of the loss of Divine Mercy, otherwise termed as the state of Divine displeasure. When a person abandons the right path, which is the means of receiving Divine Mercy, he forfeits Divine Mercy, and those who lose the way to Divine Mercy are lost. This is the significance of the word Divine wrath.

Similarly, some people ask why Allâh should have the attribute of misguidance. Those who ask about Divine guidance do not realize that Divine guidance is accorded only to those who strive for it and walk the way that one must walk to have Divine Mercy. Those who object to Divine misguidance do not reflect that, in accord with His eternal law, Allâh treats everyone according to his intentions. Those who would not strive after Him because of indolence and negligence, He deprives of His support for guidance. He says, “And those who strive hard in Our cause We will certainly guide them in the ways that lead to Us” (29:69). Thus, it is not Allâh Who misguides; it is the refusal of human beings to strive for Allâh’s guidance that earns them wrath.

Since the search for guidance and purification of self are not enough for the attainment of nearness to God, without the practical example from divines and those rightly guided, Allâh, the Holy, did not confine His direction to the instruction, “Lead  us on the exact right  path”, but also exemplified it as the path of  those upon whom He has already bestowed His favours. Their ways were the ways of Divine guidance. They carried with them the Light of Allâh, and through them, the hearts of people were illuminated. In this verse, Allâh did not teach us the prayer, “Do not include us among the law-breakers and the rebellious.” Instead, He taught us to pray for being included among the favoured ones. People gifted with God-fearing hearts and His Light do not regard any path (- tarîq) as Sirât صِرَاطَ until it comprises the prominent features of the Faith selected by Allâh. These are rectitude, leading to the goal with certainty, being the shortest; being broad and safe for travellers. Thus the goal is that of the Prophets, the Siddîqs (Truthful in their belief, words and deeds), and the Shahîds (Bearers of Testimony to the truth of the religion of Allâh by their words and deeds), as well as the Martyrs, and the Righteous (who stick to the right course under all circumstances); how excellent companions they are! See then how benevolent Allâh has been to us, commanding us in the Mother of the Book, to seek through prayer every type of guidance granted to the Prophets and His Saints:أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ (4:69). This is the bounty, which Allâh has indicated for His servants. Allâh will reciprocate such a servant with His sweet Discourse and His inspiration. He will be among His protected servants similar to his “friend” Abraham with His command to the Fire of Hell, as if “O fire! Be you a means of coolness and safety” (21:70). 

Out of abundant compassion, Allâh taught this prayer, commanding us to seek Him by following the ways of those He had favoured. Had there been no possibility of such resemblance and likeness, it would have been a very limited prayer. All the narrations and mentioning of the excellences achieved by those who have passed away would have been meaningless. With these words He has ordained that He will continue to raise the Siddîqs (Truthful in their belief, words and deeds) and the Shahîds (Bearers of Testimony to the truth of the religion of Allâh by their words and deeds), as well as the Reformers (Mujaddidîn) and Saints among those who will walk in the footsteps of the Prophets.

There is within Allâh’s knowledge a party of the favoured ones who are the contemporaries of those who incurred His displeasure (al-Maghdzûb الْمَغْضُوبِ) and of those who went astray (al-Dzâllîn الضَّالِّينَ). These two groups are mentioned in contrast to the favoured ones. The supplication is made to seek protection against these groups and from becoming one of them. Among those who were smitten by His wrath are undoubtedly the people who opposed Allâh’s Messengers (cf. 3:112), in particular the teachings revealed by Allâh to the Holy Prophet (pbuh). About them, Allâh says, “… they reject that (source of guidance) which Allâh has revealed, grudging that Allâh should send down His grace on such of His servants as He pleases. Thus they have incurred (His) displeasure after displeasure” (2:90), and “They took in exchange that which is inferior for that which is superior” (2:61). Because of this “they were smitten with abasement and destitution, and they incurred the displeasure of Allâh” (2:61).

The group of people who lost their way, deviated from true guidance and were left wandering in error is the group of al-Dzâllîn الضَّالِّينَ who exaggerate in matters of religion. They are mentioned in the Holy Qur’ân with the following words: “Say, O People of the Scripture! Do not exaggerate in (the matter of) your religion falsely and unjustly, nor follow the fancies of a people who had gone astray before (you) and had led many astray, and (now again) who have strayed away from the right path.” (5:77) 

Some commentators have designated the Jews as the people who had incurred Divine wrath (al-Maghdzûb الْمَغْضُوبِ); however, this interpretation is too narrow, as many other former peoples practiced vice and rejected their Prophets. Moreover, not every Jew is under Divine wrath. 

The mentioned groups are in reality a warning to the Muslims and a hidden prophecy: there will always be a group of people among the Muslims who will act in opposition to the Divine teachings (25:30). They will insult their own Prophet (pbuh) by acting contrary to the teachings revealed to him. They will incur Divine wrath. Equally, this is the state of the loss of Divine Mercy. Without a doubt, there will be a large group of people who will exaggerate in matters of religion as the Christians did about Jesus. They will issue Fatwas (religious declarations) based on their own agenda and desires and not grounded in Qur’ânic teachings and give them the status of the Divine Law (- sharî‘a). Unfortunately, this was and will always be a common practice among the Muslims.

2. CHAPTER   سورة البقرة

The Cow

(Revealed after Hijrah )

The second chapter, named Al-Baqara البقرة (“The Cow”), was revealed in its entirety after the migration of the Holy Prophet (pbuh) from Makkah to Madînah. It derives its title from verse 67, which states, “Allâh commands you to slaughter the cow” إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً that is, to give up idol worshipping and worship the One Who is the Creator and not the created. The chapter is also known by the name of Al-Zahra الزهرة meaning “the bright one” (Abû Muslim). 

The chapter begins by telling us what is guidance, as asked for in the preceding chapter Al-Fâtihah (اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ). It begins with words, “Herein is the guidance for those who guard against evil” (هُدًى لِّلْمُتَّقِينَ). Next, it continues with the fundamental principles needed for guidance – belief in Allâh as the only One to be asked for guidance, belief in the His Revelations that are the source of His guidance, and belief in the Last Day (الْآخِرَةِ) when the judgment shall be pronounced. Two practical ordinances are then given for the one who desires to tread on the path leading to divine proximity, the ritual Prayer (al-Salât) and charity without obligations (Zakât). The chapter then continues to detail the three groups of people mentioned briefly in Al-Fâtihah, namely the Mun‘im‘alaihim (أَنْعَمْتَ عَلَيْهِم), Maghdzûb (الْمَغْضُوبِ) and Dzâllîn (الضَّالِّينَ). 

We are also told right in the beginning (2:4) that the Revelation of the Holy Qur’ân and the principles laid down in it are the continuation of the divine guidance granted to humanity since the beginning of human consciousness. All nations, at all times, had their guides sent from God (35:24). The major world’s religions and “religious philosophies” such as Judaism, Christianity, Hinduism, Taoism, Buddhism, Shintoism and others are different branches of the same tree that was nourished from the water of Divine Revelation. Some of its branches got dried up. Their founders and their Prophets were the guides sent by God for their people to make them conscious of their Real Object of worship and to show them how to live in peace and harmony with themselves and with their fellow beings. They spoke in their respective languages to make their message understand (14:4). They were accepted by some and opposed by others (22:52; 34:34). Only a few of those many find mention in this Book (40:78). 

Qur’ân, unlike Bible, is not a book of history of a particular people; still it makes frequent allusions to the history of Jews, Christians and Arabs. The audience of the Holy Prophet (pbuh) was the desert Arabs, the references given to them were those from the nations with whom they had contact or whose histories were familiar to them; and not from far away people like the Japanese, Mongolians, Chinese, Koreans or Indians. That would have confused the audience of his time and failed the immediate purpose. For this reason, the Prophets mentioned in this Book are those who were sent to older Arab tribes or to their neighbouring lands and were familiar to the audience of the Holy Prophet (26:123; 26:141). Many Jews and Christians lived with pagan Arab whose history goes back to Arab lands. For this reason many, but not all of the Prophets of Jews are mentioned. 

This chapter also serves as a warning to the Muslims by pointing to them the errors committed by earlier people, namely the al-Maghdzûb (الْمَغْضُوبِ) and al-Dzâllîn (الضَّالِّينَ) and suffered losses. In the later part of this chapter, some of the legal ordinances are provided. They touch upon the questions of ethics, social relations, imposed wars, and justice.  

الٓمٓۛ

2:1 The chapter begins with three letters of Arabic alphabet – Alif Lâm Mîm الم. There are a few more chapters of the Holy Qur’ân that also have the same beginning (cf. 3:1; 29:1; 30:1; 31:1; 32:1). There are others where we find letters: Alif Lâm Mîm Sâd المص (7:1), Alif Lâm Râj»E (10:1; 11:1; 12:1; 14:1; 15:1), Alif Lâm Mîm Râآلر(13:1), Kâf Hâ Yâ ‘Ain Sâd كهيعص (19:1), Tâ Sîn Mîm طسم(26:1; 28:1), Tâ Sîn طس ( 27:1), Sâd ص (38:1), Hâ Mîm حم (40:1; 41:1; 42:1; 43:1: 44:1; 45:1;46:1), ‘Ain Sîn Qâf عسق (42:1) and Qâf ق (50:1); in total there are 29 chapters. These letters are called muqatta‘ât (مقطعات‎) or abbreviations. They are also known as fawātih (فواتح) or “openers “as they form the opening verse of their respective chapters (Sûrâ). Fawātih (فواتح) or muqatta‘ât (مقطعات‎) are written together like a word, but each letter is pronounced separately. Of the 28 letters of the Arabic alphabet, exactly one half appear as fawātih (فواتح)  of the Holy Qur’ân, either singly or in combinations of two, three, four, or five letters. Some examples are: 

Nun ن in chapter al-Qalam (Ch. 68) 

Hâ Mîm حم in chapter  Hâ Mîm Sajda (Ch. 41)

AlifLâm Mîm الم in chapter Al-Baqarah (Ch. 2)

AlifLâm Mîm Râ المر in  chapter Al-Raad (Ch. 13)

KâfHâYâ ‘AinSâdكهيعص   in chapter Maryam (Ch. 19)

The majority of the combinations begin either with AlifLâm Mîm or Hâ Mîm. In all but 3 of the 29 cases, these letters are almost always immediately followed by mention of the Qur’ânic revelation or a great prophecy as in 30:1. Some argue that Sûras 29, 30, and 68 are exceptions. When read carefully what follows, these three cases make no exception, since mention of the revelation is made later in the Sûrah. All but 3 of these Sûras are of Makkan origin. The exceptions are Sûras 2, 3, and 13.  

Many modern translators and scholars of the Holy Book are reticent in to discuss the significance of these letters. There are some who think that these alphabetsare meaningless. Others believe that their meaning is a sacred secret of Allâh and His mystic symbols, and that the purpose of this mystery cannot be known to human beings; further, any attempt to translate them will make one liable for Divine punishment. However, these scholars are unable to justify Allâh’s intent to hide and punish. There are others who say that perhaps the Prophet Muhammad (pbuh) knew their meaning but was prohibited from telling his followers in order to protect the mystery. However, these scholars give no rational reason as to why He was prohibited from revealing their meaning, and they cite no Tradition relating back to the Holy Prophet (pbuh), to support this view. To anyone who is seriously interested in understanding the message of the Holy Qur’ân, such confused explanations can be a source of irritation and may even create doubts in the minds of seekers of Divine knowledge.

Most if not all widely used languages of the world make use of abbreviations, and Arabic is not an exception. Imâm Râzî says that Arabs would name things after letters; for example, money as ع, clouds as غ, and fish as ن. In the books of Islamic Traditions (-ahâdîth), abbreviations are common. For example anâ انا for akhbarna اخبرنا; Hâ for hawalnâ al-Sanad and nâ نا for hadathnâ حدثنا are frequently used by well-known compilers of the Traditions, such as Tirmidhî, Nisaî, Abû Dâ’ûd, Abû Muslim and Bukhârî. In the science of Islamic jurisprudence (‘ilm al-Fiqah), medicine (‘ilm  al-Tib), syntax (‘ilm  al-Nahaw علم نحو), administration (‘ilm  al-Saraf صرف علم) and other fields of knowledge, abbreviations are always present; For example: Sîn سfor Sam‘a سمع Yasm‘a یسمع; Kâf کfor Karam کرم; Nûn ن for Nasr نصر; Dzض for Dzarb ضرب; Fâ ف for Fatahفتح Yaftahu یفتح; Tâ ط for Ataf عطف; Mâf مف for Maf ‘ûl مفعول etc. Knowing their meanings is mandatory for any student of these fields. 

Similarly, the punctuation used in the Holy Qur’ân are all abbreviations. Muslim scholars carefully established the standards in order to avoid errors in the comprehension of the Holy Book. They inserted abbreviated signs for pauses, short pauses, long pauses, full stops, commas, colons, semicolons, and so on. For example, a circle O at the end of a verse means the verse has ended. This circle is an abbreviated form of the word waqf-i-tâm, which indicates statement’s completeness. Further examples are mîm م, jîm ج, lâ لا and ta ط among others. The sign of mîm on the top of the circle stands for lâzim, and indicates a mandatory pause (waqf-i-lâzim). The sign of jîm stands for jâiz and means that a pause is permitted. Other examples of abbreviations are ª for rakû’ركوع   to denote a paragraph; qâf قindicates that a reader may not stop here, or may not join the current sentence with the next one. This system of punctuation is a great aid in avoiding distortions to the messages being conveyed. No translator should neglect their significance while translating the Holy Book. Unfortunately many modern translations have neglected or omitted the basic rules of Qur’ânic punctuation, the most notorious being the translation of Arthur J. Arberry.

Traditional Arabs were very proud of their language and Arabic eloquence and poetry was enjoying golden age when the Qur’ân was revealed. Abû ‘Abdullah Al-Qurtubî explained the use of abbreviations in Arabic in his great work Al-Jam‘i al-Ahkâm al-Qur’ân and quotes Walîd bin ‘Uqbah, a well-known poet of classical Arabic: فقلت لها قفي فقالت ق أراد : قالت وقفت “I said to her stay, she said Qâf ق – I am staying.” Here, ‘Uqbah uses the letter Qâf ق to abbreviate waqaftu وقفت to express I am staying. Qurtubî quotes another Arabic poet, Dhahhak Abû ‘Alî al Hussain Ibn Zahîr Basrî, who said:  

بالخير خيرات وإن شرا فا ولا اريد الشر إلا أن تا
أراد : وإن شرا فشر . واراد : إلا أن تشاء .

 “Such a one supplicated. (The Lord said in reply), I will return good for your good, but if you are bent upon mischief, I do not intend mischief except that you yourself desire it.” Here the poet uses the shortened forms of fâ B¯ for fasharrun فشرٌ (- mischief) and tâ تا for tashâ’ تشاء (- you yourself desire it). Even the Holy Prophet (pbuh), according to the customs of the language, sometimes used abbreviations instead of the whole word. Al-Qurtubî quotes the Holy Prophet (pbuh):  كفى بالسيف شا معناه – “The sword is sufficient for us as a remedy.” Here the Prophet (pbuh) used the abbreviated letter shâ Bq for shâfî ŸBq (- remedy). 

The Holy Qur’ân presents a challenge to non-believing Arabs to produce works at least somewhat comparable to it in beauty and elegance, especially if they doubted the authenticity of its claims (17:88; 52:34; 10:38). The easiest challenge was given in 10:38 where we read: أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ فَأْتُوا بِسُورَةٍ مِّثْلِهِ  “And yet they say He has forged it. Then produce a (single) chapter like it.” and again in 2:23: وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ “And if you have any doubt as to which We have revealed to Our servant from time to time, produce a single Sûrah like any of this”. The challenges were there as they are today, and the claimوَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ َ “Indeed, We have made the Qur’ân easy for admonition” (54:17) was repeated several times. Had these abbreviations been ambiguous or meaningless to nonbelievers in the early Muslim communities, they certainly would have come forward and refuted the Qur’ânic challenges that followed, however this did not happen. The contemporaries of the Holy Prophet (pbuh) understood the underlying meanings of these alphabetic verses well. Allâma Maudûdî is of the opinion that these letters no doubt have implication, they are not meaningless, and the Companions of the Holy Prophet Muhammad (pbuh) were aware of the meanings of all these letters. Not only were the early Companions aware of their meanings but the Bedouins of the time also would have had no difficulties with them (Tafhîm al-Qur’ân). So it is wrong to say that some words of the Holy Qur’ân are vague whose meanings cannot be known other than by Allâh. With the passage of time, their meanings were lost to the later generations. Arabs themselves used abbreviated forms of these words in their vocabulary and therefore had no reason to challenge such words. 

Many western writers came forward with their interpretation of muqatta‘ât. Theodor Nöldeke, in the first German edition of his book Geschichte des Qurans (- The History of the Qur’ân), suggested that these letters were signatures or initials of those who were its copyists and the first writers. His view has been adopted by a number of other western scholars. However, such a view cannot be accepted, not only because it challenges the purity of the Qur’ânic text, but also because it contradicts the history of how the Qur’ân was preserved. It is inconceivable that the Holy Prophet or any of his followers would have allowed the marks of the copyists to remain in the Holy Book. Moreover, the Holy Qur’ân was not only preserved in written form in the lifetime of the Holy Prophet (pbuh), but was committed to heart by several hundred of his companions, and all recited these letters wherever they appeared. In addition, none of the letters has any relationship with the names of the copyists of the time of the Holy Prophet. While Nöldeke himself later gave up his theory, other scholars like Hartwig Hirschfeld did not and in turn have influenced Muslim scholars.

Otto Loth, who criticized Nöldeke, came forward with the view that these letters were part of the Divine Revelation and were intended by the Prophet (pbuh) to impress the illiterate Arabs among whom he preached as something mysterious and miraculous. Unfortunately, many Muslims adapted his view. If this was the intent of the Prophet (pbuh), then some of these letters should also appear within the context of the chapters while verses were being revealed in a chronology other than we read today, and not only at the beginning of each. Moreover, there is no historic evidence that the Bedouins of the desert were actually impressed by such letters. Had they been ambiguous, meaningless, or senseless, they would have contradicted the repeated assertion contained in the Qur’ân, that it is a clear book with clear messages and verses (3:138, 10:15) Some Muslim traditionalists have defied any attempt at explanation of the Muqatta‘ât (مقطعات‎) in the Holy Qur’ân despite efforts by many Muslim scholars of all generations to explain their meaning. These ”traditionalists” cite the Qur’ânic verse  وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ – “But no one knows its true interpretation except Allâh” (3:7) to support their view. This reasoning is weak as the verse continues with the words وَالرَّاسِخُونَ فِي الْعِلْم – “and those who are firmly grounded in knowledge” (3:7).

Respected Muslim agreed with the statement: “But no one knows its true interpretation except Allâh” (وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ), as well as the Qur’ânic statement in Ch. 3 verse 7: “He it is Who has revealed to you this perfect Book, some of its verses are definite and decisive. They are the basic root (conveying the established meanings) of the Book – umm al-Kitâb, and other (verses) are susceptible to various interpretations. As for those in whose hearts is perversity, they follow (verses) that are susceptible to different interpretations, seeking (to cause) dissension and seeking an interpretation (of their own choice). But no one knows its true interpretation except Allâh, and those who are firmly grounded in knowledge”. However, despite their acceptance of these verses, none of the scholars like Ibn Kathîr, Jalal-u-Din Sayyûtî, and Ahmad Ibn Taymîyyah were opposed to discussing possible interpretations of the words for which these letters stand

Shah Walîullah Muhaddith Dehlavi: writes in Al-Fauz al-Kabîr fî Usûl al-Tafsîr:  These verses possess a huge world of knowledge that only can be assessed through Divine Proximity. All the mysteries that are hidden from existing world but are present on their real locations have been determined in these words. It was in this sense that Abû Bakr Siddîq^(rz) said, “For every book there is a mystery, and the mysteries in Qur’ân are in the fawâtih of Qur’ân (في كل كتاب سر، وسره في القرآن فواتح القرآن). Abdullah Yusuf ‘Alî writes: “This is not a mystery of the same class as mysteries by which we are asked to believe against the dictates of reason. If we are asked to believe that one is three and three is one, we can give no intelligible meaning to the words. If we are asked to believe that certain initials have a meaning which will be understood in the fullness of time or of spiritual development, we are asked to draw upon faith, but we are not asked to do any violence to our reason” (The Meaning of the Holy Qur’ȃn: by Abdullah Yusuf ‘Alî, (Appendix I, The abbreviated Letters Al-Muqatta‘ât).

Imâm Fakhr al-Dîn Râzî in his famous Tafsîr Kabîr of the Holy Qur’ân said; “It is not possible that Allâh would include in His Book (al-Qur’ân) that His creation would not understand, because Allâh is the One Who command us to reflect over His Book and seek guidance from it. This cannot be achieved except by understanding its meanings.”  

Ibn Kathîr in his Tafsîr on Alif Lâm Mîm (2:1) noted that some ignorant people say that some of the words in the Qur’ân do not mean anything (referring to these letters). However, he considers these people mistaken because All-Mighty Allâh’s sayings cannot, by their very nature be worthless, useless, or meaningless for mankind. (Ibn Kathîr – Tafsîr Page 47, Vol 1 – unabridged edition). Ibn Kathîr further writes: “On the contrary, these letters carry a specific meaning.”

Another eminent scholar, Ahmad Ibn Taymîyyah said there are two opinions about fawātih. First: the meanings of these letters are confined to Allâh and thus none knows their meanings except Him. Second: fawātih are the Names and the Attributes of Allâh and that the letters specify the Name and Attributes of Allâh. For example, the letter Alif is specified for the Name Allâh, the letter Lâm is specified for the Name Latîf, the letter Mîm is specified for the Name Mâlik. He also said there is some wisdom behind starting the Sûra with such letters. The context shows that while not being certain, he considers the abbreviations that he indicates a possible correct interpretation (Ahmad Ibn Taymîyyah: Al-Fatâwa).  Even widely accepted Qur’ânic interpretations are often given with the same disclaimer, to indicate that there might be more than one explanation and to acknowledge that all humans are prone to error. 

When we look at these abbreviated letters it strikes that they have so much in common, both in form and context, it becomes impossible to believe that they do not make any sense or have no meanings, and their meanings are kept hidden for no apparent reason. Only a small effort will be necessary to solve this self-created hypothetical mystery. Imâm Râzî, Zamakhsharî and Abû Hayyân have discussed this topic in their famous exegeses. Abû Ja‘far Muhammad bin Jarîr al-Tabarî in particular have dealt it in some detail.  According to them learned companions of the Holy Prophet such as ‘Alî al-Mûrtadha^(rz), ‘Abdullâh ibn ‘Abbâs , ‘Abdullâh ibn Mas‘ûd, and Ubayy bin Ka‘b and their pupils Mujâhid, Sa‘îd bin Jubair, Qatadah, and Raba bin Anas, Suddi, Sha‘bi all agree in interpreting these abbreviated letters by giving them meanings.

Abû ‘Abdullah Al-Qurtubî, a great scholar from Cordoba (Spain) of Maliki origin, in his monumental work Al-Jâm‘i Al-Ahkâm Al-Qur’ân, quotes the following Tradition (- hadîth) from Ibn ‘Abbâs  (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ):

وروي هذا القول عن ابي بكر الصديق وعن علي بن أبي طالب رضي الله عنهما . وذكر أبو الليث السمرقندي عن عمر وعثمان وابن مسعود أنهم قالوا : الحروف المقطعة من المكتوم الذي لا يفسر

فروي عن ابن عباس وعلي ايضاً : أن الحروف المقطعة في القرآن اسم الله الأعظم ، إلا أنا لانعرف تأليفه منها

كقول ابن عباس وغيره : الألف من الله ، واللام من جبريل ، والميم من محمد صلى الله عليه وسلم . وقيل : الألف مفتاح اسمه الله ، واللام مفتاح اسمع لطيف ، والميم مفتاح اسمه مجيد . وروى أبو الضحى عن ابن عباس في قوله : “الم” قال : أنا الله أعلم ، الر أنا اله أرى ، المص أنا الله أفضل . فالألف تؤدي عن معنى أنا ، واللام تؤدي عن اسم الله ، والميم تؤدي عن معنى أعلم . واختار هذا القول الزجاج وقال : اذهب الى أن كل حرف منها يؤدي عن معنى
وقال زيد بن أسلم: هي أسماء للسور . وقال الكلبي : هي أقسام أقسم الله تعالى بها لشرفها وفضلها ، وهي من أسمائه ،

“… The abbreviated letters of the Holy Qur’ân (الحروف المقطعة) are the Great Name of Allâh (Ism-i-Allâh al-‘zam), none other than me (Abû Bakr^(rz)) know their meaning. Alif is from Allâh, Lâm is from Gabriel, and Mîm is from Muhammad (pbuh), al-Alif is the opening word of the name Allâh, al-Lâm is the opening word of Latîf and al-Mîm is the opening word of the name Majîd. Abû al-Dzahâ narrates through the authority of Ibn ‘Abbâs  that Alif Lâm Mîm are أنا الله أعلم -I am Allâh the All-Knowing, Alif Lâm Mîm Râ are أنا اله أرى – I am Allâh who sees, Alif Lâm Mîm Sâd are المص أنا الله أفضل – I am Allâh who excels. Alif here has been given in meaning of Anâ (“I”), Lâm is derived from the name Allâh, and Mîm is given the meaning of ‘Âlam أعلم or Knowing. Al-Zajjâj narrates through the authority of Ibn ‘Abbâs  as narrated by Abû Bakr^(rz) that the meanings of these letters are within the words formed by them. Zaid Ibn Aslam said these are the most elevated Names. Al-Kalbî believed these were the oaths that Allâh swore, like other oaths from His presence and His Exaltation. In other words, these are be derived from His titles. 

Ibn Jarîr Al-Tabarî in his monumental work Al-Jâm‘i al-Bayân fî Tafsîr Al-Qur’ân, did not disagree with Al-Qurtabi. He agrees to what Qurtabî writes with reference to Ibn ‘Abbâs that the meanings of these letters are within the words formed by these letters, and stands for the great names of Allâh. According to him:

أن الحروف المقطعة في القرآن اسم الله الأعظم

(The Muqatta‘ât مقطعات‎ in al-Qur’ân are the Great Names of Allâh)

Which particular letter stands for which particular Divine attributive name becomes clear by the context of the subject matter of the Sûrah (Chapter). Their always exists a deep and far reaching connection between them and the subject matter of the chapter which immediately follows them. Such few letters conveys extensive connotations, perfect to express the most appropriate attributive names of Allâh. Ibn Jarîr further quotes whatAkramah  narrated that these are the oaths that Allâh swore, like other oaths to be found in various places of the Holy Qur’ân (cf. 75:1; 77:1; 79:1; 85:1-3; 86:1-2; 91:1-7;92:1-3; 93:1-2 and 90:1). Akramah stated that Ibn ‘Abbâssaid:

ھو قسم اقسم اللہ بہ و ھو من اسماء اللہ

“These are the oaths that Allâh swore, [like other oaths from His presence and His Exaltation]. These are from the names of Allâh”. 

Ibn Jarîr mentions other opinions as well. He quotes Mujâhid that these are the shortened form of the name of the Chapter of the Qur’ân (ismâ’-al-Sûr اسماء السور ) where they occur. He quotes al-Rabî bin Ansopinionencouraging multiple meanings to these words, as long as they are within the confines of the core spirit of the Message of al-Qur’ân. Hemade an effort to prove that there is no harm in considering any one, or agreeing with all these multiple meaning. He made a very scholarly effort in linking these meanings with each other, thus proving them to be supporting each other and being complementary to each other, if keenly reflected by the reader. He believes that all these meanings are complementary to each other. Ibn Jarîr discusses further the statements and opinions of the second generation (- taba‘în) after the Holy Prophet (pbuh) in detail. 

Regardless of some discrepancies in interpretation, none of the learned at the time of the Holy Prophet (pbuh) claimed that the words for which these letters stand were unknown. Nor were these alphabets mysteries, nor had their meanings been concealed from humans by Allâh. The debate of these eminent scholars has always centered on the actual interpretation, but has never suggested the abbreviations are less than an important part of Gods message. Claiming these words to be mysterious was put forward by later translators who lacked the knowledge of the use of shortened forms or muqatta‘ât in classical Arabic. 

Abû Hayyân al-Gharnati in his Bahr Al-Muhît clothes all muqatta‘ât (مقطعات‎) in words. According to him:

Alif (ا): is an abbreviation for Ana (أنا, I am).

Ḥâ (ح): is an abbreviation for Al-Ḥamīd (الحميد, the Praised).

Rā (ر): is an abbreviation for Al-Basîr (All-Seeing (البصير).

Sīn (س): is an abbreviation for Al-Sam‘ī (السميع, the Hearing).

Ṣâd (ص): is an abbreviation for Al-Ṣādiq (الصادق, the Truthful).

Ṭā (ط): is an abbreviation for the Most Benignant.

ʿAyn (ع): is an abbreviation for Al-‘Âlim (the Knowing).

Qāf (ق): is an abbreviation for Al-Qādir (القادر, the All-Mighty).

Kāf (ك): is an abbreviation for Al-Kāfi (كافي, the Sufficient).

Lām (ل): is an abbreviation for Allāh (الله, using the second letter).

Mīm (م): is as either an abbreviation for Al-‘Alīm (العليم, the Knowing, using the ending letter) or for Al-Majīd (المجيد, the Glorious).

Nūn (ن): is a word and not an abbreviation meaning “ink-stand”.

Hā (ه): is an abbreviation for Al-Hādī (الهادي, the Guide).

Yā (ي): an interjection equivalent to “O!”as in YâSîn.

Imâm Jâfir Sâdiq have also explained the meanings of these letters in the context of the names and Attributes of Allâh. Imâm Jâfir Sâdiq says:

Alif Lâm Mîm  الم- Anâ Allâh-u al-Majîd اَنَا اللہُ المجید -I am Allâh, the Most Glorious 

Hâ Mîm  حٰم- al-Hamîd al-Majîd الحمید المجید – The Most Praiseworthy \The Most Glorious). 

Alif Lâm Râ  الرٰ- Anâ Allâh-u al-Ra‘ûf الرعوف انا اللہُ – I am Allâh the Most Compassionate

Sâd  ص- al-Sâdiq  الصادق – The Most Truthful  

Kâf Hâ Yâ ‘Ain Sâd کھیعص -انا الکافی و الھادی الولی العالم الصادق الوعد- Allâh is sufficient for all, and He is the True Guide, Bestower of security and blessings, the All-Knowing, the Most Truthful to my promise

YâSîn  یٰس- Yâ Ayyuhâ al-Sâm’i al-Wahi یا ایّھا السّامع الوحی  It means the hearer of the Revelation. (This is the name of the Holy Prophet).

TâHâ طہٰ – یا طالب الحق الھادی الیہ –It means, O seeker of Allâh and who guides towards Him (This is the name of the Holy Prophet)

Nûn نas one of the five names of the Holy Prophet (pbuh) mentioned in the Holy Qur’ân, like Muhammad, Ahmad, Abd-Allâh and Yâsîn. (Imâm Jafir Sadiq Persian translation of the Holy Qur’ân by Faidzul Islâm)

Imâm Jalâl-u-Dîn Sayyûtî in his book Al-I‘tqân has discussed al-Harûf al-Muqatta‘ât (الحروف المقطعة) and what they mean and represent. In Al-Durr al-Manthûr fi Tafsîr bil-Mâthûr الدر المنثور في التفسير بالماثور on various occasions he has given the words for which these abbreviations stand. About Kâf Hâ Yâ ‘Ain Sâd (كهيعص) for example Sayyûtî quoted Abdullah bin Abbâs as saying that Kâf stands for Karîm, Hâ for Hâdî,’Ain for ‘Alîm and Sâd for Sâdiq.

Husain bin Mas‘ûd al-Baghawi in Ma‘âlim at-Tanzîl (Tafsîr al-Baghawî) quotes Ibn ‘Abbâs as saying that Kâf stands for Kâfî, Hâ for Hâdî or Hakîm, ‘Ain for ‘Alîm and Sâd for Sâdiq. On Alif Lâm Mîm Sâd  he says, stand for Anâ Allâh al-Mâlik al-Sâdiq. He quotes Rabî bin Ans that lâm in Alif Lâm Mîm stand for Latîf. Al-Baghawi quotes further Muhammad bin Kab, Saîd bin Jabîr and Zajjâj to give the same meaning to above abbreviations.

The great Turkish Imâm Sheikh Ismâ‘îl Haqqi al-Barûsawî al-Naqshbandî (d. 1127 AH) in his voluminous exegesis of the Holy Qur’ân, Rûh al-Bayân fi Tafsîr al–Qur’ân  says that these letters refer to the Supreme Power of All-Mighty Allâh. Regarding Alif, Lâm, and Mîm, he says,  Alif stands for Allâh, Lâm for Latîf, and Mîm for Majîd. Concerning Alif Lâm Mîm Râ he says the letters stand for ‘I am Allâh who sees’. The alphabet Qâf means that All-Mighty Allâh is Qahhâr. About Kâf Hâ Yâ ‘Ain Sâd (كهيعص), he also agrees with what Imâm Sayyûtî says who quoted from Abdullah bin ‘Abbâs: Kâf stands for Karîm, Hâ for Hâdî, ‘Ain for ‘Alîm, and Sâd for Sâdiq. Then he says that Hakîm has adopted the way of Sa‘îd bin Jabair who has copied Ibn ‘Abbâs quotation in Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs that Kâf stands for Karîm, Hâ for Hâdî , ‘Ain for ‘Alîm, and Sâd for Sâdiq.

Shah Waliullah Muhaddith Dehlawi in his work  Al-Faudz al-Kabîr fi Usûl al-Tafsîr has described every letter very clearly, whether it is a single word or in association with other letters. He says, the meanings of these letters have been explained to him by way of spiritual taste (dhauqذوق ). To taste brings one closer to the truth than the description of the taste. He writes: “These letters form the titles of the Sûrah. As a title shows its subject, so Harûf al-Muqatta‘ât are the terse and lucid symbols of its subject. Every letter of muqatta‘ât has its own meaning. These letters have knowledge that is related to the essence of Allâh”. Then he says: These verses possess a huge world of knowledge that only can be assessed through Divine Proximity. All the mysteries that are hidden from existing world but are present on their real locations have been determined in these words. The meaning of Alif Lâm Mîm الم is that the unspecified unseen is specified in relation to the visible world, which is defiled. Both Alif and Hâ give the meaning of the unseen, except that Hâ is the unseen of this world whilst Alif is the unseen of the abstract world… It is, therefore, for this reason, at the time of interrogation and conjunction the Arabs say wa(w) or a(m)- both meaning, “or”. The reason is that an affair set right is disturbed, and it is the unseen in relation to the specified. In the same way, what makes them hesitate in it is an unseen. They add an interrogative Alif at the beginning of a question so that it may indicate that the picture is gained in their minds, the details of which are such and such. They choose Hâ because it is an unseen of this world, and the specified is summarized, since Lâm gives the meaning of specification. It is, therefore, that at the time of making a common noun proper, the Lâm of introduction (ta‘rîfتعريف) is added. When Lâm and Mîm meet, their combination gives an indication of the defiled matter in which various realities are collected and have become restricted. And because of the requirement of the abstract, they are subjected to restriction and space. Thus, Alif Lâm Mîm alludes to the simple grace which has come down into the world of space according to the customs of people, and in consequence, their sciences (‘ulûm) became specified. It fought against the hardness of their hearts by means of reminding, and struck against their corrupt sayings and useless actions by show of love with the prescription of the limits of virtue and vice”. 

“Alif Lâm Râ is like Alif Lâm Mîm, except that Râ indicates hesitation, namely that the unseen which is specified by defilement has again come with defilement and become specified. Mîm also gives the same sense and alludes to the sciences which are frequently striking hard against the foul acts of the people, and that is true, as is seen in the stories of the Prophets and their discourses time after time and in their repeated questions and answers. The whole chapter 10 is the explanation of it. 

“Tâ and Sâd both suggest an upward movement from the defiled world to the higher world, except that Tâ points to greatness and glory or to the ugliness and dirtiness of the moving thing whilst Sâd gives the meaning of purity (- safa) and fineness. Sâd signifies an aspect which appeared near the time of concentration by the Prophets upon their Creator, both by nature and acquisition by deeds. Thus, Kâf Hâ Yâ ‘Ain Sâd (the prefix to Surah Maryam Ch. 19) conveys the meaning of an ugly, dark world in which the sciences (‘ulûm), some shining brightly and others dimly, are specified at the time of their return to the Creator. About the letter Sâd, Shah Walîullah says: “It shows the relation between the Prophets and Allâh”.  Similarly, Yâ Sîn stands for that knowledge, which prevails in the universe. He says that Tâ Hâ is the word which gives indication about the area which is specialized for the Holy Prophet (pbuh). Sîn gives the sense of penetration and its disappearance and dispersion throughout the world. Thus, Tâ refers to the stations of the Prophets, which are the marks of their paying attention to the higher world, so that an unseen picture may be created. In this world, they are mentioned in the Divine Books and their account is given in general terms. Tâ Sîn Mîm signifies the stations of the Prophets which are the marks of their upward movement and which have penetrated and spread throughout the material world”. 

“The guttural Hâ  (ح)is similar to the airy Ha(ه) , the meaning of which has already been given. In addition, when the Hâ sound possesses shining light, appears and discriminates, it is manifested as the guttural Hâ. Thus, the meaning of Hâ Mîm is a brightly-shining generality which is connected to Attributes of a world defiled by false beliefs and corrupt actions. This is an allusion to the rejection of peoples wicked actions. It also gives the meaning of the appearance of the Truth in places of doubt and disputation and in their customs. ‘Ain   عpoints to the appearance of the shining light and its specification. Qâf conveys the meanings of power, severity and force that are specified in this world. It is like one who says that the object of his intention is the aspect which is created in the world by force and stroke. The letter Qâf قsuggests that All-Mighty Allâh is Qahhâr, the One Who breaks the backs of the powerful among His enemies. Qâf is like Mîmم  and indicates this world but from the aspect of power (Qûwwah) and severity. Kâf  كis like Qâfق , save that its power is understood to be less than what is implied in Qâf. Mîm because of the collection and the piling up of forms in it signifies the brightly-shining love of the Real that pervades the ugly world.”

“Nûn means light (nûr) which penetrates the darkness and is dispersed like a state that is seen at the time of true dawn or near the time of the setting of the sun. Yâ is similar to Nûn, save that there is less light in it and it is specified less than the guttural Hâ. Thus, Yâ Sîn is an allusion to meanings which are spread (and dispersed) in the world”. 

About Kâf Hâ Yâ ‘Ain  Sâd (كهيعص) he agrees with what Imâm Sayyûtî has quoted from Abdullah bin ‘Abbâs : Kâf stands for Karîm, Hâ for Hâdî, ‘Ain  for Alîm, and Sâd for Sâdiq. Regarding TâHâ, Shah Walîullah has discussed it very briefly, saying that TâHâ is one word and stands for the Holy Prophet.  Shah Walîullah then says, “It is not possible to say more than these words which have been recorded in this book in general meanings. These words are not sufficient to explain their depth and how they differ from each other in one respect or the other.” 

These are one of the most compelling and scholarly opinions great Scholars. Ibn Taymîyyah, Ibn Kathîr, Zamakhsharî and Sayyûtî are correct when the say that the true meanings of these letters are in the knowledge of Allâh. Their statements in no way contradict what has been said before. When these abbreviations stand for the Great attributive Name of Allâh (Ism-i-Allâh al-Âzam; اسم الله الأعظم), then the true essence of these attributives are known to Allâh, since only He has comprehensive knowledge of the essence of His Names. Allâh says: “Nothing is like His likeness”لَيْسَ كَمِثْلِهِ شَيْءٌ  (42:11) that is, His Essence (Haqîqat al-Dzât) is known only to Him and His attributive Names closely adhere to His Essence. In His Essence, He is incomprehensible (Al-Latîf اللَّطِيفُ; 6:103) and no soul (- nafs) can comprehend His gnosis. Then Allâh says, لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ “The physical vision comprehends Him not, but He comprehends all visions. He is the All-Subtle Being (Al-Latîf اللَّطِيف) incomprehensible and imperceptible, the All-Aware” (6:103). Therefore, knowledge of His Reality, His Essence and the essence of His Attributes cannot be known, neither through logical proof (- dalîl) or rational considerations (- burhân ‘aqlî). He is the Only One Who knows His own Essence. Like His Essence, His Great Attributes (Ism-i-Allâh al-‘Âzam; اسم الله الأعظم) and the their real meanings are mysteries. Nothing is as mysterious as the essence of these Attributes. 

Shah Walîullah and Sheikh Ismâ‘îl Naqshbandî possessed high degrees of Divine knowledge and their station is considered a station of proximity to the Lord (- maqâm al-Qurbâ). They are among those who have been defined as ones “who are firmly grounded in knowledge” (3:7) وَالرَّاسِخُونَ فِي الْعِلْمِ. Those who attain nearness to Him, and are able to penetrate these mysteries وَالرَّاسِخُونَ فِي الْعِلْم, they are the people of knowledge and His true lovers. It is for this reason the Holy Prophet said: “I do not say that Alif-Lâm-Mîm is a word, but Alif is a word Lâm is a word and Mîm is a word.” (Transmitted by Tirmidhi; Hadîth 1003; narrated by ‘Abdullah ibn Mas‘ûd). It was in this sense that Abû Bakr Siddîq^(rz) said, “For every book there is a mystery, and the mysteries in Qur’ân are in the fawâtih of Qur’ân (في كل كتاب سر، وسره في القرآن فواتح القرآن). It is in this sense the great Islamic scholars have said that there is wisdom behind these letters, and that the real essence of these letters is with Allâh.  

The most accepted words given to abbreviations used in the beginning of chapters appear at the appropriate places, and that the chapters where the abbreviations appear and the subsequent chapters where they do not, are connected with each other through the Divine Attributes for which the abbreviations stand. 

ذَ‌ٰلِكَ ٱلْكِتَـٰبُ لَا رَيْبَ فِيهِ ۛ هُدًۭى لِّلْمُتَّقِينَۛ

2:2 Dhâlika ä ذَ‌ٰلِكَ refers to an object that is far away. In English, it is to be translated as that. Dhâlik-al-Kitâb ذَ‌ٰلِكَ ٱلْكِتَـٰبُwould mean, “That is the Book”, but is normally translated as “This is the Book”. The typical Arabic word for an object that is close is hadha هذا We must however point out that, according to Ibn ‘Abbâs , Mujâhid, Akhfash, Saîd, and Abû Ubaida, dhâlika, under certain circumstances, can also have the meaning of hadha and it is not necessarily incorrect to translate dhâlika as “this”. Yet this rendering does not adequately reflect the true essence of the intended meaning for this particular verses grammatical context. As an extended note, That is the Perfect Book is an even more correct literal translation. The definite article “al” before Kitâb is used in Arabic to denote the combination of all possible attributes existing in the object to which reference is being made. For instance, zaid al-Rajulu corresponds to Zaid is essentially the perfect man and not simply Zaid is a man. Dhâlika is a non-specific word (harf-i-Mubham حرف مبهم) that is made more specific by the use of the definite article al before the word Kitâb (al-Kitâb). Thus, Dhâlika al-Kitâb indicates this is the Perfect Book or the only Book that possesses all of the excellent qualities that a perfect book should possess. English is capable of using the definite article in a similar way, as in the popular expression, “You are the man.” The implication is that the person embodies those qualities that are being praised. While reading the Holy Qur’ân, such signs (ishâra) bearing the prefix al are important, especially for the understanding of Divine Words.

Dhâlika ذَ‌ٰلِكَ is a demonstrative singular pronoun for something remote. It is composed of  dhâ Ag – the demonstrative pronoun;  li, the sign of elongation and remoteness (al-Lâm al-Bu‘d) and  ka º (the kâf al-Mukhâtib) telling us that a particular object is being addressed. 

In Arabic, dhâlika is usually used to refer to an object that is either physically far away and/or of considerable dignity (Lane, Tâj). We read in verse 3:58: ذَ‌لِكَ نَتْلُوهُ عَلَيْكَ مِنَ الْآيَاتِ وَالذِّكْرِ الْحَكِيم “That is what We recite to you; the Messages and the Reminder full of Wisdom.”– implying that the recitation is from the Most High and what is being recited is of great dignity. In 12:31-32 we read: قَالَتْ فَذَ‌الِكُنَّ الَّذِي لُمْتُنَّنِي فِيهِ ۖ  – “She said, ‘That is he about whom you blamed me,”. The woman, conscious of Josephs eminence, addressed him with high dignity and honour by using the personal pronoun dhâlika– “that one”–and not hâdha – “this one”, which would be offensive to a man of Josephs stature and reputation. Thus dhâlika is an address to any object of loftiness that is worthy of respect. The Qur’ânic words dhâlik-al-Kitâb convey the meaning that Allâh, the All-Knowing Teacher, is referring to a perfect book that is exalted in dignity and far removed from any limited judgment by the reader in regards to its purity and prominence. 

In the opening verse of the 10^th. Chapter, we read تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيمِ  – “Those are the verses of the Book, full of Wisdom”. The feminine singular counter-part of dhâlika is tilka تلك. The use of tilka in the verses of the Holy Qur’ân has the same significance already mentioned for dhâlika. Both dhâlika and tilka are demonstrative singular pronouns; in both cases there is the subtle indication of a Call from afar by the Most Exalted, to the reader who is being personally and directly addressed to a particular book or the verses of a book (3:58). It alludes to being high in dignity and distinction. It is the use of the letter kâf in dhâlika and in tilka that is the basis of the allusion.

Dhâlika and tilka point to the existence of a union with Allâh and His Divine Verses or Âyât (لْآيَاتِ) (3:58) before their separation. In other words, the Words contained in this Book were a part of the Knowledge of Allâh, Most High, which then “came down from above” (32:2; tanzîl تنزيل).Tanzîl is something that descends, and so the separation occurred. Now, what is separated, namely the Âyât, are exalted and dignified in that they were with the Most Exalted. The completion of this separation is confirmed by the All-Mighty Allâh Himself in the words: لَّـٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ ۖ أَنزَلَهُ بِعِلْمِهِ ۖ وَالْمَلَائِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا “Allâh bears witness through His revelation to you that He has descended it (the Qur’ân, pregnant) with His Knowledge; and the angels bear witness (to this fact). Yet Allâh alone suffices for a Witness” (4:166). 

Al-Kitâb ٱلْكِتَـٰبُ is that Perfect Book in which Divine Knowledge takes the form of words full of Wisdom – al-Kitâb al Hakîm (cf. 10:1). The use of the word al-Kitâb (the Book) at the very beginning indicates that the Divine Revelations were to be in the form of a book in visible characters on writing material; otherwise, it could not be called Al-Kitâb. The Holy Qur’ân itself explains the meanings of al-Kitâb. It says 

1) Its words are in written form كِتَابٌ مَّرْقُوم Kitâbun-Marqûm (83:20), 

2) It is a Book which is inscribed, taking the form of sentences كِتَابٍ مَّسْطُورٍ Kitâbin-Mastûr (52:2) and  

3) Its contents were in Allâh’s Knowledge أَنزَلَهُ بِعِلْمِهِ Anzalahu bi-‘ilm ihî (4:166) 

The very first Revelation to the Holy Prophet (pbuh) shows how mighty and prophetic these Words were: الَّذِي عَلَّمَ بِالْقَلَمِ ﴿٤﴾ عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ ﴿٥﴾ – “Who taught knowledge by means of the pen. He taught the human being what he did not know“ (96:4-5). The mentioning of the pen indicates that Divine Knowledge shall be taught to humankind in written form. This explains the Holy Prophets concern for the preservation of the Holy Qur’ân in writing. 

Raib رَيْبَ refers to something that disturbs the mind; something that disquiets; something suspicious; or something that creates anxiety, perplexity, and doubt. It also can indicate a false charge, a doubt that is based upon prejudice and suspicion, or a doubt, which stands in way of the advancement of knowledge, reason and research (Baqâ, Lisân, Tâj, and Lane). In the words هُدًى لِّلْمُتَّقِينَ – “It is guidance (hudan هدً) for those who are muttaqî متٌقي”. (2:2) is an answer to the Prayer in Sûra Al-Fâtihah, verse 6 where the supplicant implores: اهْدِنَا – “Guide us!” Huda هدَ is used in particular when Allâh Himself guides a person. As He says, وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى “Those who follow guidance, Allâh give increased guidance.”(19:76). 

Huda is to lead someone towards light (Ibn Mas‘ûd; Ibn ‘Abbâs ). It also means to guide someone with kindness, to show the right path with kindness, and to make a person follow the right path until that person reaches the goal (Baqâ; Lisân, Tâj, Lane). It finds its opposite in the concept of dzâllîn ضالين – “those who have gone astray”, and zulumât ظُلمات- “the darknesses”. 

Muttaqîn مُتَّقِينَare those who guard against those acts that harm and injure morals, and who are attentive to their obligations towards humankind (Râghib, Lisân). The root of Muttaqîn is waqa وَقَ, which conveys the role of saving, guarding, preserving, and protecting. Ittaqa bihî إتٌقئ بِه means, he took it as a shield. Muttaq متٌق (plu. muttaqîn مُتَّقِين) is the nominative case of Ittaqa إتٌقئ (Râghib, Tâj). The verse that immediately follows expounds on the meaning of muttaqîn. In the Qur’ânic language, the muttaqîn (those who possess taqwa) are understood as those who guard against sins and who take Allâh as a shield or shelter. The word is often simply translated as the “righteous”, however, that is not linguistically sufficient. The verses 2:177; 3:15-17; 3:133-135; 5: 27; 9: 3; 16:128; 45:19; 65:2 describe what taqwa is. Verses 65:2-3 tell us that a muttaqî is the one whom Allâh provides with a way out of his ordeals and difficulties and provides him sustenance when he least expects it. (2:194; 8:29).

The statement هُدًۭى لِّلْمُتَّقِينَ – “it is a guidance for the righteous” does not stand in conflict with the statement that says, the Holy Qur’ân is هُدًى لِّلنَّاسِ – “a guidance for all humankind” (2:185). When it is said this is a guidance for Al-Muttaqîn, this only means that it provides regulations for those who have a desire to guard against sins, and therefore seek to take Allâh as a shield or shelter – whether they be Christian, Jew, Muslim, Hindu, Buddhist, or other. In other words, it is not exclusively for those who are already deemed muttaqî. Thus, the “guidance for the righteous”  هُدًى لِّلْمُتَّقِينis the guiding light for those who desire spiritual supervision and who, because of their inner purity, sanity, and eagerness in the search of Truth and proper Faith, yearn for Divine Proximity. The following verse encapsulates this message clearly: نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا “We made it (this Revelation) a light, whereby We guide such of Our servants who desire it from Us” (42:52). 

What follows the words guidance for the muttaqîn  هُدًى لِّلْمُتَّقِينَ are the basic conditions for divine guidance relative to spiritual realities. Anyone who treads on the path following these guiding principles and adheres to the injunctions laid down in this Book will become deserving of Allâh’s special Love and Mercy (-Rahîmîyyat). He will soon reach a station where he will find that Allâh is already leading him to limitless stages of perfection and spiritual purification (cf. 9:4; 2:27). In the previous paragraphs, we explained important terms that are introduced in the first verses of Sûrah Al-Baqarah in the detail. If we apply these explanations to the first two verses we could paraphrase the first Qur’ânic statement: الم ﴿١﴾ ذَ‌لِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ as follows: “I am Allâh, the All-Knowing (with these words, the author of the Book has introduced Himself). This (or “That” as discussed earlier) is a Perfect Book in which the Knowledge coming from the All-Knowing takes the form of a Book, which possesses all those excellent qualities that a Perfect Book should rightly possess. As regards its eminence, its holiness, its dignity and its loftiness – it is far above an ordinary readers ability to judge. This is a Call from afar, establishing human guidance from One Who teaches knowledge by words inscribed and presented in the form of a Book. Through the agency of His Qur’ân, Allâh teaches a human being what he could not know. Its teachings do not disturb the sane mind nor does it contain anything that disquiets, makes suspicious, or creates anxiety or perplexity. There is no false charge in it, no judgments based upon prejudice or suspicion, and it contains no statement that stands in the way of human reason and research. It is the answer to the Prayer of Sûra Fâtihah where the supplicant implored, “Guide us!”

Through this Book guidance is provided with the kindness of a mother; the mind finds the right path and strength is given to follow the path until one reaches their goal. This Book leads towards light and away from all kinds of darknesses. The ability to guard against evil while being mindful of duties is the basic condition and the very first stage in human spiritual advancement, therefore, one who guards against evil and against that which harms and injures the body and the soul, finds guidance in it. It guides those who are attentive to their duties, who guard themselves against sins, and who take their Lord as their shield and shelter. It is they who, because of their inner purity, sanity, and eagerness in the search of truth, would in the end arrive at a high degree of faith and perfected righteousness. This Book lays down the exact principles to be followed so that the highest stages of spiritual and moral advancement might be achieved. It helps a person to attain limitless stages of perfection and makes him more deserving of Allâh’s Love. No guidance would benefit a person who is careless in guarding against sin and evil. 

It is worth mentioning that in the conception, making, and creation of an object/thing there are four main cause components – the Holy Book in this case:

‘Illat-i-Fâilî علت فاعلی (-   Subjective Cause): Who made and produced the object/thing. 

‘Illat-i-Mâdî علت مادی (- Material Cause): From what material the object/thing was made of?

‘Illat-i-Sûrî علت صوری (- Attributive Cause): What are the inbuilt attributes, shape, and properties of the object/thing.

 ‘Illat-i-Ghaî علت غائی (- The Objective cause): What is the purpose and goal of making that object/thing.

When you apply the above four mentioned ‘illât (- cause components) to the Holy Qur’ân, and reflect on the first four verses of sûrah al-Baqara (2:1-4), you will find thatin these first four verses all the four cause components of the revelation of al-Qur’ân have been mentioned and explained.

‘Illat-i-Fâilî علت فاعلی (- Who made and produced the object): is Alif Lâm Mîm الم: “I am Allâh, the All-knowing [Who made this Book]  

‘Illat-i-Mâdî علت مادی (- Material Cause): is dhâlik-al-Kitâb ذَٰلِكَ الْكِتَاب: That exalted Book (al-Qur’ân) is made from pen, ink, and parchment in the form of a book.

‘Illat-i-Sûrî علت صوری (- Attributive Cause): is lâ raiba fîh لَا رَيْبَ فِيهِ: The attributes and properties of this Holy Book are such that it contains nothing doubtful, harmful or destructive, there is no false charge in it. 

‘Illat-i-Ghaî علت غائی (The Objective cause): is hudan li al-Muttaqîn هُدًى لِلْمُتَّقِينَ: The objective ofthis Holy Book is that it is a guidance for those who are muttaqî متقی. The muttaqî متقی are explained in the following verse (2:3).

This makes further clear that muqatta‘ât مقطعات‎ Alif Lâm Mîm الم must stand for the attributive name and powers of Allâh, who is the first of the four cause components, i.e. ‘illat-i-fâ‘ilî علت فاعلی (Subjective Cause). Thus the sequential arrangement of these four verses is the key to understand the meanings of these muqatta‘ât مقطعات‎ (- abbreviated letters). The above logic is further strengthened by the fact that almost all these abbreviated letters are followed by references to the Qur’ânic, Revelation or other great prophecy as in 30:1. This fact is overwhelmingly directing the reader to the reality of the attributive names for which the muqatta‘ât مقطعات‎ stand.

ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ

2:3 To believe in the existence of hidden reality is the first requirement for Divine Guidance. Yu’minûna يُؤْمِنُونَ is derived from amana  امَنَ and is the plural of Mu’min  مُؤمن(believer). Amana means to trust, be secure from, and to be safe. The word Îmân إيمان is also derived from the same root and is usually translated as “faith” or “belief”. The word Islâmإسلآم  expresses only outward submission whereas Îmân signifies sincerity and firmness of Faith in the Absolute Truth. For a true believer, Îmân comes first and Islam afterwards. However, in those people who profess to the faith because of tradition and custom, Islâm takes precedence over Îmân.

The Holy Qur’ân explains the meaning of Yu’minûna يُؤْمِنُونَ in 32:15-16 where we read, “The believers are those who believe in Our revelations, who when they are reminded by means of them, fall down prostrate and proclaim the Glory with the Praises of their Lord and they are not proud. While getting up for late-night Prayer (-tahajjud), they forsake their comfortable beds calling upon their Lord with an awe-inspired and hopeful state of mind. And they spend out of that what their Lord has provided them” (32:15-16). In the following verses, we find other descriptions of Mu’min – “The believers are those whose hearts tremble when the name of Allâh is mentioned before them, and when His Messages are recited to them, it increases them in Faith, and in their Lord only do they put their trust; who observe Prayer and go on spending from that which their Lord has provided for them. It is these who are the believers in Truth” (8:2-4); “Believers are those who remain constant and steadfast in their Prayers.”(70:23; 23:10). 

There are many other verses that describe believers (cf. 3:139; 4:60, 65, 136; 5:81; 7:85; 8:1-3, 74; 9:110; 24:58-64; 49:6-12,15). Chapter 23 of the Holy Qur’ân is called “The Believers” (Al-Mu’minûn). This chapter describes their main characteristics in much more detail. There is a Tradition (- hadîth) that says, “Gabriel asked the Holy Prophet (pbuh), What is îmân (belief)? The Holy Prophet (pbuh) replied, It is the belief in Allâh, His angels, His Books, all His messengers and in the Day of Resurrection (cf. 2:285; 2:177; Bukhârî; Ibn Mâjâ; Abû Muslim). He did not say belief in predestination. This was added later. The Holy Prophet (pbuh) used to say that there are more than 70 branches of îmân, the most excellent of which is the declaration that there is no God other than Allâh, and that there cannot be and will never be One worthy of worship but He. When asked which îmân has the highest grade, he replied, “Good morals and the humblest of which is the removal of what is injurious from a path.” (Bukhârî).

 Verse 3 of chapter 2 lays down the three basic duties of a believer, namely: belief in the unseen realities, observance of ritual Prayer and discharge of duties arising out of kindness and affection towards Allâh’s creatures (Bukhârî). Îmân is also spoken of as light (57:12-13) and light is something which makes manifest what is hidden – Ghaib غَيْبَ. Ghaib غَيْبَ is something that is invisible and hidden from human senses. Ghaib can also be a state in which someone or something is secluded, hidden from view, removed, or remote from others. Here it refers to the truths, realities, and facts that are not visible or conceivable by ordinary people (Lane, Tâj, Lisân). Ghaib does not apply to Allâh as He says, “Allâh knows the hidden realities of the heavens and the earth”إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ (49:18); “Such is He, Who knows the hidden realities and the obvious” ذَ‌لِكَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ (32:6) and “He is the Knower of hidden realities and visible” عَالِمُ الْغَيْبِ وَالشَّهَادَةِ (13:9) 

The statement “those who believe in the hidden realities”يُؤْمِنُونَ بِٱلْغَيْبِ does not demand from us belief in imaginary or unreal things, but in certain realities that are hidden from our eyes. Some of these realities were discovered with time, while others are yet unseen and some are beyond the reach of perception through our ordinary senses and cognizance; nonetheless, they exist and are real. Angels, Revelation, the Hereafter, Paradise and Hell, and the conservation of our deeds and actions that will result in reward or punishment are all hidden realties. They are unseen, but they are realities conveyed to us in this Holy Book. We find in the Holy Qur’ân arguments in reference to these realities. The Book demands from us that we make use of our reasoning, reflection and logic in order to understand what is being conveyed (cf. 12:2). There is nothing in this Book that insults intelligence, disputes reason or negates scientific discoveries. The Book appeals not only to human conscience but also to the intellect. Its teachings reject dogmas and make logic, mindfulness, and reason the only tests of religious truth and its beneficence. There is no chapter that refers to anything unseen without giving an argument in support of its reference. The Holy Qur’ân does not impose upon its followers any mysteries of faith or invite them to believe in them blindly. A Prophet is visible as a man. The fact of exactly how he has been sent with a mission and message from Allâh is unseen to the ordinary human eye, yet what he conveys appeals to the innocent human intellect which is designed to recognize truth. Belief in the hidden realities يُؤْمِنُونَ بِٱلْغَيْبِ thus conveys the idea of accepting a certain principle as the truth; when the truth becomes manifested then it becomes îmân.

Ghaib also means “lonely and solitary” (Lane; Tâj), “Belief in the hidden realities” يُؤْمِنُونَ بِٱلْغَيْبِ Yuminûna bil-Ghaib يُؤْمِنُونَ بِٱلْغَيْبِ would mean that the Muttaqîn mentioned in the preceding verse fear their Lord in their hearts, even when they are alone and in a solitary state. They discharge their duties and perform their worship without the thought of any visible or immediate reward. Their actions result from their belief in the unseen reality. The verse 21:49, الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ وَهُم مِّنَ السَّاعَةِ مُشْفِقُونَ “Those who stand in awe before their Lord (and fear him in their hearts) when they are alone (and in a solitary state), and who dread the hour of Judgment” conveys this idea. 

Yuqîmûn al-Salât يُقِيمُونَ ٱلصَّلَوٰةَ  is usually translated as “Who observe the Prayer”. Yuqîmûn يُقِيمُونَ is derived from aqâma اقامة, which means one who kept the affair in a proper state (Tâj). Here, the expression refers to those who perform their ritual Prayers according to all the prescribed conditions and in a proper state. 

The Day of Resurrection is called qiyâmat قيامة, which is from the same root. Qâma قامَalso means to stand, stand firm and stand up. It also has the meaning to be lively or to appear in full light. Thus, the word qâma has a very broad meaning. All of these can apply to yuqîmûn.

Salât is Prayer and Al-Salâtٱلصَّلَوٰةَ  with the suffix al is that particular Prayer, which the Holy Prophet (pbuh) demonstrated from his own example. It consists of three parts: physical purification and cleanliness; certain gestures including ruk‘û ركوع (- bowing down) and sajdah سجدة (- prostration) and recitation of Qur’ânic verses and additional Prayers taught by the Holy Prophet (pbuh). 

The physical movements are the index of our inner feelings, and the recitation is direct conversation with Allâh using His own Words. Prayer “restrains from indecency and abominable things and loathsome deed and all that runs counter to reason and moral sense” says the Holy Book (29:45), and this is the main purpose of Al-Salât. The performance of ritual Prayer according to all the prescribed conditions requires strength, energy and the highest level of concentration on the part of the performer. It is also the first condition to be met on the road to developing taqwâ (cf. 2: 238-239). By praying, we render the best service to ourselves; and by adoring and glorifying Allâh we are reminded of the Object of Veneration.

Prayer, like charity, is as old as humanity and exists in all religions in various forms. However, the Qur’ânic objective of Prayer is not fulfiled by mindlessly repeating words on a bead, distracting our minds with dancing or music, performing ritual acts that can gratify only the eyes or ears, or performing elaborate  ceremonies too complex for most believers.

The Prophet (pbuh) of Allâh rid people of all superstitions because they block the path to sincere and rational glorification of our Lord  Al-Salât is du‘â دعاء meaning to supplicate in humility. Believers are taught to say: قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ – “My Prayer and my sacrifice and my living and my dying all are for the sake of Allâh” (6:163). Accordingly, our Master is not to be treated as a servant, being asked to do this or give that. It is He who demands, not his lowly creatures. The gist of Qur’ânic Prayers is summarized in the following verses: “Call upon your Lord with humility and longing for Him, full of hope” ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً (7:55). “Continue to remember your Lord in your mind with humility and awe and in a voice not loud, in the mornings and the evenings”وَاذْكُر رَّبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ وَالْآصَالِ (7:205). “Your Lord will not hold you to be of any worth if you do not call on Him”قُلْ مَا يَعْبَأُ بِكُمْ رَبِّي لَوْلَا دُعَاؤُكُمْ (25:77).  

Razaqnâ-hum رَزَقْنَـٰهُمْ  is a compound word of the root verb razaqa رِزق – to provide, and the pronouns nâ نا (“we”) and hum هُم (“them”). The related word Rizq رِزق is something whereby one profits; anything from which one derives an advantage; that can be food or knowledge. The expression  وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ  “they spend out of that which We have provided them” includes their wealth, time, offspring, power, influence, knowledge, intellectual qualities and other capacities (Râghib). This expression is fittingly explained in the saying of the Holy Prophet (pbuh): “You yourself have a right or claim upon you, your Lord has a claim upon you, your guest has a claim upon you and your family has a claim upon you. So you should give everyone his due.”(Tirmidhî). 

وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ

2:4 “That was revealed before you” مَآ أُنزِلَ مِن قَبْلِكَ is a reference to one of the fundamental doctrines of the continuity of Divine revelations taught in the Holy Qur’ân. With these words, the Divine origin of other religions is acknowledged. This is testified in the following words: “And indeed We have sent Messengers before you. There are some of them whom We have mentioned to you (in this Qur’ân) and there are some whom We have not mentioned to you.” (40:78). 

The Holy Qur’ân thus requires a belief not only in its own truth, but also in the same truth brought by previous messengers and their Scriptures. It thus infuses a spirit of allegiance and reverence not only to Moses and Jesus, but also to all other revealed religions and their founders, whether they are Krishna, Confucius, Lao Tzu or Buddha. The statement وَمَا أُنزِلَ مِن قَبْلِكَ “and in that which had been revealed before you” indicates the acceptance that believers must have regarding other religions and fosters feelings of great respect. Hindus, Christians and Jews, while claiming Divine origin of their faith, deny this generosity to the adherents of other faiths. This becomes a root cause of hatred between the nations and has often resulted in untold bloodshed. The Holy Qur’ân rejects the very idea of religious bigotry that leads to discord and disputes between nations and religions. It teaches that every nation has been blessed with a teacher from Allâh (35:24; 2:80). These words are a declaration that all the Prophets in various lands came from Allâh and brought the same light from One source. This teaching provides great hope towards the promotion of peace, harmony and tolerance among the followers of different religions.

أُو۟لَـٰٓئِكَ عَلَىٰ هُدًۭى مِّن رَّبِّهِمْ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

2:5 Muflihûn مُفْلِحُونَ are those who are successful in attaining their objective in this life and in the Hereafter. The word muflih مفلح is the nominative of falaha فَلحَ that means to unfold something in order to reveal its intrinsic properties; to till and break open the surface of the earth and make its productive powers active (Tâj, Lane). Aflaha أفلح means to be successful and lucky. Fallâh فلٌاح is prosperity, safety or success, both in this life and in Hereafter. It is one of the striking beauties of Arabic that its words in their primary sense denote the state, which when realized also conveys the import of the same. This is well illustrated in the word fallâh. Therefore, fallâh is the application of our latent faculties to our best ability. Whatever is noble and good and is hidden in us must be unfolded, and whatever is yet only potential in the human mind must be made a reality. Therefore, fallâh is also the fulfilment of our own evolution and the realization of the potential that our Creator has placed in us. Fallâh is a much higher level than the attainment of najâh نجاة –salvation, or the corresponding idea of Moksha and Nirvana in Hinduism and Buddhism. In the Arabic language there is no better word than fallâh to describe attaining what one desires, reaping the fruits of labour, and success and gains to which one may aspire, whether material or spiritual, whether of this world or of the Hereafter. 

A muflih is one who is prosperous, happy and attains his desires (Lisân, Tâj). The words “It is they who are successful in attaining their object” وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ conveys to us that a person who follows this guidance, Allâh in return will provide him a way out of his ordeals and difficulties and protect him from the undesirable results of his incorrect judgments. Allâh will provide him sustenance from where he least expects and will fulfil all his needs. By following this guidance not only will this person be saved from evil, but he will also be filled with positive good of the highest order. Al-Fallâh (with the suffix al) not only means success but also signifies what constitutes the complete and perfect success. Al-Fallâh as promised in this Book knows no limit.

إِنَّ ٱلَّذِينَ كَفَرُوا۟سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

2:6 Kafarû  كَفَرُوا۟ – “They disbelieved and denied; they covered”. After mentioning the class of the believers (Mu’minîn مؤمنين) and their characteristics, the Holy Qur’ân now refers to the class of the disbelievers – Kâfirîn كافرين. The word kâfir كافِرis derived from kafara كفَرَ, meaning to cover, deny, hide, renounce, reject, disbelieve, be ungrateful, neglect, expiate, or darken (Lane). Kafara also means to cover the sown seed with earth, or to conceal the benefit or favour conferred on one (Tâj, Lisân). It can also be suggestive of a dark cloud (which covers the sky), night (which covers the land), a coat of mail (that covers the body), or the impious who cover the Truth (Tâj, Lisân).

The Holy Prophet (pbuh) is reported to have warned, “Beware! Do not become disbelievers or ungrateful (kuffâr كفٌار) after me, so that some of you should strike off the necks of others” (Bukhârî). The slaying of a Muslim by a Muslim is therefore condemned as an act of kufr كُفر. In another Tradition, the Holy Prophet (pbuh) said, “Abusing a Muslim is transgression and fighting against him is kufr (Bukhârî). Ibn Athîr in Al-Nihâyah writes, ‘Kufr is of two kinds, one is denial of the Faith itself and the other is denial of a fraction or branch of Faith. Denial of a fraction of Faith does not necessarily mean losing all faith in Islam, which would make one kâfir’. This is what is called kufrun dûna kufrinكفرٌدون كُفر. So this second kufr cannot be simply equated with unbeliever, infidel or being a kâfir in the specific and restricted sense. Much bloodshed among the Muslims would have been avoided if they understood the real meaning of kufr. The real kuffâr are the ones who reject knowingly the whole system and doctrine of Islam and try to conceal the Truth.

Al-Kâfir الكافر is the one who denies Lâ ilâha Ill-Allâh Muhammad al-Rasûl-Allâh – “There is no other, cannot be and will never be one worthy of worship other than Allâh, and Muhammed is His Messenger”, and refuses knowingly the underlying meaning of these words. “Just as îmân is the acceptance of the Truth, so kufr كفر is its rejection. Likewise, just as the practical acceptance of the Truth or doing of a good deed is called îmân or part of îmân, the practical rejection of Truth and doing evil is called kufr or part of kufr (Ibn Athîr). This root in its 47 forms is used in the Holy Qur’ân 525 times.

خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰٓ أَبْصَـٰرِهِمْ غِشَـٰوَةٌۭ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌۭ

2:7 Khatama خَتَمَ  means to set a seal. After setting a seal, nothing goes inside. The statement in this verse, “Allâh has set a seal upon their hearts and upon their hearings and on their eyes is a covering” does not mean that Allâh has pre-emptively prevented some people from understanding His message by setting a seal on their hearts, eyes and ears. We read elsewhere, “Then because of their breaking of covenant and their denial of the Messages of Allâh and their antagonizing the Prophets without a just cause and their saying, Our hearts are uncircumcised, Allâh has set a seal upon their hearts.” (4:155) And again, “Those who dispute concerning the Messages of Allâh without any proof and authority having come to them. This is extremely abhorrent to Allâh and to those who believe. That is how it is! Allâh sets a seal upon the heart of every arrogant (and) haughty person.”(40:35).  Thus, there is a precondition involving human choice before Allâh sets a “seal upon their hearts”. These verses have been stated to show that Allâh has not created these individuals differently from others, but they do not use the faculties of reason and intellect bestowed on them. Allâh says, فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ -“When they deviated from the right course, Allâh let their hearts deviate.” (61:5). Imâm Râghib explains that the words of this verse mean, “they dispute concerning the Messages of Allâh without any proof and authority having come to them.”

Allâh has instituted all the paths of nature and every cause is followed by its natural effect; thus the sealing (خَتَمَ) is the consequence of a choice and not predestined. We are told, بَلْ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا يَكْسِبُونَ – “Their evil deeds have rusted their hearts.” (83:14). The rusting of the heart refers to the natural law that we also know from medicine; when an organ is not used, it becomes gradually weaker and finally useless. When one eye for example is covered for long with a patch, it loses its vision. The disbelievers do not use their power of reasoning to understanding and accept the Truth. Such people are spoken of as such:لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا – “They have hearts wherewith they do not understand and they have eyes but they do not see with them (the truth), and they have ears but they do not hear (the Messages) with them” (7:179) 

The Bible says: “Hearing ye shall hear, and shall not understand, and seeing ye shall see and not perceive. For the hearts of this people are waxed gross and their ears are dull of hearing and their eyes have they closed” (Ac. 28.25-27); and “They have not known nor understood for He has shut their eyes that they cannot see; and their hearts, that they cannot understand” (Is 44.18). Verse 2:7 can therefore be taken to mean that because of misuse or lack of use of the spiritual and physical faculties of seeing, hearing, and understanding, people lose these God-given faculties and become صُمٌّ بُكْمٌ عُمْيٌ – “deaf and dumb and blind” (2:18).

Qalûb قلوُب is the plural form of qalb قلب, which means heart. In the Holy Qur’ân the word is always used as an allusion. Allâh says, فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ – “But when they deviated from the right course, Allâh let their hearts deviate (as they were)”. Qalb has a broad meaning; we read, “The Holy Qur’ân has been revealed for healing of the diseases of the heart” (10:57), and “It is he (Gabriel) who has brought down this (Qur’ân) on your heart” (2:97), as well as “Allâh guides the heart of a person who believes in Him” (64:11). Hafiz said, “All I know is Love, and my heart finds Him Infinite and Everywhere”. Thus qalb conveys a different sense than fuâd فؤاد, which is more literally the heart that pumps blood inside the chest.

وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُم بِمُؤْمِنِينَ

2:8 After mentioning the two classes of people, the believers (- muminîn) and the rejecters of the Revelation (- kâfirîn), the Holy Qur’ân now comes to a third class of people: the hypocrites or Munâfiqîn مُنافقين. Hypocrites are those who profess to be believers, but who are disbelievers at heart and in deeds, lacking the strength of Faith necessary for complete obedience. The hypocrite “wanders like a blind man” (2:15). Chapter 63 of the Holy Qur’ân (Al-Munâfiqûn – The Hypocrites) and chapter 9, verses 38-108 deal in detail with this category of people. There are other places where the Holy Qur’ân also gives detailed accounts of the tactics of the hypocrites (3:149-180), and confirms that hypocrisy cannot remain hidden for long (29:11). 

يُخَـٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ ءَامَنُوا۟ وَمَا يَخْدَعُونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ

2:9 Yakhâdi‘ûnيُخَـٰدِعُونَ is derived from khada‘a خَدعَ meaning, “he forsook, abandoned or refrained” (Lisân, Tâj; Lane). It also means, “He besought or desired to deceive but did not succeed in this attempt to deceive”(Baqâ, Tâj). The verse would mean that the munâfiqîn منافقين besought and desired to deceive Allâh and the believers but did not succeed in this attempt. The verses that follow describe further the state of the hypocrites. 

فِى قُلُوبِهِم مَّرَضٌۭ فَزَادَهُمُ ٱللَّهُ مَرَضًۭا ۖ وَلَهُمْ عَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْذِبُونَ

2:10 “In their hearts was a disease. “Hypocrisy is thus a “disease of the heart”. Maradz مَرض refers to any cause of the loss of physical, moral or spiritual health of a person, or any physical or moral weakness or defect in Faith, or anything that hinders a human beings physical or moral progress (Râghib). Moreover, if this disease is not cured in time, its effects become increasingly damaging and deleterious (فَزَادَهُمُ ٱللَّهُ مَرَضًۭا). The power of decision on the part of hypocrites is weak. They lack trust and confidence and are consumed by jealousy and doubt. They are not trustworthy and are habitual liars. They try to compromise with good and evil, which is in reality an act of weakness (Lisân). فَزَادَهُمُ ٱللَّهُ مَرَضًۭا  also refers to the increased feelings of jealousy in their hearts. The rapid expansion of Islam escalated their jealousy as it forced them to display increased outward accord with the Muslims alongside inner discord.

The words used for the punishment of disbelievers is ‘Adhâb al-‘Azîm “great punishment” (2:7), whereas in the case of hypocrites it is ‘Adhâb Alîm عَذَابٌ أَلِيمٌۢ  “woeful and grievous punishment” (2:10), which is a pain and anguish that cannot be seen by the eyes but is felt in the heart. Thus, the qualities of punishments vary accordingly. This is because disbelievers express their disbelief and enmity openly, whereas hypocrites keep their feelings of hatred and malice hidden in their hearts. 

We are told, إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ – “The hypocrites shall surely be in the lowest reach of the Fire” (4:145), but the next verse states that their repentance will be accepted if they mend their ways (4:146).

وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا فِي الْأَرْضِ قَالُوا إِنَّمَا نَحْنُ مُصْلِحُونَ

2:11 Tufsidû تُفْسِدُوا is derived from fasada فسَدَ and means to become evil, corrupted, invalid, decomposed, bad, spoiled, tainted, vicious, wrong, or to make mischief or a foul deal. Fasâd فساد is corruption or violence. Mufsid مُفسِد  is the one who acts corruptly, spoils, or commits violence. Mischief and bloodshed is sometimes caused knowingly by people and nations who claim their actions are part of a mission of peace. However, they often have little true perception of right and wrong, and lack the courage to uphold justice.

وَإِذَا قِيلَ لَهُمْ آمِنُوا كَمَا آمَنَ النَّاسُ قَالُوا أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ ۗ أَلَا إِنَّهُمْ هُمُ السُّفَهَاءُ وَلَـٰكِن لَّا يَعْلَمُونَ

2:13 Al-Sofahâ’ السُّفَهَاءُ is the plural form derived from safiha سَفِها, meaning to be foolish, flimsy, inconsequential, light or half-witted, to become unwise, lose ones mind, be imprudent, ignorant, or to deem anyone foolish, or be stupid (cf. 4:5). The hypocrites called the Muslims fools and idiots (- sofahâسُّفَهَاء ) because the Muslims underwent suffering and made sacrifices to differentiate themselves from the community of disbelievers. The hypocrites on the other hand thought they could protect their lives and property by keeping friendly relations with the disbelievers and believers alike. 

وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ

2:14 Shayâtîn شَيَاطِينis the plural of Shaitân شيطان and refers to one who is not only himself far from truth, but also turns and misguides others away from it. The singular form shaitân has a different meaning as discussed in 2:36 (cf. 2:102). Ibn Mas‘ûd says that shayâtîn denote the leaders in disbelief, the ring-leaders which are referred to in verse 2:76 where we read: “and when they are alone, one with another” وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ and the verse states 33:67, وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَاءَنَا فَأَضَلُّونَا السَّبِيلَا – “They will say, Our Lord! We obeyed our leaders and our respected ones, but they led us astray from Your path.”

ٱللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ

2:15 Ya‘mahûn يَعْمَهُونَ are those who are blindly wandering. They have lost all signs and are helpless in finding their way. The word is derived from ‘amiha عَمَه, meaning to be confounded, perplexed, confused, to wander blindly, to stumble to and fro, to be unable to find the right course, or to suffer mental blindness. Whereas ‘amiya عَمِئ is applied to physical blindness, ‘amiha is used only for spiritual blindness (Lane, Tâj, Lisân, Râghib). It is said: “The servant of self-will has run away from his Masters kingdom, but he cannot go outside of it, so he wanders aimlessly”.

أُو۟لَـٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلضَّلَـٰلَةَ بِٱلْهُدَىٰ فَمَا رَبِحَت تِّجَـٰرَتُهُمْ وَمَا كَانُوا۟ مُهْتَدِينَ

2:16 Ashtraw ٱشْتَرَوُا۟  is derived from shara’a شرء, meaning “giving up one thing and laying hold of another” (Tâj). Here we are told when guidance was shown to the hypocrites they preferred error and renounced guidance, thinking this course would bring them financial and other advantages.” However, فَمَا رَبِحَت تِّجَـٰرَتُهُمْ “their bargain has fetched no profit”; meaning that the hypocrites will have neither worldly gains nor divine guidance, and that they shall be losers in their worldly affairs and their spiritual lives alike. The statement “but their bargain has fetched no profit” is also an allusion to the fact that many hypocrites are dishonest traders.

مَثَلُهُمْ كَمَثَلِ ٱلَّذِى ٱسْتَوْقَدَ نَارًۭا فَلَمَّآ أَضَآءَتْ مَا حَوْلَهُۥ ذَهَبَ ٱللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِى ظُلُمَـٰتٍۢ لَّا يُبْصِرُونَ

2:17 Zulumât ظُلُمَـٰتٍۢ (plural) means thick darknesses, afflictions, hardships or dangers. The word is also used figuratively to signify error or ignorance, just as the word for light is used to signify guidance and knowledge (Lisân, Tâj). Zulumât ظُلُمَـٰتٍۢ, when used in the plural form, stand for spiritual, moral, or physical darknesses. The plural form signifies that sins and evil deeds do not stand alone, but grow and multiply, with one transgression leading to another.

“The kindler of the fire” ٱلَّذِى ٱسْتَوْقَدَ نَارًۭا is a reference to the Holy Prophet (pbuh) who kindled the light of guidance. He is reported to have said, “My example is the example of a man who kindles a fire” (Bukhârî). The personal pronoun used here lends weight to the explanation. The illuminator is one person, while those whose light are taken away are many. In a fire there is always light and heat. When the fire goes out, the darkness is worse than before even though heat remains from the combustion. The case of the hypocrites is similar: the light touches them, but owing to the diseased condition of their hearts, it does not penetrate inside and illuminate their inner darknesses. Their end is therefore like that of the deliberate rejecters of the Faith (2:7), wildly groping about blindly (فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ). They have suppressed the instinctive ability of human beings to discern good from bad, and from that, abdicate their moral responsibility.

أَوْ كَصَيِّبٍۢ مِّنَ ٱلسَّمَآءِ فِيهِ ظُلُمَـٰتٌۭ وَرَعْدٌۭ وَبَرْقٌۭ يَجْعَلُونَ أَصَـٰبِعَهُمْ فِىٓ ءَاذَانِهِم مِّنَ ٱلصَّوَ‌ٰعِقِ حَذَرَ ٱلْمَوْتِ ۚ وَٱللَّهُ مُحِيطٌۢ بِٱلْكَـٰفِرِينَ

2:19 The analogy of rain and water from heaven (كَصَيِّبٍۢ مِّنَ ٱلسَّمَآءِ) symbolizes Divine Revelations that pour down in the periods of spiritual drought and utter moral darknesses (ظُلُمَـٰتٌ.) Thunder (رَعْدٌۭ) is an analogy for warnings, which accompany the Revelations, and lightning ((بَرْقٌۭ symbolizes the hope for rain in a state of drought. We are told, “It is He, Who shows you the lightning to induce fear and to inspire hope [in you]; and [it is He] Who raises the heavy clouds; and the thunder glorifies Him with His true praise and [so do] the angels in awe of Him. He sends the thunderbolts and therewith smites whom He will. Yet they dispute about Allâh, though He is Mighty in prowess” (13:12-13).  As the rain is a mercy from Allâh, so is Revelation. As rain is accompanied by thunder, which is a warning of severe weather and lightening – a promise of hope for life-giving rain, in the same way Revelation comes with a message of hope as well as a warning. Rûmî says, “Allâh continually turns you from one state of feeling to another, revealing His Truths by means of opposites, so that you may have two wings; fear and hope, وَرَعْدٌۭ وَبَرْقٌۭ for the bird with one wing is unable to fly” (Mathnawî Rûmî). Then we read: وَيُنَزِّلُ عَلَيْكُم مِّنَ السَّمَاءِ مَاءً لِّيُطَهِّرَكُم بِهِ وَيُذْهِبَ عَنكُمْ  رِجْزَ الشَّيْطَانِ “He sends down upon you water from clouds that He might thereby purify you and remove from you the scour of satan, that He might thereby strengthen your hearts and make your feet firm and strong” (8:11) and again, وَاللَّهُ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا ۚ – “It is Allâh Who sends down water from above and with it He gives life to the earth after its death. Surely there is a sign in this for the people who would listen” (16:66; 2:164; 6:6; 16:10).

“Heavy downpour” (صَيِّبٍۢ مِّنَ ٱلسَّمَآءِ) also refers to the heaviest of Revelations, namely the Holy Qur’ân. Just as lightning and thunder bring messages of hope and fear, so this Divine Revelation, in the form of Holy Qur’ân, came to people with dual tidings. However, many refused to hear either message. They block their ears both physically and spiritually and refuse to listen. The physical analogy is the action of putting the fingers in the ears, which does not protect them in a thunderstorm because lightning can still strike them.

يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ ۖ كُلَّمَا أَضَاءَ لَهُم مَّشَوْا فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا ۚ وَلَوْ شَاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ

2:20 “Taking away the hearing and their sight”يَخْطَفُ أَبْصَـٰرَهُمْ  means to keep one in ignorance. As the sight and hearing are the means of attaining knowledge, so their taking away results in ignorance. Commenting on this verse, Rûmî says, “Lack of knowledge cannot discern; it mistakes a flash of lightning for the sun. This lightning is transient. Without (mental) clarity, you will not know the transient from the permanent. Regard this transient lightning as something which takes away the sight and regard the eternal light as a Helper” (Mathnawî Rûmî). 

يَـٰٓأَيُّهَا ٱلنَّاسُ ٱعْبُدُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُمْ وَٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

2:21 After mentioning the three groups of people: the group of believers on whom Allâh bestows His blessings (Mun‘im ‘alaih مُنعم عليهم), the group that displeases Allâh (Maghdzûb مغضوب), and the group of hypocrites who have gone astray (Dzâllîn ضالين) and who let other people go astray from the path of righteousness.

Allâh then addresses humankind as a whole يَـٰٓأَيُّهَا ٱلنَّاسُ ٱعْبُدُوا۟.“O People! Worship your Lord.” This is the first commandment in the Holy Qur’ân. It is addressed to all, not only to the believers, to Arabs or to any single nation. The command is to “submit” (A‘budû ٱعْبُدُوا) to the One Who created the heavens and the earth and provided the means of sustenance of the living, and non-living.” It is in obedience to this command that a Muslim proclaims إيٌاك نعبد Iyyâka na‘budu – “You alone do we worship” in his five ritual Prayers when he stands before his Lord with folded hands.

A‘budû ٱعْبُدُوا is derived from ‘abada عبَدَ and means to serve, adore, obey, venerate, submit, devote, or accept the impression of a thing. Its real meaning is to impress Divine Attributes (Lisân, Tâj, Râghib). According to Ibn ‘Abbâs  the meaning of this commanding word A‘budû  ٱعْبُدُوا۟- “Serve [Me]!” is in the sense of “Know [Me]!” It also means, “Be lowly towards Me!” No being can be lowly towards another unless the first knows the second. Therefore, it is necessary to know Allâh and to be aware that He is the possessor of All-Mightiness before whom all the mighty are to be lowly. Ibn ‘Abbâs  in his explanation of the word ‘abd عَبدَ expressed his opinion by emphasizing the meaning of knowledge and of knowing. Alỉ bin Abi Talib(rz) transmitted the following Hadîth-i-Qudsî: “Those who place their hope in any other than Me have not truly known Me. Those who have not known Me have not truly worshiped Me. Those who have not worshipped Me encounter My displeasure”.

‘Ibâdah عِبادة is worship. The significance of worship is to subject oneself to a rigorous spiritual discipline and to apply all innate powers and capacities to the fullest in perfect harmony with, and in obedience to the Divine commandments. In this way, a person is able to assimilate Attributes of similitudes of Allâh and is capable of manifesting them in his own being. The purpose of the creation of all rational beings is their cognition of the existence of their Creator and their conscious willingness to conform their own existence to His Will and Plan. It is the two-fold concept of cognition and willingness that gives the deeper meaning to what the Holy Qur’ân describes as ‘Ibâdah – worship. 

The call for worship, A‘budû ٱعْبُدُوا, does not arise from any supposed need on the part of the Creator Who is Self-Sufficient and Infinite in His power, but is designed to be an instrument for the inner development of the worshipper with the aim of achieving taqwâ تقوئ (cf. 2:2). If we worship and serve Him we do so for our own good (17:7). The Qur’ânic concept of worship must not be confused with what is in vogue among other religions in their religious ceremonies: it is free of all ascriptions. The Qur’ân confirms that Allâh needs no glory, praise, or thanksgiving (17:15; 31:12).  

The Holy Qur’ân summarizes the object of worship in one sentence:صِبْغَةَ اللَّهِ  that is, “Imbue yourself with the Divine Attributes” (2:138). The Holy Book informs us of some of Allâh’s Attributes, (though they are numberless); our duty is to understand them and to imbue them into our character (7:180). Mentioning certain Holy Names (Ismâ al-Husnâ) in our Prayers is equivalent to constructing a sacred mould in which to form our own character. The true worship is the fulfilment of the requirements of those names and Attributes of Allâh that can be shared with Him; His Attributes of resemblance. We are taught to seek refuge in Allâh by reflecting on His Attributes in the words of the Holy Prophet (pbuh) when he said, “I seek refuge and protection in You O Lord! From You.”

There is nothing lower than the state of servitude (‘Abûdiyyat عبوُديٌت) of a servant of Allâh (‘Âbid عابد) before Allâh, and the state of servitude (‘Abûdiyyat) in its true station is to assume His Attributes. However, this does not mean that Allâh lowers Himself to the state of the servant (‘Âbid). The relationship of a person in the state of servitude (‘Abûdîyyat) before Allâh is like a shadow of a person before a light. The closer he moves towards the light, the greater is the shadow. The more the person moves away from the light, the smaller his shadow becomes, and if a person moves away from Allâh, he leaves aside those Attributes of Allâh that he should have adopted. 

When one enters into the state of servitude with His shared Attributes, He manifests in His Divine Theophany (Jalâl جلال) – His visible manifestation, to a human being with the same shared attributes. In this state of servitude, the servant comes to know the mystery of his relationship to Him. The Holy Prophet (pbuh) assures us of this when he says that through implicit worship (‘Ibâdat عبادة), our God becomes our limbs with which we walk, and ears with which we hear, and our tongues with which we speak, and our eyes with which we see. This is an astonishing relationship with Allâh, and there are very few who are able to experience it. Worship is realized when we say: قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ – “My Prayer and my sacrifice and my living and my dying are all for the sake of Allâh, the Lord of the Worlds”. (6:162)Thus our eating, sleeping, walking, sitting, standing, speaking, seeing, and hearing, in short—all our actions are a kind of worship if we perform them according to the Divine Will. The commandment ٱعْبُدُوا۟ رَبَّكُمُ “Serve your Lord” is the fundamental objective of our creation (51:56). In 19:36 we read that Jesus said,وَإِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ ۚ – “Surely, Allâh is my Lord and your Lord. So worship Him” – that is, lower yourself to the state of servanthood before Him and not me. As “Lord”, Jesus may see creation as making demands on him, which he is unable to answer. But as servant, he encompasses the Great Reality. So, be the servant of the Lord.

الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

2:22 The word al-Aradzالْأَرْضَ  is used in the Holy Qur’ân 462 times and has broad range of meanings (cf. 14:48; 50:4; 50:7; 50:44; 39:67-69; 13:3). It is used to signify land (cf. 30:9; 4:97;40:21), the city (cf. 12:21), the country (cf. 5:21; 7:37;), the ground (cf.11:44;13:17), something which brings forth herbs abundantly (cf. 71:17; 10:24; 32:27), something that rotates, or any celestial body (51:48; 13:15; 39:63; 79:30). In the verse 2:64 “Surely in the creation of the heavens and earth, and the alternation of day and night, there are signs for people with pure and clear understanding” is a reference to the revolving earth that causes our perceptions of day and night. 

As regards the word Samâ’  سَّمَاءَ Râghib writes, “Every height is a samâ in relation to what is beneath it”. The orbit of a planet is also called its samâ’ (cf. 23:17). The Holy Qur’ân sometimes uses the singular form, sama’, as in this verse, and sometimes the plural form samawât سماوات to signify different aspects of the Divine creation (cf. 67:3-5). Bina’ بنآء is an edifice for protection, a structure, roof, canopy, or any production or piece of work consisting of parts joined together in some definite manner (Tâj). Heaven is called a structure in reference to the order that prevails among heavenly bodies, as they are joined together in a definite manner. As a building or a roof is a source of protection, similarly the nearest parts of the universe are a protection for our planet, as we are told, وَحِفْظًا مِّن كُلِّ شَيْطَانٍ مَّارِدٍ -“We (have placed therein in the nearest heaven) effective safeguards” (cf. 37:6-10). 

By addressing humanity as a whole, this verse indicates that the message of the Holy Qur’ân is not exclusively for any section of race, colour, or country. Instead, humanity is a single family living in one house; our earth, and under one roof; our sky. While referring to the perfection of the physical world, attention is drawn to the need of perfection in the spiritual world. Human beings are gifted with reason and intellect, but reason and intellect have limitations; they make the existence of the Supreme Creator subject to guesswork. The statement وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ – “and [He] caused water to pour down from heaven” is an allusion to Divine Revelation. It is only through His Self-Disclosure that we know with certainty the existence of that Supreme Being Who is the origin of all that we receive and perceive what we cannot perceive. His Self-Disclosure in the form of Revelation is the only source of knowledge about Him and the only proof of His existence. 

Andâd انداد are compeers or rivals. The compeers of Allâh may be idols in temples, statues, human beings raised to the status of divinity or semi-divinity and saints. The can be shrines of the holy or self-declared holy, monuments or acts which are made the object of adoration, superstitions, racial pride, the craving and obsession for more wealth leading to the neglect of duties towards Allâh and his creatures. The compeers are also any object of adoration to which some or all of Gods qualities are ascribed, putting trust in self-proclaimed spiritual leaders, or asking for help and salvation from the dead or supplicating at their graves. (Tâj, Lisân). 

وَإِن كُنتُمْ فِى رَيْبٍۢ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا۟ بِسُورَةٍۢ مِّن مِّثْلِهِ وَٱدْعُوا۟شُهَدَآءَكُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَـٰدِقِينَ

ۦ2:23 Here, in this verse, “Produce a single Sûrah like the one” فَأْتُوا۟ بِسُورَةٍۢis the most stimulating challenge ever made to any people or any nation in history. The Holy Qur’ân is a continuing miracle in multiple ways: the Book provides answers to all innate questions that weigh on us such as the origin of the human being and its real nature (fitrat); where we go after death; what is good and what is evil; the nature of Salvation (Fallâh) and how it can be achieved and the reality of life after death. All of this and more besides are dealt with in this Book. It offers guidance on the structure of an ideal society, social life, financial laws, and spiritual laws that cannot be inferred with intellect and logic alone. The Book also corrects the corrupted teachings of previously revealed Scriptures and informs us about events of the future. This Book surpasses any other Book claiming to be of Divine origin. Its supreme elegance of style and its sublime language are unparalleled and no other book can match them. All these aspects are distinct and separate one from another, and all of them stand for all time with none of them superseding or cancelling out the other. The subject of the incomparable excellence of the Qur’ân is contained in52:34; 17:88; 11:13; 10:38. وَإِن كُنتُمْ فِى رَيْبٍۢ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا۟ بِسُورَةٍۢ مِّن مِّثْلِهِۦ

فَإِن لَّمْ تَفْعَلُوا۟ وَلَن تَفْعَلُوا۟ فَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِى وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ ۖ أُعِدَّتْ لِلْكَـٰفِرِينَ

2:24 “And never shall you do” وَلَن تَفْعَلُوا۟ is another challenge. Al-Hijârah الحجارة is derived from hajaraحجَرَ  and means to deprive, harden, hide, resist, forbid, prevent, or prohibit access. AlـHijârah literally refers the stones and rocks. It also refers to people who try to hide Truth, prevent people from worshipping, and who are hard hearted like stones (Lisân). Concerning the Jews of the time of Jesus, the Holy Qur’ân says: “Then your hearts hardened after that, so that they were [hard] like stones (rocks) or harder still; for there are rocks out of which streams come gushing, and there are some others out of which water comes forth when they split asunder” (2:74).

 The verse informs us about two classes of the inmates of Hell, ordinary disbelievers (ٱلنَّاسُ) and stone-hearted persons (ٱلْحِجَارَةُ) who have no love for God. Stones are also the objects to which people turn for worship, the powerlessness and inefficacy of the stones finding a symbolic equivalence in their lifelessness. 

و وَبَشِّرِ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ أَنَّ لَهُمْ جَنَّـٰتٍۢتَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُكُلَّمَا رُزِقُوا۟ مِنْهَا مِن ثَمَرَةٍۢ رِّزْقًۭا ۙ قَالُوا۟ هَـٰذَا ٱلَّذِى رُزِقْنَا مِن قَبْلُ ۖ وَأُتُوا۟ بِهِۦ مُتَشَـٰبِهًۭا ۖ وَلَهُمْ فِيهَآأَزْوَ‌ٰجٌۭمُّطَهَّرَةٌۭ ۖ وَهُمْ فِيهَا خَـٰلِدُونَ

2:25 Jannât جنٌات are gardens. The word is derived from janna جنٌ, meaning something which is concealed, covered, wrapped or hidden. Jannât has been used in the Holy Qur’ân in many different senses. Some commentators apply this word to countries with abundant water. In another sense, Jannât are things that were promised but are still hidden to our eyes. “This is the same we were given before” هَـٰذَا ٱلَّذِى رُزِقْنَا مِن قَبْلُ also refers to what was promised to us before our physical death. It also signifies that the fruits of Paradise granted to people in the Hereafter will be given corresponding to their deeds in this life. جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ – “Gardens from beneath which the streams flow” is the ever-recurring description of Paradise. Metaphorically, the word Naharنهر symbolises abundance, good deeds, faith, knowledge, good character, gardens, or symbolic “milk and honey”. Some commentators apply this word to describe knowledge of the Holy Qur’ân (Tatîr al-Anâm). 

The descriptions of Paradise as given in the Holy Qur’ân are metaphors (e.g. 13:35; 47:15; 55:46-78 56:15-38; 88:8-16). It is beyond the human mind to comprehend its real nature. فَلَا تَعْلَمُ نَفْسٌ مَّا أُخْفِيَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ – “No soul knows what comfort lies hidden for him of a joy to the eyes as a reward for their righteous deeds”(32:17). The Holy Prophet (pbuh) said, “No eye has seen it nor has any ear heard of it nor can the imagination of human beings conceive of it” (Bukhârî). While describing the blessings of Paradise, the Holy Qur’ân uses the names of objects generally looked upon as good in this world (e.g. 13:35; 47:15; 55:46-78 56:15-38; 88:8-16), though in the Hereafter, they will be there in similar, albeit different forms. The words “This is the same we were given before,” tells us as much. The life in the Hereafter will be similar but different to the life that we know on earth. 

Azwâj أزواج (plural) is derived from zâja زاج meaning to marry a person, couple a thing, pair, or mingle either of the two components.It can refer tomale or female, or an object and its shadow (cf. 13:23). 

  إِنَّ ٱللَّهَ لَا يَسْتَحْىِۦٓ أَن يَضْرِبَ مَثَلًۭا مَّا بَعُوضَةًۭ فَمَافَوْقَهَاۚ فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ ۖ وَأَمَّا ٱلَّذِينَ كَفَرُوا۟ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَـٰذَا مَثَلًۭا ۘ يُضِلُّ بِهِۦ كَثِيرًۭا وَيَهْدِى بِهِۦ كَثِيرًۭا ۚ وَمَا يُضِلُّ بِهِۦٓ إِلَّا ٱلْفَـٰسِقِينَ

2:26 Fawq فوق means both greater and smaller (Râghib). Allâh cites the parable of a gnat to point out the weakness of false deities (cf. 22:73; 29:41). Such metaphors and similes express depth of meaning that cannot be adequately expressed otherwise. The symbol of the gnat is used because this insect is considered by the Arabs to be very weak and helpless. The reference to a gnat immediately after the description of Paradise is a figure of speech, comparing the earthly life with what is yet to come. It is also meant to say that the words used for Paradise in the previous verse may be as inadequate and insignificant as a gnat, yet the believers understand them; the more they reflect on this parable, the more they receive Divine light. Disbelievers, on the other hand, lack an understanding of this simile, and, because they do not understand, they find fault.

The expression “Yadzilla bi-hî kathîrah”  يُضِلُّ بِهِۦ كَثِيرًۭا- “Many does He adjudge to be erring “can also mean that He found them to have gone astray (Kashshaf). The Arabic expression adzalla ni saddîqî means, “my friend pronounced me to be in error” and not that “my friend misguided me or led me astray” (Râghib, Tâj). When the Holy Prophet (pbuh) came to a certain people, he found them to have gone astray (adzallâ-hum); it does not mean that it was he, the Holy Prophet (pbuh), who misguided them. So it is not Allâh Who misleads, but a given human beings nafs al-Ammârah (- the self that incites to evil; cf. 28:15; 6:119).

ٱلَّذِينَ يَنقُضُونَعَهْدَٱللَّهِ مِنۢ بَعْدِ مِيثَـٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ

2:27 ‘Ahad عَهْدَ is a covenant. The covenant mentioned here is the human beings moral obligation to use his inborn faculties. The omission of any reference to a particular covenant in this verse suggests that the covenant stands for something that is rooted in human nature. That human nature bears witness to the existence of a Creator is referred to in 2:29. In the next verse He says, كُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ – “You were dead; He raised you to life”. For this purpose, and in conformation to this covenant, He sent series of Prophets to bring the spiritually dead to life (cf. 3:81; 7:172). However, few believed, but many refused and created discord, enmity, and disorder. 

هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًۭا ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّسَبْعَ سَمَـٰوَ‌ٰتٍ 

2:29 Saba‘a Samâwât سَبْعَ سَمَـٰوَ‌ٰتٍ is an idiomatic expression which, when literally translated, means seven heavens. As part of Arabic idioms, the number seven is used to express a concept like several or many and not usually an exact number seven (Lisân, Tâj). Hence, seven heavens signify many heavens. The verse presented uses the plural form of “heaven” to express different aspects of the cosmic creation (cf. 67:3-5). The plural form has different significances than the singular form. Seven heavens can signify seven types of stars or many types of stars, seven dimensions, or seven layers of rolled universes (cf. 2:29; 23:86; 39:67; 65:12; 71:15). The orbit of a planet is also called its heaven (cf. 23:17), thus, the phrase فَسَوَّىٰهُنَّ سَبْعَ سَمَـٰوَ‌ٰتٍ   expresses many cosmic aspects in their perfection. 

وَإِذْ قَالَ رَبُّكَ لِلْمَلَـٰٓئِكَةِ إِنِّى جَاعِلٌۭ فِى ٱلْأَرْضِ خَلِيفَةًۭ ۖ قَالُوٓا۟ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ

2:30 Qâla قال – “He said” is the use of figurative speech to describe an event or a state of affairs without there being any actual speech or dialogue in any human language. This linguistic device may allow even inanimate objects to “speak” as in the following expression: 

إملاء الحوض فقالَ قطني

‘When the tank was full, it said stop!’

It may also be used to convey that which is not spoken in words, but in motions or actions, or in situations in which logical argument is to be presented. A poet writes:

قُلت له العينان سمعًا و طاعة 

‘Her two eyes said: We listen and we obey’.

These examples of Arabic idiom show, any translation of this word into a language other than Arabic must be done according to the context and the subject matter (cf. 15:36; 112:1; 113:1; 114:1). Qâla as used in this and the other indicated verses is not an actual conversation between Allâh and the Angels or Iblîs, but an indication of a state of affairs, which is to be brought into execution. Qâla  قالis not used here in the same sense as takallamâ  تكلٌماthat means discourse. The words qâla, fa‘ala فعَلَ and dzaraba ضَربَ are very close to each other in their meanings and can often be substituted for one another depending upon the situation (Lisân, Tâj). For example, in 4:34, the verb dzaraba used in connection with disobedient women could be replaced by qâla. Qul  قل(Say!) on the other hand stand for command as in chapters 112, 113, and 114).

The usual translation of the word Malâik ملائك is “angels”. Malâik are part of the Divine system through which Allâh executes His Will and Command, both in the worlds of particles and non-particles. We may imagine them as carriers and executers of Divine commands. They are message bearers and bringers of Divine Revelation (41:30). They descend upon the faithful giving them joyful news (41:30). In the physical world, they are the medium that forms a link between the chain of the laws in nature, and in the spiritual world, they form a link between Allâh and human beings (cf. 2:97). The existence of the Malâik as a medium of revelation has been recognized by righteous people in all ages and it is a part of Muslim Faith (2:177; 2:285).

Khalîfah خليفة is a successor, vice regent, someone who inherits, who comes after or who stands in the place of someone who precedes him (Tâj; Lane). According to Ibn Mas‘ûd and Ibn ‘Abbâs , in Qur’ânic terminology the khalîfah is the one who judges and rules under Allâh’s command (cf. 38:26; Ibn Jarîr). We read in verse 38:26 يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ – “O David! We have made you (Our) vice regent (khalîfah) in this land” (38:26); that is, We will make you inherit this land or We will make you rule this land. Similarly, we read with reference to those who followed the destroyed generations: ثُمَّ جَعَلْنَاكُمْ خَلَائِفَ فِي الْأَرْضِ مِن بَعْدِهِمْ – “Then We made you inherit the land (khalîfah)”; that is We made you ruler over that land (10:14). About the followers of the Holy Prophet (pbuh), we read, وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ – “Allâh has promised those of you who believe and do deeds of righteousness that He will make them successors (khalîfah; vouchsafed with both spiritual and temporal leadership) on the earth as He made successors from among their predecessors” (24:55). Therefore, in 2:30, the Holy Qur’ân is definitely not referring to the first human being on the earth. Adam is the khalîfah – the vice regent of God who has the power of initiative, choice and decision, and still whose independent actions are under the control of Divine Will. It is in this sense that Allâh makes Adam—the prototype of the human race—inheritor of the earth (cf. 7:10-11).  The Angels, as we are told, were aware only of the darker side of animate creation, namely the “shedding of blood”, and not of the high rank that this new creation was destined to hold on earth. They were also unaware that faculties would be given to a human being, which would enable him to imbue the Attributes of Allâh (as the next verse وَعَلَّمَءَادَمَٱلْأَسْمَآء informs us). Because of these potentialities, Adam could claim to be Allâh’s khalîfah. إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ – “I know that which you do not know,” indicates the ignorance of the Angels in this regard. The Angels are not given the faculties that would allow them to object to Allâh’s purpose, nor can they claim any superiority over Allâh’s creation; this is the significance of their reply: وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ  – “While we already glorify You with Your true praise and extol Your holiness.”

 وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنبِئُونِي بِأَسْمَاءِ هَـٰؤُلَاءِ إِن كُنتُمْ صَادِقِينَ

2:31 Asmâ’ اسماء is the plural form of ism إسم. Ism is an expression conveying the knowledge of attributes for distinguishing them from others (Tâj). In this verse, Asmâ’ stands for the Attributes of the Real Living Deity that distinguish Him from other deities and created objects. Thus, the knowledge of Allâh’s Attributes is the only source to know Him as the only Creator.عَلَّمَ ءَادَمَ ٱلْأَسْمَآء “He taught Adam (His) Names” – means that the new creation called Adam, who stands here as Allâh’s vicegerent (khalîfah), was blessed, in contrast to other objects of Allâh’s creation, with the knowledge of those Divine Attributes that helped him to know his real Deity, and after knowing Him through His Attributes, to manifest them in his own character.

Human beings needed language in order to become civilized and continue progressing. “Teaching Adam names” is also a reference to the faculty of speech and of learning. The Holy Qur’ân refers to this: “He created human being and taught him the art of intelligent and distinct speech” (55:4). It is also said that asmâ denotes the human beings faculty of logical definition and conceptual thinking, and capability of learning and acquiring knowledge and reasoning. Allâh’s Attributes (أسماء الحسنئ) are numberless (31:27), however, human being as symbolized by Adam is capable of understanding and grasping only those that are within the scope of the faculties (- mâhiyat) given to him. 

Adam أدم is derived from adama أدمَ, which means to reconcile or be brown. In classical Arabic dictionaries adam stands for a human being, man, person, intelligent person, brown man, brave man, civilized person, chief, honest person, kind and polite person,  a person who is created from different substances, a person in possession of different powers, one who enjoys the comforts of life, one who is by nature social, one who has heirs. Adam also stands for the whole human race and humankind. All these meanings are given to the word adam آدَم (Tâj, Lisân, Lane, Râghib). The Qur’ânic verse إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ – “The likeness and case of Jesus is as the likeness and case of Adam” (3:59) is to be read and understood in the light of the above meanings, that Jesus was a human being like any human being and not God incarnated.

The Adam who lived, according to biblical tradition, about 6000 years ago is often taken to be the proper name for the first human being. The Bible tells the story of Adam and of Eve who was born of his ribs, of a snake, a tree and a fallen angel. This story has poisoned the minds of many Muslims. The Holy Qur’ân does not affirm this story nor does it affirm that someone called Adam was the first human being, or that there was no creation before him. Nowhere in Qur’ân is it stated that Adam was the first Prophet, though he is still considered as such by many Muslims. The word khalîfah as used for Adam in the foregoing verse (2:30) is a reference to the fact that modern human race is the successor of an older one. Khalîfah are not Prophets. Abû Bakr^(rz) was not a Prophet, neither ‘Umar ^(rz), ‘Alî^(rz) or ‘Uthmân ^(rz). 

Human evolution was the evolutionary process leading up to the appearance of modern humans. It began with the last common ancestor and the emergence of Homo sapiens. Anatomically modern humans evolved from archaic Homo sapiens about 200,000 years ago. The transition to behavioral modernity with the development of symbolic culture, language, and specialized lithic technology happened around 50,000 years ago, and according to many anthropologists even earlier. 

Ibn ‘Abbâs says there were races known as the Jinn, Himm and Dinn that lived before Adam. It is possible that he was referring to Neanderthals and other early hominids. Great Muslim scholars were of the view that there were hundreds of thousands of Adams (in Rûh al-Ma‘ânî). The world has passed through different cycles of creation and civilizations; Adam stands for the first link in such cycles and not for the very first human being in Allâh’s creation. The Holy Qur’ân neither follows the Bible in holding that the world began with the birth of Adam and Eve nor does it claim that all members of humankind, who are now found in different parts of the world, are the progeny of the self-same Adam, or that all the races which lived before this Adam were entirely swept away before he was born. Taken literally the Biblical story implies that all of Adam and Eves grandchildren would be children born of a union of a daughter and a son of theirs.  This is an incestuous concept of the origin of the modern human. It is absurd and not supported by any statement in the Holy Qur’ân.

Ibn al-‘Arabî, writes in his famous work Fatûhât that he saw in a vision, a building erected hundreds and thousands of years ago. Such a vision could indicate that there was a kind of civilization on this earth hundreds and thousands years ago. Ibn ‘Arabî writes further that once, in a vision, he was performing a circuit around the Ka‘bah . In his vision, he saw himself with a different kind of people who were also performing the circuit. “I inquired of one of them, Who are you? He said, Of your old ancestors. How long is it since they died? I asked him. The man replied, More than forty thousand years. But this period is much more than that which separates us from Adam, said I. The man replied, Of which Adam are you speaking? About that Adam, who is nearest to you or of some other Adam? ”In addition to this, Ibn ‘Arabî writes that he once saw in a vision the Prophet Enoch (Idrîs) and asked him if his own vision about the Adam was true. Enoch replied that the information he received in his vision was true. “Then I recollected the saying of the Holy Prophet (pbuh) to the effect that Allâh had brought into being no less than a hundred thousand Adams and between each and every Adam there is a period of seventeen thousand years. Then I said to myself, Perhaps these people who are said to be the ancestors of mine were of the previous Adams.” (Fatûhât al-Makkîyyah, Bâb Hadûs al-Dunyâ 3/607). Archaeological discoveries have indeed brought to light people similar to us, who inhabited this earth many thousands of years ago. The notion that human beings originated only in the last few thousand years from a single man called Adam comes from the genealogies of the Old Testament.

In 7:10-11, while addressing humankind, Allâh says, “We have indeed established you on the earth (giving you power thereon) and provided for you thereon (various) means of subsistence. How little thanks you give. We did determine you, then We gave you shape, then said to the angels, Make submission for Adam, so they all submitted.” These words leave no doubt that here the reference is to the human race. Human beings were already living on this earth, and that this was revealed after the creation of human beings, and not just to a single Adam. When angels received this command, it was in reference to the species. In addition to this, the shedding of blood as referred to in the verse 2:30 could not be the work of one person; the reference is to the shedding of blood by human beings in general. In a later statement (in the verse 2:38), قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا “Go forth from this state, all of you”, there is a transition of address from the singular number to the plural. It indicates that the lesson taught here relates to the human race as a whole. The word Adam in this verse is therefore used to refer to the prototype of all humankind (cf. 2:31; 7:16; 7:24) and the word khalîfah stands for that perfect human (- insân-i-kâmil) who is the recipient of Divine Revelation.

If we reflect on many different verses in the Holy Qur’ân dealing with Adam, we find that the word Adam has broad meanings depending upon the relationship of the verses with connecting verses. We find that it stands for the human being who is the crowning object and the culmination of all creation, and whose own creation became complete after a long process of gradual development and evolution (17:70) as indicated by the very first Divine Attribute of Rabb al-Âlamîn رَبِّ ٱلْعَـٰلَمِينَ, “the Evolver from the crudest form to perfection and Sustainer of all the worlds”(1:1). The words “When I have made him perfect and breathed into him my Spirit سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي (15:29) and the verses 32:9; 18:7; 91:7, tell us that “Adam” stands for that “single soul” that single spiritual essence from which humankind was created. God endowed his best creation (the human being) with faculties of speech and intellect (55:2-3). By breathing into him of His own spirit (32:9; 15:29; 18:37; 91:7) God made him capable of receiving the Divine Revelation (91:8). Then He taught the human being through His Revelations what he knew not (96:5). 

On the Origin of Human Beings: The Holy Qur’ân gives a different story of creation to the one we read in the Bible. In the Holy Qur’ân, the creation of human being is summarized in the following words: 

“Recall the time when your Lord said to the angels, I am going to create a human being from dry ringing clay from black mud, moulded into shape [salsâl min hamâ’ masnûn  صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ]. So when I have shaped him in perfection, and have breathed My Spirit into him, fall you down in submission to him (15:26, 28)”.

The story of the origin of humankind is scattered throughout the Holy Qur’ân. We can begin it with the Qur’ânic statement:هَلْ أَتَىٰ عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا “There did pass over a human being a while of a long space of time when he was not a thing worth mentioning” (76:1). This was our state of non-existence. Like the cosmos, the emergence of human beings begins from the smallest particles called diffused chaotic scattered dust –Turâb تُرَابٍ (22:5; 30:20; 35:11; 40:67; 18:37). The Holy Qur’ân mentions many intermediate stages in the human evolution starting from its crudest stage of scattered dust. The scattered dust was brought together to form tîn or dry clay – وَبَدَأَ خَلْقَ الْإِنسَانِ مِن طِينٍ (32:7; 38:71). Thereafter was a stage of an extract from clay – sulâlat min tîn سُلَالَةٍ مِّن طِين (23:12) and by adding water to it a “clay that sticks together” (- tîn al-idzab طِينٍ لَّازِب; 37:11). We find several verses that refer to the origin of life from water (24:45) – a fact that was scientifically verified in modern times. The origin of life from water includes human being, which is confirmed by the Holy Qur’ân:  “It is He Who created the human being from water هُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا (25:54).  This prerequisite was already in place, for He used this water in the creation of humankind

In the process of creation there were stages of sulâlat min mâ muhîn سُلَالَةٍ مِّن مَّاءٍ مَّهِينٍ –extract derived from clay and water (32:8), of dry ringing clay mixed with water and formed black mud, which was then moulded into a shape (salsâl min hamâ masnûn صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ 15:26). Then there is an insignificant fluid (mâ muhîn مَّاءٍ مَّهِينٍ), which is deposited in a safe place until an appointed time (77:20-21). Mâ muhîn مَّاءٍ مَّهِين is not to be confused with human sperm, which is called nutfah imshâj نُّطْفَةٍ أَمْشَاجٍ  (76:2; 18:37). Allâh says in 35:1,يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ – “He adds to his creation constantly as He wants.” (See also 41:9-12; 70:9, 73:14, 77:8-9, 35:16). This is the short description of the origin of various forms of life and humankind; from scattered dust through dry ringing clay, from black mud moulded into shape. About this evolution, we read in verse 56:62, وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَىٰ فَلَوْلَا تَذَكَّرُونَ – “You know the first (evolution) of the intended creation, why dont you then reflect?”

‘Aradza-hum عرَضهم is a compound of ‘aradza عَرَض and hum هُم, translated as “He presented them”. In the Arabic idiom, the form hum is used only for rational beings. The use of the pronoun hum indicates that the objects were rational living things. The use of the word Araza-hum tells us that Allâh presented to the Angels a highly rational being who was to be the manifestation of a number of His Attributes, the perfect human being (- insân-i-kâmil). The creation of such a perfect human being who can be imbued with Divine Attributes was a refutation of the concern of Angels when they said, “Will You create therein beings who will cause disorder on the earth and shed blood?” أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ (2:30). This question was justified because some people will recognize Allâh’s vicegerent, accept him, follow him, while others will disagree with him, and reject him, causing discord, friction and bloodshed between the two groups. Allâh meant that such a perfect Adam could not initiate disorder and shed blood. This becomes clearer in the following verse 2:33 when Allâh says, قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ “Did I not tell you that I know the hidden realities of the heavens and the earth?” In other words, Allâh did not give this knowledge to the Angels.

The word kullahâ كُلَّهَا used here does not imply absolute totality or all in its perfection, because the absolute knowledge is the Attribute of Allâh alone. For this is the word al-‘Alîm ٱلْعَلِيمُ, mentioned in the next verse. Kullahâ كُلَّهَا simply means all that was necessary (cf. 6:44; 27:16; 28:57).

قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ

2:32 The angels have their limitations. They confess that they cannot reflect on Allâh’s Attributes in the way human beings are capable of doing. They can reflect only such of Allâh’s Attributes as He in His eternal wisdom had given them the power. Angels glorify and sanctify the Great Reality with Names taught to them and have no knowledge of the comprehensiveness of the Divine Attributes taught to the perfect human being (- insân-i-kâmil) who is the recipient of Divine Revelation, nor they are capable to sanctify Him with the sanctification human being is capable of.   

قَالَ يَـٰٓـَٔادَمُ أَنۢبِئْهُم بِأَسْمَآئِهِمْ ۖ فَلَمَّآ أَنۢبَأَهُم بِأَسْمَآئِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ غَيْبَ ٱلسَّمَـٰوَ‌ٰتِ وَٱلْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

2:33 “I know what you reveal and what you have been concealing” وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ means that Allâh knows which of His Attributes the angels were not capable of manifesting. The word Taktamûn تَكْتُمُونَ derived from katma كَتمَ – “concealing”, and is used to describe a state of affairs without there being any attempt or desire on ones part to conceal or suppress anything; such a state may merely be the result of circumstances or the outcome of nature (Tâj). Adam is aware of Divine Attributes unknown to Angels. 

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ

2:34 Sajadû  سَجَدُو is used here in the sense of obedience and submission, and not in the sense of prostration. Thus, the word means that the angels were ordered to assist Adam (who stands for human beings in general) in his mission. Sajadû li-Adama  اسْجُدُوا لِآدَمَdoes not mean fall prostrate before Adam. The Qur’ân definitely says: لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ – “Pay no homage [or prostrate] to the sun or the moon, rather pay homage only to [or fall prostrate only before] Allâh who created them” (41:37). Therefore, prostration before Adam is opposed to the Divine Will. The Qur’ânic words are not sajadu adam–prostrate before Adam but Sajadu li-Adam that is pay homage to the humankind, as the word “Adam” throughout this section (2:30-33) stands for human beings and not to a particular man. The verse implies that a human being has superiority over the angels, which are the guardians and controlling powers of the forces of nature, and that by his capacity of acquiring knowledge a human being can subsequently harness the forces of nature. 

A human being has two conquests to make in its life: the conquest of the forces of nature, and the conquest of the part of his own self that incites him to evil. He may conquer the forces of nature through his intellect, but he experiences many difficulties in conquering his own evil tendencies and desires. Allâh, in His infinite wisdom, has provided a good start by giving him a good and pure nature (30:30). As the Holy Prophet (pbuh) has said, “Every child is born with a good nature” (Bukhârî). Allâh’s command to the angels was to serve humanity and inspire their hearts to virtue. Allâh raised his Prophets and sent down His Revelations through the agency of angels for the guidance of humanity. Thus, if a human, being because of his freedom of choice and lack of guidance goes astray, he may still be called back to the right path. It is because of his free will that a human being is entitled to reward for his good deeds or punished for sins. 

The Divine instruction in the verses 2:32-33 and the verses that follow (2:34-37) is one way Allâh instructs His most trusted servants, His representative (- khalîfah). With these verses Allâh expounds to us so that we may learn from it the proper attitude towards Him. These verses are not a narration of a fictitious man called Adam.

Ill  إِلَّاmeans except, exception, to the exclusion of, or to be left out. There is an exception within the same class and species, and there is an exception because of a different class or species. The Arabic language distinguishes between two types of exceptions. For the first category of exception, the Holy Qur’ân uses the word ghair غير(cf. 6:46; 4:24; 35:3; 10:15), which is an exception within the same class. Illa إلٌا refers to an exception in which the object of exception belongs to a different class or species (2:163; 2:255; 9:10). This is the case in the verse, “We said to the angels, Make obeisance to Adam. So they all obeyed, except Iblîs”. Here, in the words fa-Sajadû illa Iblîs فَسَجَدُوا إِلَّا إِبْلِيسَ the preposition Illa إِلَّا is used, describing an being as exceptional because it does not belong to the same class, namely that of angels. It was Iblîs إبليس who was an exception, and he belonged to a different class of beings called Jinn جِن (18:5; for the discussion on Jinn see 15:27; 72:1).

Iblîs إبليس is derived from balasa بلسَ or ablasأبلَسَ , which means to be overcome with grief, desperate, struck dumb with despair, remain disheartened and gloomy, stupefied or speechless. An Iblîs symbolizes the one who despairs, a person in whom good and virtue have decreased, who is broken in spirit, mournful, perplexed and unable to see his way, who has become silent on account of grief or despair, who was cut short or silenced in argument, who is unable to continue his journey, who was prevented from attaining his wish or a person of desperate character. Metaphorically, the term Iblîs stands for those human beings who behave proudly, arrogantly, and disobey the Divine Commandments.

Iblîs has been described in 2:34 as having disobeyed a Divine Command (cf. 18:50), while the angels have been described as ever submissive and obedient (16:49; 66:6). His rebellion is repeatedly stressed in the Holy Qur’ân. Hence, Iblîs could not be an angel. Indeed, the theory of the fallen angel is contrary to the Qur’ânic teachings (Lisân; Lane; Tâj; Zamakhsharî; Râghib). The Holy Qur’ân makes it clear that, there is a difference in the meanings of Iblîs and Satan (for the discussion on Satan شيطان, see 2:36). 

وَقُلْنَا يَـٰٓـَٔادَمُ ٱسْكُنْ أَنتَ وَزَوْجُكَٱلْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَـٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّـٰلِمِينَ

2:35 Jannat جَنَّة is usually translated as “Paradise”; however it has a different meaning. The word used is al-Jannah ٱلْجَنَّةَ that is derived from janna جنٌ meaning something that is concealed, covered, wrapped or hidden. The garden spoken of in this verse was on this earth, as it was here that Adam was placed and made vice regent (2:30). It was not the Paradise to which the righteous go after death, and from which they will never be expelled (15:48). The place where human beings, symbolized by Adam dwelt was called a garden because of the fertility of its soil and abundance of the fresh green colour of its trees, and because they led there a life of comfort, as is shown by the words that follow (see also 20:117). 

No tree exists in this world with the ability to make a man naked or give him knowledge of good or evil, or of immortality as is suggested by the Bible (Gn. 3.5). Many Christian scholars think that tree designated in the Bible is the Tree of Life and knowledge of life and death. The idea was that by eating from the tree, Adam and Eve became aware of their own mortality, and because they feared death, fell into strife and sin. (Gen. 2.9) Many Christians also believe that the tree was a real not a symbol. The Tree ٱلشَّجَرَةَ in this verse represent a symbol. The base verb of the Arabic word shajarah شجَرة is shajara شجَرَ. The idiom shajar al-amr bayna-hum شجَرالأمربينهم means that the affair became confused and became a subject of disagreement and difference between participants: it therefore indicates a quarrel (Fath al-Bayân; Madârik al-Tanzîl by Ibn Taimîyah). Shajarah شجَرَة also signifies the stock or origin of a person, as in the expression هو من شجرة الطيٌبة “he is of good stock” (Lisân, Tâj).  Similar idiom exists in English. We might say, “He comes from good stock,” or he has a good family tree.

The Holy Qur’ân makes mention of two kinds of trees: a good tree and a bad tree (14:24-26). Pure things and pure teachings correspond to the good tree, and impure things and impure thoughts correspond to the bad tree. Thus, the word shajarah stands symbolically for evil and quarrelling, discord, fighting, and bloodshed. Here the human beings are warned against these behaviors. This was the tree of evil, which Adam was forbidden to approach. The verse is a reflection of real human nature. Allâh said that the result of approaching the “prohibited tree” of discord would be that human beings would lose moral rectitude, thereby losing their paradisiac state of a life in safety and comfort. Another meaning is that Adam was warned about evil, and the limits that Allâh had set on a human beings desires and actions; limits beyond which he should not go.

فَأَزَلَّهُمَا ٱلشَّيْطَـٰنُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ۖ وَقُلْنَا ٱهْبِطُوا۟ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّۭ ۖ وَلَكُمْ فِى ٱلْأَرْضِ مُسْتَقَرٌّۭ وَمَتَـٰعٌ إِلَىٰ حِينٍ

2:36 Shaitân شيطان is derived from shatana شطَنَ and means to be obstinate, perverse, become remote or far from the truth and far from the Mercy of Allâh. Shaitân is the one who is not only himself far from the Truth, but also turns others away from it. A shaitân burns with hatred, jealousy and anger, and is lost. Râghib says, every insolent or rebellious one from among the jinn, human beings, and from among the beasts is shaitân. It is often translated as a term for a devil, or conflated with the name for Satan. However, the Holy Prophet (pbuh) is reported to have said that a single rider is a shaitân, a pair of riders is also a pair of shaitâns, but three riders are a body of riders (Abû Da`ûd). This Tradition lends support to the view that the term shaitân does not necessarily mean a devil. Shaitân also can refer to a (ring) leader, a rebellious, noisy, troublesome person or thing (cf. 14:22). It is a fact that some influential people misguide the simple and weak to bring them into trouble. Such people might be defined as Shaitân. 

In the phrase fa-Azallâ-humâ فَأَزَلَّهُمَا means “caused both to slip away”, Azallâ-huma أَزَلَّهُمَا is derived from zalla زلٌ and means to slip unintentionally, or to lapse (Râghib). It was not the serpent that misled Eve, nor did Eve mislead Adam as the Bible says (Gen. 3.1-6). The statement means that Shaitân (the evil suggestions in the human mind) made them both (the male and female) forget their respective duties, whereupon they commit an unintentional fault. We read in 20:115: وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِن قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا – “We had given a stern command to Adam before this but he forgot, and We found no resolve on his part [to disobey Us]” (20:115). Similarly we read of an incident in the story of Moses when he left with his comrade in search of knowledge: “He, [the young comrade of Moses] replied, قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ- “Did you remember when we betook ourselves to the rock for shelter (and rest), I forgot the fish; and none but shaitân made me forget to mention this to you” (18:63). Satan not only makes one forget ones duty, but also creates evil suggestions in human minds. Satan cast an evil suggestion into the minds of both Adam and Eve, as he casts evil suggestions into the minds of all of their offspring to divert them to the way of guile and deceit (7:20). This is what is indicated by the expression “slipping”; evil gradually tempts human beings from a higher to a lower state (cf. 36:60; 62-65). 

There is a difference between the words Iblîs and satan. Iblîs stands for the one who is proud, arrogant, stubborn and who refuses to obey (cf. 2:34). These evils are confined to one person, whereas satan misleads and brings misfortune (cf. 2:14). The one who mislead and bring misfortune can be dictators, organizations, preachers, sermon readers, self-proclaimed religious leaders, writers of misleading books and similar. 

فَتَلَقَّىٰ آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ

2:37 Fatalqqâ فَتَلَقَّىٰ  is derived from laqiya لقِئ meaning to receive, meet, see, come across, experience, suffer from, occur, undergo, endure, find out a thing, lean upon, come face to face with, or to go in one direction (Tâj, Lane). Jalasa tilqâ’i fulânun جَلسَ تلقئ فلانٌ means to sit facing or opposite to. Fa‘ala-hû min tilqâ’i nafsihî فعَله من تلقئ نفسه means to do a thing oneself, or to do of ones own accord without being forced (Tâj; Râghib; Lisân). The words here imply that Adam made efforts of his own accord and without being forced, to correct the faults committed by him. In response, through Allâh’s Grace, he received useful words of Prayer from his Lord as well as guidance. In the verse 7:23 we read: “Both of them said, Our Lord! We have done injustice to our souls, and if you do not protect us (against the consequences of our faults) and do not have mercy on us, we shall surely be of the losers.” These were words of repentance asking for forgiveness. The words of repentance are for all human beings in similar situations. It is also worth noticing that the blame is not placed on the woman (as according to the narration in the Old Testament), but instead both take responsibility for their lapse.

قُلْنَا ٱهْبِطُوا۟ مِنْهَا جَمِيعًۭا ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًۭى فَمَن تَبِعَ هُدَاىَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ 

2:38 “Go forth from this state, all of you”ٱهْبِطُوا۟ مِنْهَا جَمِيعًۭا  is a transition of address from the singular number in 2:33 to the plural. It evidently indicates that the lesson to be learned here relates to the human race as a whole and not to a specific person at a specific time. The word Adam is used here to refer to the prototype of all humankind (cf. 2:31; 7:16; 7:24). The term Ihbitû ٱهْبِطُوا is derived from habita هْبِطُ   meaning to move from one place to another (Tâj, Râghib); it does not mean to expel, from either Paradise or any other place. Adam and his wife were not expelled from Paradise as the story in Bible tells us. In no way should the term ihbitû be understood as indicating a punishment from Allâh in the shape of expulsion, as the next verse mentions Allâh’s attribute of Oft-returning with compassion, the Ever Merciful إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ. Elsewhere we read, “Adam did not observe the commandments of his Lord” (20:121) and in spite of this, “His Lord chose him for (His benediction) and turned to him with mercy and guided him” (20:122). Ihbitû also means a change in condition (Râghib, Lisân). This verse, that addresses all human beings, can be translated as, “Go forth, move from one place to the other, some of you are the enemies of others, and for you (the human beings) there is a sojourn on this earth and a provision for some time.” In this verse, there is a promise that guidance will come from Allâh in the words: “and when there comes to you guidance from Me” فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًۭى – we are told that guidance will come from Allâh from time to time. This guidance could only be in the form of Divine Revelation given to chosen guides. This guidance is not restricted to one particular place, one country, or one people.

Then He says, “Those who follow My guidance shall have nothing to fear and nothing to grieve at”فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًۭى فَمَن تَبِعَ هُدَاىَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ. It is all of humankind that is addressed here and not just the person of Adam or a particular chosen people. 

Verse 7:35 reads: يَا بَنِي آدَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌ مِّنكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي ۙ فَمَنِ اتَّقَىٰ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ   “O Children of Adam! Whenever there come to you Messengers from amongst yourselves relating to you My Messages, then whosoever (by accepting them) becomes secure against evil and amends, there shall remain no fear on them nor shall they grieve” (cf. 2:62; 2:112; 2:262 2:274; 2:277; 3:170; 2:69;6:48; 7:35).

وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَـٰتِنَآ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ

2:39 The consequences of not following the guidance sent by Allâh shall be suffering in this world and in the Hereafter. There is considerable misunderstanding about the duration of these sufferings, and whether they shall only take place in Hell. Khâlidûn خالدون is derived from khalada meaning to remain a long time, or to live for a long time (Lane; Tâj). It can also mean to live without change or deterioration (Lisân). It does not necessarily convey the idea of perpetuity or eternity. The Qur’ânic concept of Hell does not teach that the stay in Hell is endless. This would violate Allâh’s Attribute of Mercy (-Rahmânîyyat and Mâlikîyyat).

يَـٰبَنِىٓ إِسْرَءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا۟ بِعَهْدِىٓ أُوفِ بِعَهْدِكُمْ وَإِيَّـٰىَ فَٱرْهَبُونِ

2:40 Isrâ‘îl إِسْرَءِيلَ is another name of Jacob. According to the Bible, God bestowed this name on him later in his life (Gen. 32.28). The original Hebrew word is a compound of Yisra and Ail, (בני ישראל, Bnai Yisraʾel) and means Gods warrior or soldier. In this and the following verses, the Holy Qur’ân now draws the readers attention to a nation to whom favours of Divine Revelations were granted. Many Prophets were raised among the Children of Israel (5:20). An appeal is made to them by referring to those Divine favours, and subjectively to their own traditions. As for the covenants (بِعَهْدِىٓ) spoken of here, see Gen. 17.4-14; Ex. 20, Dt. 5,18,26. The verses are at the same time a clear warning to Muslims to take a lesson from the history of the Israelites (73:15).

وَآمِنُوا بِمَا أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ ۖ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا وَإِيَّايَ فَاتَّقُونِ

2:41 Musaddiqanمُصَدِّقًا  is derived from sadaqa  صَدقَmeaning to confirm or verify. The confirmation or verification of previous scriptures signifies that these Scriptures contained certain prophecies about the coming of a Prophet. Confirmation signifies that their teachings were the same as those of the Holy Qur’ân. When the word is used in the sense of verification or confirmation, it also conveys ideas related to the fulfilment of the prophecies contained in them. An example of such a fulfilment is indicated in Dt. 18.15-18: “The Lord, thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken… I will raise them a Prophet from among their brethren like unto thee, and will put My words in his mouth”. It is only in the Holy Qur’ân that the “word of God”, as promised here, is put into the Prophets mouth; no other Prophet ever claimed to have come in fulfilment of this particular prophecy except the Holy Prophet (pbuh). The whole of the Israelite history after Moses is silent as to the appearance of the Prophet promised in Deuteronomy; not even Jesus said that he came in fulfilment of this prophecy. The Holy Prophet (pbuh) claimed that he was the like of the Prophet Moses (73:15) in fulfilment of that which is in the Jewish and Christian Scriptures. 

وَٱتَّقُوا۟ يَوْمًۭا لَّا تَجْزِى نَفْسٌ عَن نَّفْسٍۢ شَيْـًۭٔا وَلَا يُقْبَلُ مِنْهَا شَفَـٰعَةٌۭ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌۭ وَلَا هُمْ يُنصَرُونَ

2:48 Shafâ‘atشَفَـٰعَةٌۭ is derived from shafa‘aشفَعَ , meaning to make even that which was odd, to protect, mediate, intercede, to be an intercessor, or to pray in support of another person. It also means to pair or to join a thing to its like; such that the two that are joined have a likeness and similarity to each other (Râghib; Lane; Sihâh; Abû Ubaid). Man yafsh‘a shafâ‘atan من يشفعُ شَفَـٰعَةٌۭ 4:85) means He who joins with others and assists in doing good or evil, and thus aids, strengthens and partakes of the benefits or the harms of their actions. Shafâ‘ah   شَفَـٰعَةٌۭis a Prayer to increase and give in surplus or in excess (Mubarrad), Thal‘ab). Al-Qur’ân Shâfi‘unالقرآن شافعٌ means the Holy Qur’ân is the intercessor for he who acts according to its teachings. Shafâ‘at has a twofold significance: firstly it enables a person to walk on the ways of righteousness by imitating a model; secondly, it provides him a shelter from the evil consequences of certain weaknesses that he is unable to overcome by himself, and that require the Prayer and support of an innocent person. The person for whom favour, or shafâ‘at is sought must generally be virtuous, and one who has made an honest effort to win the pleasure of Allâh (21:28). It is another form of repentance (- taubahتوبة ), a way of reforming a broken connection or tightening up a loose one. Whereas the door of repentance becomes closed with death, the door of shafâ‘at remains open. Moreover valid shafâ‘at can only be made with Allâh’s express permission to the one who is interceding (2:255; 10:3). Shafâ‘at is also the manifestation of Allâh’s Mercy as He is not a judge but a Master, with the freedom to extend His Mercy to whomsoever He pleases (cf. 2:255). The Holy Prophet (pbuh) said, “The angels have interceded; the believers have interceded; now the Most Merciful will intercede. He will draw out from the fire even persons who never offered acts of goodness and whose hardened hearts have been melted. He will then immerse them in the river that flows before entrance of Paradise called the River of Life” (narrated by Jâbir Ibn ‘Abdullah).

وَإِذْ نَجَّيْنَـٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِيُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ

2:49 The Pharaoh first ordered the male children of the Israelites to be strangled and later changed the decree to other methods of killing (Ex.1.8-22). The Holy Qur’ân uses the word Yudhabbahûn يُذَبِّحُونَ derived from dhabaha  زبَحmeaning to cut the throat, rip open the body, slaughter, massacre, or to slay in large numbers. The order of the Pharaoh was to spare their daughters, who were thus allowed to grow to womanhood. 

وَإِذْ فَرَقْنَا بِكُمُ ٱلْبَحْرَ فَأَنجَيْنَـٰكُمْ وَأَغْرَقْنَآ آلِ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ

2:50 “And when We parted the sea for you, and rescued you and drowned the people of Pharaoh, while you were beholding.“ This verse has a significance that applies to all arrogant nations and individuals, here symbolized by the Pharaoh. The incident relates to the journey of the Israelites to the Promised Land while being pursued by Pharaoh. The Holy Qur’ân does not mention how the Israelites were able pass through the sea or in what manner the parting of the sea was brought about. The Bible states, “The Lord caused the Sea to go back by a strong east wind” (Ex. 14.21). This enabled the people of Moses to pass through. Another explanation is that when the Israelis arrived, the sea was at low tide and had receded, exposing dry sand dunes interspersed with depressions filled with water. Moses led Israelites to cross the waters from the dry parts of the seabed. The Pharaoh and his army in their haste neglected the times of high tide. Thus, the said miracle was brought in accordance with natural laws. The Holy Qur’ân also mentions this incident in 20:77; 26;63; 44:24.

وَإِذْ وَعَدْنَا مُوسَىٰٓ أَرْبَعِينَ لَيْلَةًۭ ثُمَّ ٱتَّخَذْتُمُ ٱلْعِجْلَ مِنۢ بَعْدِهِۦ وَأَنتُمْ ظَـٰلِمُونَ

2:51 Four hundred years of slavery left deep impacts on the minds of the Israelites. Since cow-worship was common in the Egypt of the Pharaohs, when the Israelites left Egypt, some repeatedly requested Moses to sanction similar worship for them (7:138,148). So eager was their desire, that when Moses went to Mount Sinai, they could not resist this temptation. 

وَإِذْ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ وَٱلْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُون

2:53 Kitâb ٱلْكِتَـٰبَderived from kataba كِتَـٰبَ also stands for “commandments”. Here al-Kitâb ٱلْكِتَـٰبَ indicates the Divine Commandments and Laws given to Moses and written on stone tablets (Alwâh; cf. 7:145, 150, 154). Furqân فُرْقَانَis anything that makes a separation or distinction between truth and falsehood. Al-Furqân ٱلْفُرْقَانَ is another name of the Holy Qur’ân. (25:1). So, here is a mention of two Books as a means of guidance for Israelites: the Commandments given to Moses and al-Furqân ٱلْفُرْقَانَ in the form of the Holy Qur’ân for the Muslims. Another interpretation is that the commandments given to Moses were Furqân for the Israelites. Al-Furqân ٱلْفُرْقَانَ can also be seen as a metaphor whereby the falsehoods of Pharaoh were separated from the Truth that Moses brought. 

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَـٰقَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُم بِٱتِّخَاذِكُمُ ٱلْعِجْلَ فَتُوبُوٓا۟ إِلَىٰ بَارِئِكُمْ فَٱقْتُلُوٓا۟ أَنفُسَكُمْ ذَ‌ٰلِكُمْ خَيْرٌۭ لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ ۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

2:54 Râzî says that the expression faqtulû anfusa-kum فَٱقْتُلُوٓا۟ أَنفُسَكُمْ means to mortify yourselves, or to suppress your desires or your passions. It can also stand as an injunction to kill there ring-leaders who misled into cow worship and disorder. Both meanings are to be adopted here.

ثُمَّ بَعَثْنَـٰكُم مِّنۢ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ.

2:55-56 This reference is to the Exodus of the Israelites from Egypt and their wandering in the deserts of Sinai for forty years (19:16-17). Maut موت has a broad meaning: “We give the earth life after its death” (cf. 57:17; 14:16). Here Maut does not mean the physical death of Israelites. According to Râghib, the word here means to be deprived of moral consciousness. Râghib gives several other meanings to this word. Here, the word Maut is used in the sense of death-like stupor, or metaphorically, moral death before spiritual life.

وَظَلَّلْنَا عَلَيْكُمُ ٱلْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ ٱلْمَنَّ وَٱلسَّلْوَىٰۖ

2:57 Manna ٱلْمَنَّ is anything which comes without much effort. Salvâ  ٱلسَّلْوَىٰindicates an object that brings contentment in a situation of privation. Salvâ ٱلسَّلْوَىٰ is also the name of a certain bird resembling the quail (Tâj). Symbolically, it also refers to a favour or gift as well as honey or dew (Lisân). According to Zajjâg, salvâ ٱلسَّلْوَىٰ includes all those things, which God bestowed on Israelites as gifts during their time in the wilderness and granted them freely without much exertion on their part (in Bahr al-Muhît; cf. 7:160). 

وَإِذِ اسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِ فَقُلْنَااضْرِب بِّعَصَاكَ الْحَجَرَ

2:60 “Smite that particular rock with your staff”اضْرِب بِّعَصَاكَ الْحَجَرَ may also mean, “Go forth with your people into the rocky desert”. Moses lived for many years of his life in the desert where he learned to identify places where water could be found below the sand dunes. This art of finding water is still known today to Bedouins living in the Sinai desert. ”Smite that particular rock with your staff” would mean that God revealed to Moses those specific spots where water was easily available. The Divine command to Moses of “Go forth with your people”, the “cleavage of waters of the sea” and the “gushing forth of springs from rocks” were acts of Divine Intervention, but not breaches of the laws of nature.

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

2:62 The Arabic word for a Jew is yahûdî يهودي. It is derived from hada هدئ literally meaning one turned towards the Truth or towards God with repentance (Lisân; Tâj). A distinction should be made between yahûd and al-Yahûd. Yahûd are the Jews in a general sense (3:67), whereas al-Yahûd is refers to a particular category of Jews (2:120). Both these words are used in the Holy Qur’ân and have different significance. 

The Arabic word for the Christians is Nasârâ نَّصَارَىٰ. It is derived from nasara  نصَرَ- to help. Nasârâ were the disciples of Jesus who sided with him as his and Allâh’s helpers (3:52), they came to be known as nasârâ. Sâbî صابي is one who forsakes his old religion and adopts a new one, an apostate. In practice, the name was applied to star worshippers living in Mesopotamia (Mas‘ûdî). Sâbî is the name of that faith, which is a patchwork of Judaism, Christianity, and Zoroastrianism (Ibn Kathîr). The term Sâbî is also applied to a proto-Christian sect in Babylonia whose beliefs closely resembled those of St. John the Baptist and his followers, known as al-Mughtasilah. People who lived near Mosul in Iraq who believed in one God, claiming to follow the religion of Noah were also called Sâbî (Ibn Jarîr; Ibn Kathîr). None of the above-mentioned peoples should be confused with the Sabean of Harran mentioned by some commentators as people inhabiting ancient Yemen at the time of Queen Sâbâ (Sheba).

The verse strikes at the Jewish belief in their being the chosen people, and at the Christians belief in atonement and salvation being exclusively reserved for members of their religion. Similarly, the verse does not say that belief in Allâh and in the Hereafter is alone sufficient for salvation, but puts another condition: that of good deeds وَعَمِلَ صَالِحًا. Allâh will reward only deeds of righteousness and piety.

وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ

2:63 The reference here is to Moses when he retreated to Mount Sinai. He left his people at the foot of the mountain. The verse tells us that a Covenant was taken from the Israelites at a time when they were standing at the foot of the mountain and the mountain was shaken by an earthquake. The word Raf‘a رفَعَ  according to the Arabic idiom, signifies rising in rank (cf. 2:127; 2: 253; 4:158; 6:165; 43:33; Râghib, Tâj). Mount Sinai was raised in rank relative to other mountains because of it being the place where Moses received the Divine Commandments.

وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنكُمْ فِي السَّبْتِ فَقُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ

2:65 It is wrong to infer from the word “apes” that the profaners of the Sabbath were in reality transformed into apes. It is simply a parable similar to that of the donkey in verse 62:5 (Mujâhid bin Jubair). According to Ibn Jarîr it means, “Only their hearts were transformed, not that they were metamorphosed into apes.” Râghib says the verse relates that Allâh made the profaners ape-like in morality. In Arabic the endings “ûn” and “în” as in Khâsi’în خَاسِئِينَ are only added to the plurals of words that refer to rational beings. Had the Holy Qur’ân meant to imply their literal transformation into apes, it would have used the form khâsi’ah خَاسِئ, not Khâsi’in –like apes. In conformity with this rule, the qualifying word used here about apes alluded not to irrational, but to rational beings, or those people that had developed the character of apes. Even in the root meaning of the word Qiradah قِرَدَ there is a sense of abjectness and humiliation. Qirada  قِرَدَ means to cleave to the ground, or to lie in the dust. Aqrada أقرَدَ means to be or become abject or mean. Certain of these traits are conspicuous in particular animals, and these traits cannot be fully described unless the animal to which they are known to belong is expressly named (cf. 4:47; 5:60). Ibn Kathîr says that Allâh used such expressions figuratively. 

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً ۖ قَالُوا أَتَتَّخِذُنَا هُزُوًا ۖ

2:67 Although the act of calf-worship mentioned in 2:51 had been prohibited, veneration for the cow lingered on in the hearts of the Israelites. This was a cultural habit adopted after centuries of slavery under the Pharaohs of Egypt. Here, they were ordered to slaughter such a cow that was an object of veneration and eradicate the thoughts of cow-worship. This is an allusion to the command to give up idol worshipping in any form. 

وَإِذْ قَتَلْتُمْ نَفْسًا فَادَّارَأْتُمْ فِيهَا

2:72 The Holy Qur’ân has not named the person to be slain. The generality of this account of the incident is an indication that it refers to some well-known event in history. The incident in this verse most probably refers to Jesus and the efforts made by Jews of his time to kill him: Qatal-tum قَتَلْتُمْ meaning you killed. According to the Jewish tradition, they killed Jesus by putting him on the cross. However, Qatal-tum also means to seek, attempt, claim or to make up ones mind to kill (cf. 40:28; Tâj). There is a well-known Arabic idiom: Idza ma mâta maitun إذاما مات ميتٌ -“when a dead man dies”. Here the word “dead” in reality does not signify a dead man but one who is about to die (Lisân), similar to the expression dead man walking in reference to death row inmates before the execution in the English language. The expression Qatal-tum is used here because the Jews asserted that they had killed Jesus, son of Mary (4:157). It can also mean that a plan and or attempt was made to kill him. Thus the verse refers to the bringing forth of that which they were hiding. This was a case of giving life to the nearly dead as mentioned in the next verse: كَذَ‌لِكَ يُحْيِي اللَّهُ الْمَوْتَىٰ, for Jesus, being unconscious, appeared to be dead to the onlookers. This inference becomes stronger when we compare the incidents narrated here with the same incidents as narrated in 4:157. In that verse, the word nafsan نفسً (the indefinite form of which is nakira نكِرَ), refers to an important personage (Sibwaih). In one explanation of this verse, a story was circulated that a murdered person was restored to life after Jews were commanded to strike his dead corpse with flesh of the sacrificed cow. This explanation has no basis in any book of Traditions or any other serious source. This story also lacks sense and is devoid of any moral teaching. It also contradicts the law laid down by Allâh as expounded in 21:95 and 23:99-100: that no dead person can come to life again.

 أَفَتَطْمَعُونَ أَن يُؤْمِنُوا لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلَامَ اللَّهِ ثُمَّ يُحَرِّفُونَهُ مِن بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ

2:75 Here the Israelites are accused of not having preserved the purity of their scripture. In Jeremiah we read, “Ye have perverted the words of the living God” (Jeremiah 23.26).

وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لَا تَسْفِكُونَ دِمَاءَكُمْ وَلَا تُخْرِجُونَ أَنفُسَكُم مِّن دِيَارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ

2:84-85 The previous verse is a reminder of the covenant with the Israelites, and speaks of the covenant with the Muslims, that they “shall not shed each others blood and shall not expel people from their homes.” The verse also refers to the written treaty of peace with the Jews of Madînah (Ishâq). The change of tense from the past to the optative in 2:85 is an allusion to the attempts by some Jews in Madinah to break this treaty and conspire with the Makkan enemies of the Muslims (Râzî). 

وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ

2:87 “We gave Jesus, son of Mary, clear arguments and strengthened him with blessed Revelation”. Rûh al-Quds  رُوحِ الْقُدُسِis the blessed Word, or the blessed Divine Revelation, and not the holy ghost of the Christian faith. Muslim scholars usually translate the word as Holy Spirit. Even then, the term is not the same as that third of the Trinity (4:171). Rûh  روُح is derived from râha راح. It means to go or to do a thing in the evening. Turîhûna means to bring home in the evening (16:6). Rûh is like the term râhat راحت, meaning rest from grief, fatigue and sadness. Other related words include raihân  ريحان- Fragrant flowery plants; rawâhun رواحٌ – a blowing wind in the afternoon, and also an evening journey; rîhun ريح is wind, power, dominance, conquest, strength, victory, a good and pure thing, mercy or aid for an enemy (Tâj, Lisân, Lane). When it is used in the singular, it generally signifies Divine punishment as in 17:69; 54:19; 69:6; but when it is used as plural riyâh رياح, it generally signifies Divine blessing, as in 27:63. The word Rûh  روحin the sense of the breath of life, a life giving and soothing mercy, is often used in the Holy Qur’ân to indicate Divine Revelation as it gives succor and strength to the heart of the recipient, and hope to humanity. Rûh can also be translated as the breath of life, the soul, spirit, inspiration (19:17), revelation, essence, joy and happiness, mercy, the life-giving words of Allâh, the Prophets divine message (because of its life-giving qualities), angels and the Archangel Gabriel.

It was through the function of Rûh al-Quds روح القدس (Gabriel) that the Holy Qur’ân was revealed to the Holy Prophet (pbuh) and it was also the Archangel Gabriel who was the medium of Revelation for Jesus and others. It is through this function that the Prophets are protected from the onslaughts of their enemies (cf. 2:98). It was through this Divine Law that Jesus was protected from the plan to kill him (cf.:16:2; 32:9; 38:72; 42:52; 16:102; 2:253; 2:87; 5:110; 58:22; 26:193; 4:171).

فَبَاءُوا بِغَضَبٍ عَلَىٰ غَضَبٍ

2:90 “They incurred displeasure after displeasure”. The repetition refers to two refusals by the Jews: the refusal to accept Jesus and the refusal to accept the Holy Prophet (pbuh). The displeasure is due to their rejection of that source of guidance (The Holy Qur’ân), which Allâh has revealed, and their begrudging the fact that Allâh has sent down His Grace on such of His servants who did not belong to their faith. 

قُلْ إِن كَانَتْ لَكُمُ الدَّارُ الْآخِرَةُ عِندَ اللَّهِ خَالِصَةً مِّن دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِن كُنتُمْ صَادِقِينَ

2:94 Fa-Tamannu al-Mauta فَتَمَنَّوُا الْمَوْتَ – to invoke death, or to wish for death. The phrase has two possible meanings: either the Jews started by praying for the death of the Holy Prophet (pbuh), after which the challenge was to wait and see if their Prayers had been heard by Allâh, or that they prepared for a fight, as the word Maut موت also means “war” or “fight” (cf. 3:143). Tamannu al-Mauta فَتَمَنَّوُا الْمَوْتَ does not necessarily mean to wish for physical death. According to Râghib, the word is also used in the sense of the deprivation of moral consciousness or moral death.

مَن كَانَ عَدُوًّا لِّلَّهِ وَمَلَائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَفَإِنَّ اللَّهَ عَدُوٌّ لِّلْكَافِرِينَ

2:98 Malâ’ik مَلَائِكَ (plu. Angels) are part of the systems through which Allâh executes His Will, both in the physical and the spiritual worlds. They are message bearers and agents of the All-Mighty King (Mâlik), not ghosts or spirits, but symbols of some Divine Laws we are unaware of it. In the physical world they are the medium, which form a link in a chain of laws governing nature. The Arch-Angel Mîkâla مِيكَالَ or Michael is the highest in rank in the realm of elements and of bodies. In the spiritual world, the Archangel Gabriel جِبْرِيلَ occupies the highest rank (2:97). The inspiration people receive to do righteous deeds and the inner impulse people experience that moves their minds to do good and shun evil, are the works of Gabriel. Belief in angels means turning a good thought into action. By ignoring this thought, a person loses the chance to do good, and by repeatedly ignoring such impulses and thoughts, the person moves away from the path of virtue. Therefore, belief in angels is an essential part of the Islamic religion. The enemy of Gabriel would refer to rejecters (disbelievers) of the Divine Revelations.

وَلَقَدْ أَنزَلْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ ۖ وَمَا يَكْفُرُ بِهَا إِلَّا الْفَاسِقُونَ

2:99 Certain Jews of the Post-Talmudic era insisted that the promised Prophet should bring them an offering to be burnt at the altar, and that he should be an Israelite and revive the Israelite law. The Holy Qur’ân answers this objection by saying that a burnt offering is not a criterion for verifying the truth of a Prophet, as it can easily be done by an impostor. The actual criteria stipulated that the promised Prophet should bring a Book, which is full of wisdom (Bayyinahبيٌنة ) in the form of a Glorious Scripture that establishes the truth of the claimant of prophethood.

وَلَمَّا جَاءَهُمْ رَسُولٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ

2:101 The Israelites had pledged to their own Prophets that they would accept the Prophet who was to appear from among their brethren. Now when the Prophet has come with an illuminating Book, they reject and break their covenant. This commitment finds mention in their own Book. Kitâb-Allâh كِتَابَ اللَّه – the Book of Allâh – refers to their own Book, the Torah and not to the Holy Qur’ân.

وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰمُلْكِ سُلَيْمَانَ ۖ وَمَا كَفَرَ سُلَيْمَانُ وَلَـٰكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ ۚ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ 

2:102 Tatlû تَتْلُو is derived from talâ تلئ, which means to follow or to recite (cf. 19:73; Râghib). The Holy Qur’ân says, وَالْقَمَرِ إِذَا تَلَاهَا  –“By the moon when it follows the sun” (91:2). The word ‘alâ علئ gives the impression of fî فئ – “in”, during or against (Mughnî). Shayâtîn شياطين (plural) refers to rebels, rebellious ring leaders; here in this verse Shayâtîn are those rebellious ringleaders who conspired against Solomon (cf. 2:14; 2:36; Râzî, see also Bahr al-Muhît). Siher سحر is falsehood and deception. Siher al-fidzdzatah سحر الفِضٌة would mean that he coated a piece of silver so as to make it look like gold. Siher also refers to the action underlying a cause which is not visible, presenting falsehood in the form of truth, a crafty device, or mischief (Lisân, Tâj). Hârût هَارُوتَ and Mârût مَارُوتَ are descriptive names. Hârût is one who tears, and Mârût is one who breaks (Lisân). These descriptive names signify that the object of these Holy persons was to tear asunder and break the grandeur and power of certain rebellious peoples against Solomon. The word “angels”, as applied to Hârût and Mârût is also figurative, and signifies holy men of knowledge, wisdom and power (Baidzawî, Râzî). The Holy Qur’ân refers to Joseph, “He is but a gracious angel” (12:31). Thus, in the present verse, al–Malakain الْمَلَكَيْنِ refers to two men with wisdom, knowledge, power and insight, whose mission was to tear asunder and break the glory of the Babylonian empire. Ibn ‘Abbâs  says they were the Prophets Haggi and Zachariah, the son of Iddo (Ezra 5:1). 

In the days of Solomon, certain members of the Jewish community became rebels, plotting and inciting against Solomon. In these plots, secret signs and symbols were used (1 Kings. 11.1-6;14,23,26,29-32; 11 Chron. 10.2-4; 11.15). Similar tactics were repeated in the days when King Nebuchadnezzar took Israelites into Babylon as captives (cf. 17:5). When Cyrus, King of Media and Persia (Dhul Qarnain 18:83) rose to power, the Israelites entered into a secret agreement with him and facilitated his conquest of Babylon. In return for this service, Cyrus not only allowed them to return to Palestine, but also helped them in rebuilding their temple in Jerusalem (cf. 17:6). The efforts of the Jews on these two occasions met with two different results. In the days of Solomon, they conspired against a Prophet of God, and they failed. On the second occasion however, they were on the side of the righteous (Cyrus or Dhul Qarnain of Persia; 18:83) and were successful. 

This verse clearly refers to Jewish secret societies, their conspiracies, and their secret signs and symbols (cf. 58:7-8). When the Jews of Madînah saw that the power of Islam was steadily expanding and that not only the opposition from the Arabs, but also their own efforts to check the progress of the new religion had failed, they resorted to a variety of occult evils and took the matter to the secret councils. Their behaviour was the same as in the time of Solomon and during the period of their captivity in Babylon.

At the time of the Holy Prophet (pbuh), the Israelites were already opposed to the Roman Empire and were looking for support from the Persians, where their co-religionists enjoyed considerable influence in the court of the Persian King Chusro II. They incited the Persian King against the Holy Prophet (pbuh). Because of their intrigues, Chusro II issued orders to the Governor of Yemen, Bahdzân, to send to him the “Arabian claimant” as a captive. It is to these efforts of the Jews that the Holy Qur’ân alludes in the verse under consideration.

The verse also contains a warning to future Muslim leaders that there may be such groups in their own time who will be resorting to the same tactics, which the Jews adopted at the time of Solomon. However, in the words of the Holy Qur’ân, “Yet they would not harm anyone” by this practice as they could not harm Solomon. The condition is that the Muslim leader should be just and righteous as Solomon.

فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ ۚ وَمَا هُم بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ ۚ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ ۚ وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ ۚ وَلَبِئْسَ مَا شَرَوْا بِهِ أَنفُسَهُمْ ۚ لَوْ كَانُوا يَعْلَمُونَ

The verse continues to reveal that Jews “are teaching things that would harm them and do them no good”. In the concluding portion of the verse it is said, “They do it though they know very well that he who adopts this course will have no share of good in the Hereafter”. The mention in the verse, “So they [Hârût and Mârût] learnt from them [the Jews] that teaching by which they made a distinction between a man and his wife “refers to the membership of the secret societies available exclusively to males. The same theme is mentioned in 58:8-10 in more detail, along with an ethical code in verse 58:10. This episode of Israelite history is mentioned again in verses 17:5-8 with a warning for the Muslims that the same or similar could also happen to them. The verse 17:8 gives hope to the Israelites for the future. 

In attempts to explain this verse, many legends have arisen without being sanctioned either by the Holy Qur’ân or the sayings of the Holy Prophet (pbuh). One of these legends is the story of two rebellious angels hanging by their feet with their heads downward in a well of Babel. It would be quite wrong to interpret the verse based on these myths without substance (Râzî, see also  Bahr-al-Muhît).

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَاوَقُولُوا انظُرْنَا وَاسْمَعُوا ۗ

2:104 Râ‘ina رَاعِنَا was used by the Muslims for the Holy Prophet (pbuh) to say, “please listen to us, be attentive to us”. Râina is a compound word of Râ‘ رَاعِ and nâ نَا  is a pronoun meaning “us”. This word was pronounced by the Israelites with a twist of the tongue that gave it an insulting meaning. Therefore an unambiguous word Unzurnâ انظُرْنَا with the same meaning of, “please listen to us, look to us, have regard for us”, without any pejorative overtones was suggested. The general lesson imparted is to beware of others using words that sound outwardly complimentary, but have a hidden barb in them.

After describing the intrigues and secret plots of certain Jewish tribes, the Holy Qur’ân then shows the machinations to which they resorted in order to deprecate the Holy Prophet (pbuh) and how their enmity towards him affected their observation of even the ordinary rules of decency; for instance, their ruse of addressing the Holy Prophet (pbuh) with words out of harmony with the spirit of discipline and respect, or that bore a twofold sense, one good and another bad. The verse contains one of the many moral injunctions laid down in the Qur’ân.

مَّا يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَلَا الْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ ۗ وَاللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

2:105 This verse is an introduction to a new theme, the transfer of prophethood from the House of Isaac to that of Ismâ‘îl (continuation in 2:124-129). The two previous sections dealt with a particular Israelite objection to the revelation of the Prophet: “Why a new revelation was sent down to Muhammad (pbuh) and why a new law promulgated in the presence of Mosaic Law “and their claim, “Our hearts are storehouses of Knowledge; we do not need any new book” (2:188). The answer is given partly in this verse, and partly in the verse following it. 

Previous scriptures contained two kinds of commandments: firstly, those, that owing to the changed conditions of the world and universality of the new revelation, required abrogation. Secondly, it refers to those containing eternal truths that did not require abrogation. It is a fact that there are many similarities between the Holy Qur’ân and Torah: hence the words “the like of it”.

مَانَنسَخْمِنْ آيَةٍ أَوْنُنسِهَانَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا ۗ

2:106 Nansakhنَنسَخْ – “We abrogate” relates to the word Khairin خَيْر – “one better”, and the word Nunsiha نُنسِهَا – “We abandon”, relates to the word Mithliha مِثْلِهَا “the like of it”. The implication is that when Allâh abrogates with the passage of time and evolution in human intellect and societies a certain message, He brings a better one in its place. When He abandons a message, He resuscitates it in another form, more suited to that particular time and age. In this verse an argument has been brought forth in support of the fact that Qur’ânic revelation abrogates the previous revelations and is in reply to the Jewish objection raised in the previous verse.

The abrogation of some of the Qur’ânic verses themselves, though a completely erroneous notion, is due to a misconception concerning the word âyât أياة occurring in the verse. There is no doubt the word âyât (messages) in this verse is also used to denote verses of the Holy Qur’ân, as every verse contains a message. However, in this context this meaning is not applicable. In both the preceding and the following verses, a reference is made to the people of the Scripture and their jealousy of the new message. This shows that the word Âyât – the message spoken of in this verse as being abrogated, refers to the previous messages received by the Jews and others. Allâh therefore abrogated a portion of the previous Commandments, substituting them with new and better ones in accordance with the needs, changed conditions and the demands of the new social life of the people. This is the true meaning, which is consistent with the context.

Among commentators who uphold the incorrect view that some verses of the Holy Qur’ân were abrogated there is disagreement as to the verses and their number that are said to have been abrogated. According to some, not more than five verses have been abrogated (Shah Walîullah), others estimate the number to be as much as five hundred. Where one commentator considers a certain verse to be abrogated, another calls this an erroneous view, demonstrating that any discussion of such abrogation is simply a matter of conjecture. The fact is that at the root of the so-called “doctrine of abrogation” lies the inability of some of the commentators to reconcile one Qur’ânic passage with another. The Holy Qur’ân says: أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا “Why do they not ponder over the Qur’ân? Had it been from anyone other them Allâh, they would surely have found therein a good deal of inconsistency” (4:82). Their solution to the difficulty of not understanding the message of a verse is to declare that one of the verses in question had been abrogated. This procedure is arbitrary, and explains why there is no unanimity among the upholders of the doctrine of abrogation. This verse of the Holy Qur’ân when correctly understood, refutes the idea of abrogation. 

The difficulty in interpreting this verse lies in the misunderstanding of the word âyât. The word âyât is in common use throughout the verses of the Holy Qur’ân, and many interpreters identify this word with the verses of the Holy Qur’ân. The difficulty disappears if the meaning of the word âyât is understood correctly. Âyât is the plural form of âyt, which means a sign, an apparent sign, mark, indication, message, evidence, proof, miracle, or communication (cf. 42:29; 42:32; 43:46). The same word is used to refer to the verses of the previous scriptures. Literally, âyat refers to a monument or a lofty building that should acquire renown as a sign of its greatness. It signifies any apparent thing, inseparable from another thing not equally apparent, so that when one perceives the former, one perceives the other which cannot be perceived by itself, e.g. خرج القوم بآيتهم ; Râghib; Lane) 

The word in this plural form has been used in the Holy Qur’ân as many as 287 times with all those meanings mentioned above in different contexts. The difficulty arises when we limit the meaning of this word to the “verses of the Holy Qur’ân”. If we read the verse in conjunction with the context, it becomes clear that those who are addressed here are the Jews who refused to accept any revelation that might supersede that of the Torah and that was not granted to an Israelite (cf. 2:91). Their objection was, “Why was another message sent down to Muhammad (pbuh) and why was a law containing new commandments promulgated in the place of the older Mosaic Law?” The answer is given in this verse. If read in this context, the abrogation relates to the former Divine messages and not to any part of the Holy Qur’ân itself. An limited teaching with a confined mission must give way to a superior and complete Book with a universal mission.

أَمْ تُرِيدُونَ أَن تَسْأَلُوا رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِن قَبْلُ ۗ

2:108 The Jews are addressed here again; the verse mentions another artifice that the “disbelievers among the people of the Scripture “employed to pervert the mission of Allâh. They asked the Holy Prophet (pbuh) absurd questions as they did with Moses. Their objective was that the dignity of faith should suffer and that “their hearts might gradually become estranged from the faith and give way to doubt.”

وَقَالُوا لَن يَدْخُلَ الْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَارَىٰ ۗ تِلْكَ أَمَانِيُّهُمْ ۗ قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ

2:111 Another moral code laid down in the Holy Qur’ân is contained here, namely that the followers of a particular religion should not look down upon the beliefs of others. When applied to Muslims, it would mean that one school of thought, Sunnî, Shî‘a, Hanafî, Mâlakî, Hanbalî etc. should not boast about or claim exclusivity as being the best qualified to receive the Grace of Lord or to enter Paradise.

وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللَّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَىٰ فِي خَرَابِهَا ۚ أُولَـٰئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَا إِلَّا خَائِفِينَ ۚ لَهُمْ فِي الدُّنْيَا خِزْيٌ

2:114 The verse predicts disgrace for those who prohibit the name of Allâh from being extolled in the houses of worship and who strive for their desolation. Houses of worshipمَسَاجِدَ اللَّهِ  include churches, synagogues, temples and mosques (cf. 22:40). This verse is a warning to Muslims, where one school of thought prohibits the entry of the members of another school of thought in their respective mosques. Up to the twelfth century, no distinction was made between different mosques, whether a Shîa mosque, a Sunnî mosque, or a Hanafî mosque. The more the practice of distinction emerged, the more disgrace the Muslims experienced at the hands of their enemies. It is a well-known fact that when a delegate of Christians arrived in Madînah, the Holy Prophet (pbuh) allowed them to use the mosque in Madînah for their worship.

وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ۚ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ

2:115 “Whichever way you turn, you will find there is Allâh’s attention“فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ  is a message of comfort and consolation for those who are forbidden to enter places of worship. A true worshipper always maintains himself in a state of continuous Prayer, his inner face always turned towards the Sacred Mosque. The Sacred Mosque is the symbol of the face of the Divinity, and by facing it, one is face to face with the Lord. However, we must not think that He is found in the direction of the Sacred Mosque alone. This is only an outward expression of worship. Our inward attitude should recognize the impossibility of confining His face to a particular direction. 

Through this verse, Allâh intends to maintain the alertness of the spiritual heart of the worshipper, and to prevent any transient thing of this world from deflecting him from the remembrance of Allâh. Some scholars see in the words: “To Allâh belongs the East and the West”وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ  a hidden prophecy that Islam will spread first in the east and then in the west. 

وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا ۗ سُبْحَانَهُ ۖ بَل لَّهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ 

2:116 The expression Son of God is used metaphorically in Jewish literature in the sense of a beloved servant of God, or a Prophet (Deut.14.1; Exod. 4.22; Gal. 3.36), but Christians gave it a literal connotation (Luke 20-36; Matt. 5.9, 45, 48). The Holy Qur’ân repudiates this idea of son-ship in any physical sense, and gives five arguments against it, three in this verse and two in the following verse 2:116-117: Allâh is Holy and Free from such relationships, and He is limitless in His Glory. He is far from any imperfection such as would be implied in the necessity or even possibility of having a progeny. He is the Originator of the heavens and the earth without depending upon any matter or pattern. In addition, when He issues a decree it comes to be. Although primarily the Jews are addressed in this chapter, Christian doctrine is simultaneously rejected. 

وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِن ذُرِّيَّتِي ۖ قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ

2:124 Here the Jews are reminded that their deprivation of prophethood conformed to the promise given to Abraham, which contained a condition that such of his descendants who defied Gods commandments would be deprived of the promised favour (Gen 17.9-14). This covenant necessitated the appearance of a Prophet in Arabia, and that the seed of Ismâ‘îl and Isaac were to be equally blessed (Gen 12.2-3). Muslims sent the Blessing of Allâh on Abraham and on his progeny both from Isaac and Ismâ‘îl (see also Genesis 15.4-5; 16.10; 17.2-6,8,10; 18,20).

وَإِذْ جَعَلْنَاالْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى ۖ 

2:125 In this verse, promises were made to Abraham about the House (Al-Bayt الْبَيْتَ) that would be made into a place of reward مَثَابَةً لِّلنَّاسِ and a Center where people shall gather. The House and, for that matter, the town (Makkah) will be places of peace and security. The world has seen the rise and fall of empires since the dawn of history but the peace of Makkah has never been disturbed. The religious centers of other faiths have never claimed this, and have in fact never enjoyed such peace. Jerusalems history is the living proof of it. Centers of other religions such as the Hindu Haridwar of Venares or the Golden Temple of Sikhs in Amritsar, India, were scenes of bloodshed. No alien conqueror has ever shed blood in Makkah. 

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَـٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَىٰ عَذَابِ النَّارِ ۖ وَبِئْسَ الْمَصِيرُ

2:126 When Abraham offered this Prayer, no town existed there. Abraham prayed for a place of security and peace. In fulfilment of this Prayer, the town of Makkah arose and has since remained a place of peace and security (بَلَدًا آمِنًا). The place was in a desert, and Abraham asked for all kinds of fruits –both spiritual and actual for its inhabitants. Allâh accepted his Prayers when He said, “And on him too who disbelieves I will bestow favours for a little while” وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلًا. Makkah always witnessed the fulfilment of Abrahams Prayers, for both believers and the disbelievers.

و وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ

2:127 Abraham was not the founder, but only the rebuilder of the House he raised on the existing foundation. These words inform us that a previous structure existed already. The Holy Qur’ân tells us of Abrahams Prayer in the following words: “O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by the sacred House” (14:37). From this verse, it also becomes evident that a “sacred House” existed before Abraham arrived. Elsewhere the Holy Qur’ân speaks of the House as the first House founded for the good and worship of humankind (3:96). Diodorus Siculus Sisley (60 BC) speaking of the region now known as Hijâz says that this place was “specially honoured by the natives,” and adds, “an altar is there, built of hard stone and very old in years to which the neighbouring peoples throng from all sides.” These words surely refer to the Holy House at Makkah. Ibn ‘Abbâs  says it was a ruin of stones, the floodwaters passed from its right and from its left (Bukhârî).

رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

2:129 This Prayer of Abraham was fulfiled in the person of the Holy Prophet (pbuh). History shows how the Holy Prophet (pbuh) combined in his person the four characteristics mentioned in this verse. The Holy Prophet (pbuh) is reported to have said, I am the Prayer personified of Abraham (Jarîr). This Prayer and its beauty are aptly introduced in the argument here. 

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ ۚ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ

2:130 Istafainâ-hu اصْطَفَيْنَاهُ  means we made him pure from all dross (see in Bahr al-Muhît), we chose him (Tâj). Its root is safuwa صفُوَ  – to purify. One of the titles of the Holy Prophet (pbuh) is Mustafa – the Purified and the Chosen one.

وَوَصَّىٰ بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَا بَنِيَّ إِنَّ اللَّهَ اصْطَفَىٰ لَكُمُ الدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ

2:132 Religion is of two kinds; the religion chosen by the Supreme Creator and the religion that originates in the minds of the created beings. Abraham informs his sons of the religion chosen by the Supreme Creator in the words, “Allâh has chosen for you the Faith” إِنَّ اللَّهَ اصْطَفَىٰ لَكُمُ الدِّينَ. The word al-Dîn الدِّينَ – the Religion in this verse bears the definite article of al to specify that the religion is the one established by Allâh. We are told elsewhere: “The true religion accepted by Allâh is Submission (Islam)” (3:19). The Holy Qur’ân has laid down the principles of Submission (- Islam). Our Submission is our actions according to those principles. These Commands were put into practice by the Holy Prophet (pbuh) for our guidance. 

وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَىٰ تَهْتَدُوا ۗ قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۖ وَمَا كَانَ مِنَ الْمُشْرِكِينَ

2:135 Hanîf حَنِيفً is derived from hanafa حَنفَ, which means to lean, incline, turn away from error to guidance, incline to the right religion, stand firmly on one side, leave a false religion or turn to what is right. In pre-Islamic times, this term had a clearly monotheistic connotation and was used to describe a person who turned away from sin, worldliness and dubious beliefs, especially idol worship. Before the advent of Islam, there was a school of thought known as hanîf who openly avowed Unitarianism as their faith, which they professed the religion taught by Abraham. These few earnest people were averse to idolatry and were believers in One God. They did not find solace and satisfaction in Christianity or Judaism. At the time of the Holy Prophet (pbuh), they included Zaid Ibn Amr bin Nufail, ‘Umar’s uncle, a renowned poet and the chief of Taif. Many instances of the use of this term can be found in the works of pre-Islamic poets such as Umayyah ibn Abî Salt and Jarîr al-Aud. The word hanîf is of Arabic origin, and is not derived from the Canaanite or Aramaic word hanpa or hanfa whose literary meaning is “one who turns away” (Lane; Tâj; Râghib; Zamakhsharî).

قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

2:136 This verse also relates the cosmopolitan nature of Qur’ânic teachings. All Prophets of Allâh and all revelations coming from Him must be accepted; no distinction is to be made between one Prophet and any other. The Holy Qur’ân recognizes the Prophets of the Jews and the Christians, and the Prophets of all the other nations. The Jews think that God revealed the truth only to the Israelites; The Christians think that the truth was revealed only to Jesus; The Hindus believe that God revealed the truth only to the sages of India and the Zoroastrian thinks that the truth was revealed to Zoroaster alone. It is a merit of Islam that it is the only major religion that recognizes the Prophets of all countries and of all nations, and of all times.

صِبْغَةَ اللَّهِ ۖ وَمَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً ۖ وَنَحْنُ لَهُ عَابِدُونَ

2:138 Sibghat صِبْغَةَ is derived from Sabaghaä  and means to dye, colour, baptize, dip, immerse, and assume the attribute, hue, mode, nature, code of law or religion. In the Holy Qur’ân the Attributes of Allâh and His code of law is called Sibghah Allâh صِبْغَةَ اللَّهِ  (2:138). This word has been used here as a hint to Christians that the baptism with water does not change a person. It is Takhalluq-bi-Akhlâq تخلٌق بلاخلاق – the adoption of God’s Attributes and the broad principle of faith that brings about real change in the mind and character. It is through this Islamic “baptism” that a new birth takes place. According to Arabic usage, on occasions when it is intended strongly to induce a person to do a certain thing, the verb is omitted, as in 2:138 and only the object is mentioned. Therefore in the translation of that verse, one must add a verb such as khudhû خذوا meaning to assume or adopt. (Lisân; Tâj; Râghib; Zamakhsharî).

سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ مَا وَلَّاهُمْ عَن قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا ۚ قُل لِّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ يَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

2:142 The weak-minded among the people السُّفَهَاءُ objected to the change in direction of the Prayer. Here two arguments are given for the change of direction. Allâh says, even though to Him belongs the east and the west لِّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ (cf. 2:115), no other place can equal the power this place exerts in the heart of worshippers and believers, and no other place can diminish its Power, and by making His own House the direction of Prayers, Allâh desired to guide humankind to the right path leading to Him. Although great honour is given to the Ka‘bah , no worshipper worships the Ka‘bah with its pile of stones by facing it. Instead, they worship the Lord of the Ka‘bah . 

وَكَذَ‌ٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًالِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنتَ عَلَيْهَا إِلَّالِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ ۚ وَإِن كَانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ ۗ وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ ۚ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ

2:143 The companions of the Holy Prophet (pbuh) and his true followers are called here ’ummatun wustâ أُمَّةً وَسَطًا, meaning the middlemost and exalted community, a community that keeps an equitable balance between extremes (Lisân).  

While at Makkah, the Prophet (pbuh) used to pray before the southern wall of the Ka‘bah , facing north, to face both the Ka‘bah  and Jerusalem. In Madînah he continued to pray northwards in the direction of Jerusalem. Sixteen months after his arrival at Madînah, verses 142-150 of this chapter were revealed. These verses established the Ka‘bah  as the al–Qiblah الْقِبْلَةَ – the only direction of ritual Prayer. This verse and those that immediately follow give reason for this.

The first is to “distinguish him who follows the Messenger from him who turns upon his heels إِلَّالِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ . Na‘lama نَعْلَمَ should mean we might distinguish and not so that We know. Allâh is al-‘Alim – the All-Knowing, so He stands in no need of knowing. The roots of Na‘lama are ‘Alima عِلمَ and ‘Ilm علْم, meaning knowledge. However, when it is followed by the particle min من, as here, it means to distinguish one thing from the other (see Bahr al-Muhît). Then He says, “And this [change of al-Qiblah] is indeed a hardship except for those whom Allâh has guided aright”. The rightly guided recognize that whatever physical structure is represented by the Qibla, it is only a symbol for its Owner, who is God, and therefore do not attach any meaning to the structure itself. Caliph ‘Umar^(rz) recognised this, and even wanted to crush the black stone (hajr aswad), but then he kissed it instead in order to follow the Holy Prophets example. 

Allâh gives another reason for assigning the Ka‘bah as the Qiblah. He says “It was not Allâh’s purpose that your faith and your worship should go in vain”  وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ. So He made Bayt al-Atîq بِالْبَيْتِ الْعَتِيقِ  the ancient house (22:29) standing in the mother of cities –Umm al-Qurâ أُمَّ الْقُرَىٰ (6:92), the navel of the earth (Ibn ‘Abbâs ) and zero point in space (Ibn al-‘Arabî), His own house where the worshipper can look at it without veil. He made it the heart of existence (qalb al-Wajûd). Its history is older than all histories, its place precedes all geography, and it contains some sublime untold Divine secrets. In choosing this pile of stone as a place for His house and designating it as the place where His creatures should direct their faces in their Prayers Allâh instituted a decree for humankind and raised these stones in significance for the purpose that our faith and our worship should not go in vain. 

قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ ۗ وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ

2:144 The Muslims are enjoined to turn their faces to the Ka‘bah  while saying their ritual Prayers. However, if in certain circumstances it becomes difficult to turn ones face to the Ka‘bah  or to keep it turned in that direction, one can still say his Prayer, because, “He is with you wherever you may be”وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ  (57:4) as it is impossible to assign His presence to one place. The Holy Prophet (pbuh) was seen once saying his Prayer while riding on the back of a camel. A sick person may say his Prayer facing any direction that he may find comfortable.

الْحَقُّ مِن رَّبِّكَ ۖ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ

2:147 This verse does not suggest that the Holy Prophet (pbuh) doubted the Truth given by his Lord. فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ, but should be correctly translated as “You will never be of those who doubt”, with the word lâ لا used for negation. Moreover, the true servants of Allâh are being addressed here. 

كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ

2:151 This is the reference to Abrahams Prayer (cf. 2:129).

 إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَائِرِ اللَّهِ ۖ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ

2:158 Al-Safâ الصَّفَا and al-Marwah الْمَرْوَةَ are two low outcrops of rocks situated in the immediate vicinity of the Ka‘bah . These rocks were the scene of Hagars suffering. Distraught with thirst and fearing for the life of her son Ismâîl, Hagar ran between the two rocks in search of water, looking for some caravan. While doing that she fervently prayed to Allâh for help. Finally, her reliance on Allâh and her patience were rewarded by the discovery of a spring still in use to this day and known as the Well of Zamzam. It is in remembrance of Hagars rigorous trial and her faith in Allâh that these outcroppings of rocks have come to be regarded as symbols of faith and patience, and are now part of circumambulations by the faithful. 

A circuit of these rocks was also performed in pre-Islamic days. An idol called Usâf was placed on Safâ and one called Nâilah was placed on Marwah. The pagan Arabs who came to Makkah for their pilgrimage used to touch these idols and pay them homage. Because of this the people of Yathrib (as Madînah was then known) were averse to going to these hilltops (Bukhârî). Some earlier Muslims were also reluctant to go to these sites, which in their view were associated with idolatry (Râzî). The verse dispels these doubts.

وَإِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ ۖ لَّا إِلَـٰهَ إِلَّا هُوَ الرَّحْمَـٰنُ الرَّحِيمُ

2:163 In the statement: “And your God is One God, there is no other, cannot be and will never be One worthy of worship but He” the word Ilâha إِلَـٰهٌ is in its infinitive noun, or the basic form of the verb (masdar  مصدرor jumlah ismîahجملة إسمية ), and expresses verbal motion containing all the three tenses of past, present and future. As an infinitive, the word should be taken without limitations of time, space, or circumstances. English grammar does not allow sentences to be formed without a verb, but in Arabic, this is possible. Such sentences without a verb are called jumlah ismîah. The advantage of such sentences is that they are not controlled by the present, past or future tense. They are highly appropriate for describing a permanent attribute of a thing or a person. Thus, the words express the infinity of the Deity in the past, the present and the future. The wordsلَّا إِلَـٰهَ إِلَّا هُوَ are often simply translated as “There is no God but He”, however this is not sufficient (Mughnî).

لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَـٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَـٰئِكَ هُمُ الْمُتَّقُونَ

2:177 The verse contains the fundamentals of faith and the principles of ethics and morality. Without faith, real morals cannot be developed. Caution is advised to the believers that they should not fall into the trap of only performing the outward ceremonial aspects of their religious duties. Simply turning ones face towards the east or west is performing acts of Faith without the spirit behind the act. 

Misȃkîn مَسَاكِينَ is derived from sakana, meaning to become still, silent or motionless. A Miskîn  مسكينis the one, who is in a state of lowliness, submissiveness, humiliation, poverty, disgrace or wretchedness, or a person who is physically or mentally weak or disabled, or one who has learnt a profession but has been prevented from practicing it (Lane, Tâj, Lisân). Yatîim يتيم is generally translated as orphan, but it should mean a person left alone to himself without due care, including, but not limited to, a child without a father.

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى ۖ الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَىٰ بِالْأُنثَىٰ ۚ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ ۗ ذَ‌ٰلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ ۗ فَمَنِ اعْتَدَىٰ بَعْدَ ذَ‌ٰلِكَ فَلَهُ عَذَابٌ أَلِيمٌ

2:178 This verse contains the basic principle of Islamic civil law, which necessitates the awarding of proportionate punishment to all offenders without any distinction of race, trait, or origin. The duty of punishing the culprit does not rest on the family of the victim but, as the plural form ‘alaikum عَلَيْكُمُ indicates “on you”, meaning the governing authority. Individuals cannot take the law into their own hands. The words used in the verse are of a general nature and apply to all offenders. The punishment must be carried out, unless pardoned by the relatives of the victim or the pardon is brought with the sanction of the competent authorities. The heirs of the victim are given the option to forgive of their own free will, without any pressure, and under circumstances that are calculated to lead to the improvement and betterment of social conditions. This verse clearly implies that the death penalty is not a necessity. 

The Jewish law of perfect retaliation is greatly modified in the Holy Qur’ân (cf. 5:45). It is obvious that life for a life would not correspond in every case to the requirements for equity, peace and justice in a society. There are differences between premeditated murder, and murder under extreme provocation, culpable homicide, manslaughter, reckless endangerment, accidental killing and so forth. This has been made clear for instance in 4:92, where legal retribution for unintentional killing is dealt with. Whatever the status of the guilty person, he is to be punished in a manner both appropriate and proportionate to the crime. The words “the freeman for the freeman “does not mean that a freeman should not be punished for the murder of a slave, or that a woman should not be put to death for killing a member of the opposite sex. This verse describes a particular case. If a free man is the murderer, he himself is to be punished, and if a woman murders a man, then she is to be put to trial. These particular cases are described in order to abolish certain pagan customs; according to these, when determining punishment, the sex and the social status of the murderer and the murdered person are taken into consideration. The pagans used to insist—in certain cases where the person to be punished was of influential descent—upon the execution of someone other than the convicted person. Thus the Holy Qur’ân eliminated these excesses that related to the pre-Islamic customs of retaliation. The companions of the Holy Prophet (pbuh) also agreed that a Muslim could be put to death for the murdering of a non-belligerent disbeliever (Jarîr). This law is based on the principle that if one life is lost, society should not waste other lives in retribution; at most, let the law take a maximum of one life under strictly prescribed conditions and with the cessation of any further private vengeance or tribal retaliation. The decision of the authority is to be respected (cf. 4:59)

The word Qisâs قِصَاصُ -“equitable retaliation “is almost synonymous with musawât مساوات – making a thing equal to another thing. Here it is making the punishment equal or appropriate to the crime, a meaning rendered in the translation as equitable retaliation. Fil Qatlâ فئ قتلئ refers to matters of killing in general. The words “but as for him who has been granted any remission by his brother” فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ indicate that the infliction of capital punishment is not obligatory. It is important to note that where the Holy Qur’ân speaks of pardon and remission, it uses the word brother instead of referring directly to the heirs of the murdered person or to the authorities concerned. This is to invoke brotherly feelings and sentiments so that a more lenient view can be taken of the offence. 

وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ

2:179 Qisâs الْقِصَاصِ “equitable retaliation”, described in the preceding verse is the guarantee of social peace. The objectives of Qisâsare the protection of life and social security, not revenge or harassment. It is notable that while speaking of Qisâs the Holy Qur’ân is addressing “the people of pure and clear wisdom” (أُولِي الْأَلْبَابِ).

كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ

2:180 Khairخَيْر denotes much wealth or considerable wealth (Kashshaf, Baidzâwî). The verse under comment refers to bequests made in favour of individuals or charitable organisations, not legally entitled to a share in the testators property. In a will, such bequests should not exceed one third of the property (Bukhârî), this being the utmost limit to which the testator can exercise his discretion. It does not refer to bequests made in favour of legal heirs dealt with in 4:11-12; each part operates in its own sphere and draws strength from the others. The perusal of the verses 4:11-12 shows clearly that they recognise the validity of any additional will that may have been made. For evidence that the law of making an additional will is not abrogated by the verse 4:11-12, one may refer to the verse 5:106. The revelation of the verse 5:106, where the calling of witnesses at the time of making a will is enjoined, was clearly after 4:11-12. 

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

2:183 Fasting has been made obligatory for all Muslims. It has thus become one of the five fundamentals of Islamic practice. The verse refers to fasting in general, and not the month of fasting. Fasting is an exercise of self-discipline and has multiple purposes. It makes a person realize that if he can abstain from that which is otherwise accessible and available, he can abstain from the evil ways, which are forbidden by Allâh. Fasting has a powerful purifying effect on the mind and makes one realise through personal experience how it feels to be hungry and thirsty, and thus gain a real appreciation of the needs of the poor. It habituates a person to the suffering of tribulations and hardships; finally, it awakens a living consciousness of the existence of God, and it is an expression of love for the Creator. Verse 2:186, which follows, informs us about the real purpose of fasting and the reward we may receive for obedience to this Divine injunction. The verse also refers to the fact that the institution of fasting is found in all significant world religions, as well as in past religions that no longer exist. 

أَيَّامًا مَّعْدُودَاتٍ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۚ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ۖ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ ۚ وَأَن تَصُومُوا خَيْرٌ لَّكُمْ ۖ إِن كُنتُمْ تَعْلَمُونَ

2:184 Yutîqûna-hû يُطِيقُونَهُ is derived from tâqa طاق meaning to be able to do a thing, to possess strength, capacity and power to do a thing. Tâqa is also used to refer to strength that is just barely sufficient for a certain task; or a strength with which a thing can be done with difficulty and trouble. A strength that is sufficient for the task set for it. That is the reason why the word Tâqat طاقت strength, is never used to express the Power of Allâh, instead the word Quwwat قوٌة is used. The words Tataww‘i Khairan تَطَوَّعَ خَيْرًا – extra good, are used in this context to refer to extra fasting apart from the obligatory act required during the month of Ramadzân, or an extra charity in lieu of being unable to fast. 

شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

2:185 Formerly, the name of this month was Nâtiq, which was changed to Ramadzan رَمَضَانَ by the Muslims. The root meaning of Ramadzan is excessiveness of heat and burning. According to Shawkânî, Ibn Asâkir and Mûsa Ibn Mardawaih the word Ramadzan conveys to us the idea that fasting burns away the sins and produces in the heart the necessary warmth of love for the Creator. Those who are on a journey, or who are weak or ill, and are not allowed to fast for the prescribed days of the month of Ramadzan, are already mentioned in the previous verse. This injunction is repeated in this verse. It is imperative and not permissive. “Allâh wishes facility for you” يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ also refers to places and cases, which are exceptional and rare, where the days and the nights are long, or where there is no periodic appearance of the moon at the beginning of the lunar month such as in countries near to the poles of the earth. The Companions asked the Holy Prophet (pbuh) about their Prayers in a day which extended to half a year or a month. The Holy Prophet (pbuh) is reported to have said that they should measure according to the measure of their regular days (Dâ’ûd).

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

2:186 The verse mentions the real reward of fasting; Allâh answers our prayers and supplications and brings us closer to Him. 

هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ

2:187 This metaphor describes the rights and status of women, and the object and significance of marriage. A wife and husband provide mutual support, comfort, protection and embellishment. As garments (cf. 7:26 and 16:81) hide our nakedness and any physical defects that need covering, so do a husband and a wife hide the weaknesses and faults of each other. Just as our clothes give comfort and protection from heat and cold to our body, husbands and wives also find comfort and protection in each others company. As apparel is a gracing beauty and an embellishment of the body, so are wives and husbands to one another. Imr al-Qays, a famous poet of classical Arabic alludes to clothing as symbolizing love and union.

وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا ۗ

 ‘Âkifûn عَاكِفُونَ are those who sit in I‘tikâf إعتكاف. To sit in I‘tikâf is one of the recommended acts of worship of high merit. It consists of retiring to the mosque during the last ten days of Ramadzan, devoting oneself exclusively to remembering Allâh, and not leaving the mosque except for essential needs. I‘tikâf is not possible if one is not fasting or if it is done outside the month of Ramadzan. It commences on the 21^st day of Ramadzan, after the Morning Prayer.

وَلَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِّنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنتُمْ تَعْلَمُونَ

2:188 Besides the primal physical needs of a human being, which are apt to make him greedy, there is another greed – the greed of wealth. The purpose of fasting is not accomplished until this other greed is restrained. If we fail to understand, it is as if we have not learned the full lesson of self-denial through fasting.

يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَمَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ۗ وَلَيْسَ الْبِرُّ بِأَن تَأْتُوا الْبُيُوتَ مِن ظُهُورِهَا وَلَـٰكِنَّ الْبِرَّ مَنِ اتَّقَىٰ ۗ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

2:189 The aim of this verse is to curb superstitions. When the Muslims heard of the great blessings of the month of Ramadzân, superstitious ones desired to know the special blessings of other months. They were told that what is essential is worship and obedience to Allâh, which can be performed in any month and for that times (mawâqît مَوَاقِيتُ) are not relevant. The verse contains a reference to another superstitious practice of the Arabs. When Arabs of the time of the Holy Prophet (pbuh) left their homes for pilgrimage, then if for some purpose they had to come back to their houses, they did not enter them from their front doors but climbed into them from the back walls (Bukhârî).

Similarly, there was another widespread superstition. When someone was unable to attain an important objective, he would not go into his house by the main door but would enter it from the backyard and continued to do so for a year (Râzî). By citing the superstitious behaviour تَأْتُوا الْبُيُوتَ مِن ظُهُورِهَا, the Holy Qur’ân disapproves of such meaningless practices, as there is no virtue in them. All virtue proceeds from righteousness (taqwâ). Doors (abwâb أَبْوَاب) are a means of access or means of attainment of a thing (Tâj). Thus, the expression entering a house through its door is used to denote a proper approach to a problem. Baidzâwî says in explanation of this verse, “No virtue lies in tackling problems from the wrong end; it lies rather in being God-conscious. Tackle a problem from the right end and take Allâh as a shield (taqwâ) so that you may attain your goal.” At the death of the son of the Holy Prophet (pbuh), there was a complete solar eclipse, which the Muslims took as a sign of heavenly mourning. The Holy Prophet (pbuh) disapproved of this superstitious idea, and at once delivered a sermon explaining that an eclipse was independent of the birth or the death of any person. There are similar other verses aimed at curbing superstitions (cf. 6: 143-144).  

وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ ۚ وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ ۚ وَلَا تُقَاتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَامِ حَتَّىٰ يُقَاتِلُوكُمْ فِيهِ ۖ فَإِن قَاتَلُوكُمْ فَاقْتُلُوهُمْ

2:190-193 These verses enjoin Muslims to fight those who fight against them, and some limits are mentioned. Fighting is allowed until persecution and oppression (fitnatun الْفِتْنَةُ) ceases. Fitnah فِتْنَةُ is persecution, seduction from any faith by any means, mischief, fighting, or sowing dissension (Lane; Tâj; Râghib). Other conditions for fighting are further clarified in 22:39-41. Verses from chapter 22 related to warfare, and were the first verses that gave Muslims permission to take up arms in self-defence. The Holy Prophet (pbuh) had to fight three major battles during his lifetime. The first was the battle at Badr, where a poorly equipped party of 313 Muslims confronted a force of 1,000 Makkan warriors (cf. 3:122). The second was at Uhad, a hilltop three miles north of Madînah, three years after the and twelve months after the defeat of Makkans at Badr. The Makkans attacked Madînah with 3,000 soldiers, including two hundred cavalry and seven hundred mail-clad veterans. The Muslims defended with 1,000 men and women, only two horsemen and one hundred men in armor. The Muslims suffered losses at Uhad but not a defeat, as some western historians have suggested. The Makkans did not achieve their goal and left Madînah without finishing their task. 

The period after the Battle of Uhad was a period of great hardship for the Muslims. The instinct of self-preservation impelled the Muslims to take appropriate precautions, indulging in many small engagements and skirmishes with their enemies. The third big battle was the Battle of Ahzâbأحزاب  – Battle of trenches. In this battle, Jewish clans from Khaiber allied with the Makkans and other Arab tribes. A large army, estimated between ten and twenty-four thousand, was brought together in the 5^th year after the Hijrah to attack Madînah from all sides. In addition to this, the Jewish tribes residing inside Madînah also changed loyalties. 

The Muslims defended their city by digging ditches. The account of this event is contained in chapter 33 verse 9-27. Because to the treachery of the Jewish tribe of Madînah, the relationship between the Jews and the Muslims became strained (3:110-118). This community was a source of perpetual danger inside Madînah, and the attack on Khaiber by the Muslims was in retaliation to their conspiracies. These events are mentioned in the Holy Qur’ân and are historical facts. They illustrate that war was only waged in self-defence during the time of the Holy Prophet (pbuh). Nowhere in the Holy Qur’ân can one find any command to spread the faith by force. Waging war against peaceful people to expand influence or territory is not allowed. The war sanctioned here was a necessity arising out of self-defence. When looked at carefully, the permission to fight under the conditions mentioned in these verses and the verse 22:39-41 is a service to humanity.

لشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ

2:194 The sacred months mentioned in this verse were those in which the Arabs observed the cessation of all hostilities. It was also during these months that the Hajj (pilgrimage to Makkah) was performed. As this chapter deals with the injunction relating to the fighting, the question relating to the sacred months is appropriately dealt with here. The message here is that if your enemies are determined to prevent your rectification with force and persecute you, then fighting is permissible during the holy months. 

وَأَنفِقُوا فِي سَبِيلِ اللَّهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ ۛ وَأَحْسِنُوا ۛ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ

2:195 The defensive wars required financial resources, so the Muslims are told here that they should contribute to the war funds. 

وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ۚ

2:196 The prescribed Muslim Pilgrimage (Hajj) takes place once a year in the month of Dhul Hijjah, whereas ‘Umrah عمرة, a pious visit to Makkah, may be performed at any time. In both theHajj and the ‘Umrah , the pilgrims are required to walk seven times around the Ka‘bah and seven times between the hilltops of Safâ and Marwah. In the course of Hajj they must also attend the gathering on the plain of Arafat on the 9^th day of the month Dhul Hijjah. This constitutes the culmination of the Hajj. The pilgrims are required to remain on that plain until the sun sets. The multitudes of pilgrims then move back in the direction of Makkah, stopping overnight at a place called Muzddalifah and then at Mina for two, three or four days. Irrespective of whether they are performing a Hajj or only an ‘Umrah , the pilgrims must enter into the state of Ihrâm إحرام until the end of the pilgrimage. “Till the offering reaches its destination” means, according to Râzî, the time of sacrifice and, in this case, the conclusion of the pilgrimage. Tamatt‘u تمتٌع relates to an interruption of the state of pilgrimage (Ihrâm) during the time between the completion of an ‘Umrah عُمرۃا and the performance of the Hajj. The pilgrim who takes advantage of this is obliged to sacrifice an animal or fast for ten days. In tamatt‘u, after the performance of the Hajj, the pilgrim no longer remains in the state of Ihrâm.

الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ ۚ

2:197 Since the Hajj takes place in one particular month, namely Dhul Hijjah, the use of the plural form “months” indicates its annual recurrence. 

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ ۚ فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ عِندَ الْمَشْعَرِ الْحَرَامِ ۖ

2:198 ‘Arafât عَرَفَاتٍ is the name given to the valley to the east of Makkah about nine miles from the Ka‘bah. Pilgrims stop here in the latter portion of the ninth day of Dhul Hijjah, and this stop marks the culmination of the Hajj. Al-Mash‘ar al-Harâmالْمَشْعَرِالْحَرَامِis the name given to a small hillock in Muzddalifah about mid-way between Arafât and Minâ, six miles from Makkah. The name is a compound of Mash‘arمشعرmeaning the place of perception, or means of perception and knowledge, and al-Harâm الحرام meaning “sacred”. At this place, the Holy Prophet (pbuh) said his evening (Maghrib) and his night (‘Isha) Prayers, and offered a long Prayer before the rising of the sun. It is a place specially meant for meditation and Prayer during the Hajj.

 ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ ۚ

2:199 Some Arab tribes, particularly those living in Makkah, such as the Quraish and the Kanânah, did not to go to Arafat, but stopped at Muzddalifah. They considered going to ‘Arafât as beneath their dignity.” From where people proceed” مِنْ حَيْثُ أَفَاضَ is meant to correct this mistake, and specifies that the rites are the same for all, and no special privileges are given (Bukhârî). The rituals of Hajj are well known. 

فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ

2:200 It is significant to note that in the words “Our Lord! Grant us all things in this world” the word Hasanâ حسنۃ (what is good) is missing. This is the supplication of the people who are only after worldly gains with no care for the Hereafter.

وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَّعْدُودَاتٍ ۚ

2:203 The “appointed days” أَيَّامٍ مَّعْدُودَاتٍ are the three days following the day of sacrifice, and are called the days of tashriq, or the days of beauty and brightness; these are the 11^th, 12^th and the 13^th days of the month of Dhul-Hijjah.

وَإِذَا تَوَلَّىٰ سَعَىٰ فِي الْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ ۗ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ

2:205 When some people are given authority and power “they create chaos and lawlessness”, and “they destroy the tillage and the stock” (- Harthحَرْثَ). Harth indicates the upsetting of family life, damage to the social fabric, and widespread moral decay.

يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

2:208 Kâffâh كَافَّةً is derived from kaffa كفٌ – to withhold, desist, refrain from, or keep back. Kâffâh expresses wholeness, entirety, or completeness. Kâffâh كَافَّةًis used in the sense of repulsing the enemy completely until peace is restored. It may also mean restraining one self and others from sin and digression (Râghib). In the verse, the believers are told that truth cannot be established unless they enter into Kâffâh  كَافَّةً. Here both meanings are correct.

 هَلْ يَنظُرُونَ إِلَّا أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

2:210 The form of speech has been changed here from the second to the third person, and addresses humankind in general and disbelievers in particular. We are told that by desisting from belief and making mischief they are invoking Divine punishment. However, Allâh, out of His limitless Mercy, will send to them raining clouds. Rain symbolizes mercy and Revelation that will come in the form of Divine guidance. The word Ghamâm  الْغَمَامِ- the shadows of the clouds, is used to indicate both mercy (7:160) and punishment (25:25). 

According to some commentators, this verse also contains an indirect reference to the battle of Badr; wherein 313 Muslims were facing an army of 1,000 well-armed Makkan warriors. Heavy rain the night before the actual fight made the ground slippery for the Makkans who took positions at the upper level of a hillock, which erased the tactical advantage of their position. Here rain symbolizes Divine help (cf. 2:30) in the form of angels. In this battle, the angels inspired the believers with courage and filled the hearts of the disbelievers with fear (8:9-11).

يَسْأَلُونَكَ مَاذَا يُنفِقُونَ ۖ قُلْ مَا أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ

2:215 Khairخَيْر refers to considerable wealth acquired through honest means (Lisân, Tâj). This wealth is to be spent only after meeting the needs of the family and other dependents, and it is to be spent freely without compulsion (cf. 2:180). 

كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ ۖ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ

2:216 Western historians allege that it was for the sake of plunder and for spreading Islam by force that the Companions of the Holy Prophet (pbuh) were keen to take up arms. The fact is Companions were too few to carry out any armed struggle against the considerable forces that were bent upon their destruction. It is told here that the “fighting was hard upon them” (وَهُوَ كُرْهٌ لَّكُمْ   – cf. 2:190-193). They were conscious of their weakness and could not dare to think of wars for any reason other than self-defence. Kurhun كُرْهٌ is something was hard and difficult, troublesome, or painful (46:15); it does not mean repugnant. The statement means to suggest that for the few Companions, the fight was not an easy undertaking (kurhun كُرْهٌ); it was financially painful, with extremely high risks of losing their lives, families and/or properties (cf. 2:256).</