Recitation by Mishary Al-Alfasy
Name
This Surah takes its name (Bani Israil) from v.
4. But this name is merely a distinctive appellation like the names of many
other surahs and not a descriptive title, and does not mean that "Bani Isra'il"
is the theme of this Sarah.
Period of Revelation
The very first verse indicates that this Surah was revealed on the occasion of
Mi`raj (Ascension). According to the Traditions and books on the life of the
Holy Prophet, this event happened one year before Hijrah. Thus, this Surah is
one of those which were revealed in the last stage of Prophethood at Makkah.
Background
The Holy Prophet had been propagating
Tauhid for the previous twelve years and his opponents had been doing all they
could to make his Mission a failure, but in spite of all their opposition, Islam
had spread to every corner of Arabia and there was hardly any clan which had not
been influenced by his invitation. In Makkah itself the true Believers had
formed themselves into a small community and were ready and willing to face
every danger to make Islam a success. Besides them, a very large number of the
people of Aus and Khazraj (two influential clans of Al-Madinah) had accepted
Islam. Thus the time had come for the Holy Prophet to emigrate from Makkah to
Al- Madinah and there gather together the scattered Muslims and establish a
state based on the principles of Islam.
These were the conditions when
Mi`raj took place and on his return the Holy Prophet brought down the Message
contained in this Surah.
Theme and Topics
This
Surah is a wonderful combination of warning, admonition and instruction, which
have been blended together in a balanced proportion.
The disbelievers of
Makkah had been admonished to take a lesson from the miserable end of the
Israelites and other communities and mend their ways within the period of
respite given by Allah, which was about to expire. They should, therefore,
accept the invitation that was being extended by Muhammad (Allah's peace be upon
him) and the Quran. Otherwise they shall be annihilated and replaced by other
people. Incidentally, the Israelites, with whom Islam was going to come in
direct contact in the near future at Al-Madinah have also been warned that they
should learn a lesson from the chastisements that have already been inflicted on
them. They were warned, "Take advantage of the Prophethood of Muhammad (Allah's
peace be upon him) because that is the last opportunity which is being given to
you. If even now you behave as you have been behaving, you shall meet with a
painful torment."
As regards the education of mankind, it has been
impressed that human success or failure, gain or loss, depends upon the right
understanding of Tauhid, life-after- death and Prophethood. Accordingly,
convincing arguments have been put forward to prove that the Quran is the Book
of Allah and its teachings are true and genuine the doubts of the disbelievers
about these basic realities have been removed and on suitable occasions they
have been admonished and rebuked in regard to their ways of ignorance.
In
this connection, those fundamental principles of morality and civilization on
which the Islamic System of life is meant to be established have been put
forward. Thus this was a sort of the Manifesto of the intended Islamic state
which had been proclaimed a year before its actual establishment. It has been
explicitly stated that that was the sketch of the system on which Muhammad
(Allah's peace be upon him) intended to build human life first in his own
country and then in the outside world.
Besides these, the Holy Prophet
has been instructed to stick firmly to his stand without minding the opposition
and difficulties which he was encountering and should never think of making a
compromise with unbelief. The Muslims who sometimes showed signs of impatience,
when they met with persecution, calumny, and crooked arguments, have also been
instructed to face adverse circumstances with patience and fortitude and keep
full control over their feelings and passions. Moreover, salat was prescribed in
order to reform and purify their souls, as if to say, "This is the thing which
will produce in you those high qualities of character which are essential for
everyone who intends to struggle in the righteous way Incidentally, we learn
from Traditions that Mi'raj was the first occasion on which the five daily
Prayers were prescribed to be offered at fixed times.
The event referred to in this verse is known "Mi`raj" and "Isra"'. According
to authentic traditions, this took place a year before Hijrah. In the
traditional and biographical literature, its details have been related by a
large number (25) of the Companions. Anas bin Malik, Malik bin Sa`asa`ah, Abuzar
Ghifari, and Abu Hurairah (Allah be pleased with them all) have related details
of the event. Besides them, `Umar, `Ali, `Abdullah bin Mas`ud...........(Allah
be pleased with them) have also related some parts of this event.
In this
verse, the Qur'an mentions only a part of the Journey, i.e., from Masjid-i-Haram
to the Temple at Jerusalem. The object of this journey as stated here was that
Allah willed to show His servant some of His signs. The Qur'an does not give any
details other than this but we find further details in the traditions, which are
to this effect:
One night the Angel Jibril transported the Holy Prophet
on al-Buraq from Masjid-i-Haram to Masjid-i-Aqsa (the Temple). There the Holy
Prophet offered his prayers along with the other Prophets. Then he took him
towards the higher spheres, where he met some of the great Prophets in different
spheres. At last he reached the Highest Place in the Heavens, and was received
in audience by Allah. It was there that besides other important instructions
five daily Prayers were prescribed. Then he returned to the Temple and from
there came back to Masjid-i-Haram. During this Journey, according to many
traditions, Paradise and Hell were shown to him. We also learn from authentic
traditions that on the following day when he mentioned this event, the
disbelievers of Makkah scoffed at him, and some of the Muslims also were
skeptical about this.
The above additional details based on the
traditions cannot be said to be against the Qur'an, for these are additions to
the details given in the Qur'an; therefore, the details related in the
traditions cannot be. rejected on the plea that they are against the Qur'an.
Nevertheless, if one rejects any part of those details which are given in the
traditions, one cannot be declared a renegade. On the other hand, if one rejects
the details given in the Qur'an, one does become a renegade.
There are
different versions of this Journey. Some say that this happened in a dream,
while others are of the opinion that the Holy Prophet was fully awake and went
on the Journey with his own physical body; some others say that it was merely a
mystic vision which was shown to him. The opening words of this verse: "Glory be
to Him, who transported His Servant..." however, clearly show that it was a
super-natural event which was brought about by the unlimited power of Allah. It
is quite obvious that if the event had been merely a mystic vision, it would not
have been introduced by the words which imply that the Being Who brought about
this event is free from each and every kind of weakness and defect. Again the
words "transported His servant one night" also show that this was not a dream or
a vision but a physical journey in which Allah arranged that the Holy Prophet
should make observation of His Signs with his physical eyes. Therefore, one is
bound to admit that this was not a mere spiritual experience but a physical
journey and visual observation which Allah arranged for His Prophet.
It
is strange that some people are of the opinion that this extraordinary journey
could not be possible, but now when man with his limited-very limited power has
been able to reach the moon, it is absurd to deny that Allah with His limitless
powers could enable His Messenger to make this journey in the extraordinary
short time it took.
Above all, the question whether a thing is possible
or not, can arise only in the `case of human beings whose powers are after all
limited, but such questions cannot be raised where the All-Powerful Allah is
concerned. Only such a person who does not believe that Allah is able to do
everything can raise objections against this wonderful Journey about which Allah
Himself says that He transported His Servant one night from Masjid-i-Haram to
Masjid-i-Aqsa. Likewise all the objections raised against the various details
which are given in the traditions are frivolous, except two, which are
plausible:
First, if we accept these details, then we shall have to admit
drat Allah is confined to a certain place: otherwise there was no need that His
Servant should be transported for this purpose to a certain place. Secondly,
according to traditions, the Holy Prophet was enabled to observe Paradise and
Hell where he saw some people suffering from torment. The objection is: why
should sane people be awarded punishments or rewards before the Final Judgment
after Resurrection?
As regards the first objection, it is true that Allah
is Infinite by Himself, but in dealing with His creation, He employs those means
which suit His imperfect creation not because of any limitation of His, but
because of the limitations of His creation. For instance, when He speaks to any
of His creature, He adopts the same limited mode of conversation as the
addressee can understand, though He has limitless modes of speech. Likewise,
when He desires to show some of the wonderful Signs of His Kingdom to a servant.
He transports him to the place where the' Signs are to be shown. It is obvious
that the servant cannot see at one and the same time the whole of the universe
as Allah does, for Allah has no need to go to any place at all for this purpose
but the servant has. The same applies to the appearance of the servant before
the Creator. Though Allah is not confined to any locality, it is necessary for
the servant to go to the place where His manifestations have been concentrated
for his observation because it is not possible for the servant with his limited
powers to go in His Presence in His Infinite Capacity.
As regards the
second objection, it is based on the lack of understanding the thing: many of
the Signs which were shown to the Holy Prophet were symbolical. For instance, a
small hole from which a fat ox came out but could not go back into it,
represented mischief personified. In the same way the adulterers were shown as
if they had fresh meat before them but instead of that they were eating rotten
flesh. Similarly punishments for evil deeds shown to him were only symbolic
observations of the punishments in the Hereafter so that he might see in advance
the things which would take place in the Hereafter.
In regard to the Mi
`raj it should be kept in view that all the Prophets were enabled by Allah to
see His Signs in the heavens and the earth according to their ranks. And for
this purpose all the material curtains were lifted so that they could see with
their naked eyes the unseen realities, to which they were required to invite the
people.
This was done so that the Prophets could say with full conviction
what they had seen with their own eyes. For this experience would distinguish
there from a philosopher who bases all his theories on guess-work and cannot say
that he bears witness to what he claims. In contrast to philosophers, Prophets
could say that they bore witness to the things which they presented because they
had seen them with their own eyes.
2As this verse has no apparent
connection with the event of Mi'raj, it may appear to a cursory reader that
either of the two verses has been misplaced here. But if we try to understand
the matter in the context of the theme of the whole Surah, we can easily
understand the connection between the two. .The main object of this Surah is to
give a warning to the disbelievers of Makkah. That is why the mention of Mi`raj
has been made in the very first verse, as if to say, "The person whom you dub as
an impostor and reject the Book sent down to him, has just now seen with his
naked eyes great Signs of Allah. So you should learn a lesson from the history
of the Israelites who discarded the Book of Allah and therefore, were given
painful punishment."
3The Arabic word "vakil" (guardian) denotes a person
who is trustworthy and can be depended upon in regard to one's affairs and may
be turned to for guidance and help.
4That is, "You are the descendants
of Noah and his companions;" therefore ,you should behave in a manner as
behooves such people. You should make Allah alone your Guardian, for your
ancestors escaped death from the flood only because they had made Allah their
Guardian."
5The original Arabic word "Al-kitab"does not stand here for
the Torah but for all the Divine Books.
6Such warnings have been given in
different Books of the Bible. As regards their first mischief and its evil
consequences, the Israelites were warned in the Psalms, Isaiah, Jeremiah and
Ezekiel and the warnings about their second mischief and its severe punishments
are found in Matthew and Luke. Below are given extracts to confirm this
statement of the Qur'an.
Prophet David was the first to warn the
Israelites in his Psalms of their first mischief:
"They did not destroy
the nations, concerning whom the Lord commanded them: But were mingled among the
heathen, and learned their works. And they served their idols which were a snare
unto them. Yea, they sacrificed their sons and their daughters unto devils, And
shed innocent blood, even the blood of their sons and of their daughters
....Therefore, was the. wrath of the Lord kindled against his people, insomuch
that he abhorred his own inheritance. And he gave them into the hand of the
heathen;" Psalms: Chapter 106, vv. 34-38, 40; 41. The above events have been
described in the past tense as if they had already actually happened. The
Scriptures employ this mode of expression to emphasize the importance of the
prophesies.
When this mischief actually carne to pass, Prophet lsaiah
warned them of its ruinous consequences: "Ah sinful nation, a people laden with
iniquity, a seed of evil-doers, children that arc corrupters: they have forsaken
the Lord, they have provoked the Holy One of Israel unto anger, they are gone
away backward. Why should ye be stricken any more? ye will revolt more and more:
How is the faithful city become an harlot! it was full of judgment;
righteousness lodged in it; but now murderers. Thy princes are rebellious, and
companions of thieves: everyone loveth gifts, and followeth after rewards: they
judge not the fatherless, neither doth the cause of the widow come unto them.
Therefore, saith the Lord, the Lord of hosts, the mighty One of Israel. Ah I
will case me of mine adversaries, and avenge me of mine enemies: they be
replenished from the east, and are soothsayers like the Philistines, and they
please themselves in the children of strangers. Their land also is full of
idols; they worship the work of their own hands, that which their own fingers
have made: Moreover the Lord saith, Because the daughters of Zion are haughty,
and walk with stretched forth necks and wanton eyes, walking and mincing as they
go, and making a tinkling with their feet: Therefore, the Lord will smite with a
scab the crown of the head of the daughters of Zion, and the Lord will discover
their secret parts. Thy men shall fall by the sword, and thy mighty in the war.
And her gates shall lament and mourn: and she being desolate shall sit upon the
ground. Now therefore, behold, the Lord bringeth up upon them the waters of the
river, strong and many, even the king of Assyria, and all his glory: and he
shall come up over all his channels, and go over all his banks: That this is a
rebellious people, lying children, children that will not hear the law of the
Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us
right things, speak unto us smooth things, prophesy deceits: Wherefore thus
saith the Holy One of Israel, Because ye despise this word, and trust in
oppression and perverseness, and stay thereon: Therefore, this iniquity shall be
to you as a breach ready to fall, . . . . And he shall break it as the breaking
of the potters' vessel that is broken in pieces; he shall not spare: so that
there shall not be found in the bursting of it a shred to take fire from the
hearth, or to take water withal out of the pit." (lsaiah, Chapter 1:verses 4-5;
21-24,Chapter 2:verses 6,8; Chapter 3: verses 16-17, 25-26; Chapter 8: verse 7;
Chapter 30: verses 9-10, 12-14.)
After this Prophet Jeremiah raised his
voice when the flood of corruption swept away everything before it.
"Thus
saith the Lord, What iniquity have your fathers found in me, that they are gone
far from me, and have walked after vanity and are become vain?
And I
brought you into a plentiful country to eat the fruit thereof and the goodness
thereof; but when ye entered, ye defiled my land, and made my heritage an
abomination. For of old time I have broken thy yoke, and burst thy hands: and
thou saidst, I will not transgress; when upon every high hill and under every
green tree thou wanderest,,playing the harlot. As the thief is ashamed when he
is found. so is the house of Israel ashamed: they, their kings, their princes,
and their priests, and their prophets, Saying to a stock, Thou art my father;
and to a stone, Thou hast brought me forth: for they have turned their back unto
me, and not their face but in the time of their trouble they will say, Arise,
and save us. But where are thy gods that thou hast made thee? let them arise, if
they can save thee in the time of thy trouble; for according to the number of
thy cities are thy gods, O Judah. The Lord said also unto me in the days of
Josiah the king, Hast thou seen that which backsliding Israel hath done? She is
gone up upon every high mountain and under every green tree, and there hath
played the harlot. And her treacherous sister Judah saw it. And I saw, when for
all the causes whereby backsliding Israel committed adultery I had put her away,
and given her a bill of divorce; yet her treacherous sister Judah feared not,
but went and played the harlot also. And it came to pass through the lightness
of her whoredom, that she defiled the land, and committed adultery with stones
and with sticks. Run ye to and fro through the streets of Jerusalem, and see
now, and know, and seek in the broad places thereof, if can find a man, if there
be any that executeth judgments that seeketh the truth; and I will pardon it.
How shall I pardon thee for this? thy children have forsaken me, and sworn by
them that are no gods: when I had fed them to the full, they then committed
adultery, and assembled themselves by troops in the harlots' houses. They were
as fed horses in the morning: every one neighed after his neighbor's wife. Shall
I not visit for these things? Saith the Lord: and shall not my soul be avenged
on such a nation as this? Lo, I will bring a nation upon you from far, O house
of Israel, saith the Lord: it is a mighty nation, it is an ancient nation, a
nation whose language thou knowest not, neither understand what they say. Their
quiver is an open sepulchre, they arc all mighty men. And they shall eat up
thine harvest, and thy bread, which thy sons and thy daughters should cat: they
shall cat up thy flocks and thine herds; they shall eat up thy vines and thy fig
trees: they shall impoverish thy fenced cities, wherein thou trustedst, with the
sword. And the carcases of this people shall be meat for the fowls of the
heaven, and for the beasts of the earth; and none shall fray them away. Then
will I cause to cease from the cities of Judah, and from the streets of
Jerusalem, the voice of mirth and the voice of gladness, the voice of- the
bridegroom and the voice of the bride: for the land shall be desolate.
And it shall come to pass, if they say unto thee, Whither shall we go forth?
then thou shalt tell them, Thus saith the Lord; Such as are for death, to death;
and such as are for the sword, to the sword; and such as are for the famine, to
the famine; and such as are for the captivity, to the captivity. And I will
appoint over them four kinds, saith the Lord: the sword to slay, and the dogs to
tear, and the fowls of the heaven, and the beasts of the earth, to devour and
destroy." (Jeremiah, Chapter 2: verses 5-7, 20, 26-28; Chapter 3: verses 6-9;
Chapter 5: verses 1,7-9 15-17; Chapter 7: verses 33, 34; Chapter 15: verses 2,
3.)
Then Prophet Ezekiel was raised to warn them in time. Addressing
Jerusalem he said:
The city sheddeth blood in the midst of it, that her
time may come, and maketh idols against herself to defile herself. Behold, the
princes of Israel, every one were in thee to their power to shed blood. In thee
they have set light by father and mother: in the midst of thee have they dealt
by oppression with the stranger: in thee have they vexed the fatherless and the
widow. Thou hast despised mine holy things, and hast profaned my Sabbaths. In
thee are men that carry tales to shed blood: and in thee they eat upon the
mountains: in the midst of thee they commit lewdness. In thee have they
discovered their fathers' nakedness: in thee have they humbled her that was set
apart for pollution. And one hath committed abomination with his neighbor's
wife; and another hath lewdly defiled his daughter-in-law; and another in thee
hath humbled his sister, his father's daughter. In thee have they taken gifts to
shed blood; thou hast taken usury and increase, and thou hast greedily gained of
thy neighbors by extortion and hast forgotten me, can thine hands be strong, in
the days that I shall deal with thee? And I will scatter thee among the heathen,
and disperse thee in the countries, and will consume thy filthiness out of thee.
And thou shalt take thine inheritance in thyself in the sight of the heathen,
and thou shalt know that I am the Lord." (Ezekiel, Chapter 22: verses 3, 6-12,
14-16.)
Besides the above mentioned warnings which were given to
Israelites at the time of their first mischief, Prophet Jesus Christ warned them
of the consequences of their second' great mischief. In a forceful address he
criticized their morel degeneration like this:
"O Jerusalem, Jerusalem,
thou that killest the prophets, and stonest them which are sent unto thee, how
often would I have gathered thy children together, even as a hen gatherth her
chickens under her wings, and ye would not! Behold, your house is left unto you
desolate. Verily I say unto you, There shall not be left here one stone upon
another, that shall not be thrown down. " (Matthew, Chapter 23: verses 37, 38;
Chapter 24: verse 2. )
Then, when the Roman officials were taking Prophet
Jesus out for crucifixion, and a great company of people including women were
following him bewailing and lamenting, he addressed them and gave his final
warnings:
But Jesus turning unto them said, Daughters of Jerusalem, weep
not for me, but weep for yourselves, and for your children. For, behold, the
days are coming, in which they shall say; Blessed are the barren, and the wombs
that never bore, and the paps which never gave suck. Then shall they begin to
say to the mountains, Fall on us; and to the hills, Cover us. (Luke, Chapter 23:
verses 2830. )
7This refers to the terrible destruction that the
Israelites suffered at the hands of the Assyrians and Babylonians. One cannot
fully appreciate the historical background of this merely from the extracts that
have been reproduced above from the Books of the Prophets. A brief history of
the Israelites is also needed so that a student may become acquainted with all
the causes and circumstances on account of which Allah removed this nation, that
professed to believe in a revealed Book, from the leadership of mankind and
turned it into a humiliated, condemned and backward community.
When,
after the death of Prophet Moses, the Israelites entered Palestine it was
inhabited by the Hittites, Amorites, Canaanites, Perizzittes, Hivites, Jebusites,
the Philistines, etc. These communities had adopted the worst kind of idolatry,
their supreme deity being Ayl whom they regarded as the father of gods and who
was usually represented by the bull-images. His consort was called Asherah from
whom had descended a whole line of gods and goddesses, about 70 in number. The
most powerful god among them was Baal who was regarded as the god of rain and
growth and the lord of the earth and heavens. In the northern regions his
consort was called Anathoth and in Palestine Ashtaroth. These two were the
goddesses of love and procreation. Besides them, there was a god of death, a god
of disease and famine, and a goddess of health, and thus all the worldly powers
and agencies stood divided among a large number of deities. The people had
ascribed such dirty and base qualities and acts to these deities that even a
worst offender against morality would shun being known by them. Obviously the
people who have adopted such mean deities for worship and devotion cannot remain
secure from the worst kind of moral degeneration and the modern excavations have
shown this conclusively.
Child sacrifice was a common thing among them.
Their places of worship had turned into brothels, where women were kept as
religious prostitutes and illicit relations with them were regarded as a part of
worship and devotion.
The Israelites had clearly been told in the
instructions given in the Torah that they should destroy those communities and
wrest the land of Palestine from them, and that they should avoid mixing up with
those people and ward off their moral and ideological weaknesses:
But
when the Israelites entered Palestine they set this guidance aside. They not
only did not establish a united kingdom of their own but fell a prey to tribal
parochialism. Each of their tribes was content to take a part of the captured
land and become a separate and independent state. This disunity among them did
not leave any of the tribes strong enough to purge its territory completely of
the idolaters, and therefore they had to allow them to live side by side with
them in the same land. Not only this, but there had remained in the conquered
territories a cumber of small city states of these idolatrous communities which
the Israelites had nor been able to subjugate. It is this very thing which has
been complained against in the extract of the Psalms reproduced above in the
beginning of E.N. 6.
The first consequence of intermixing with those
communities, was that the Israelites also became idolatrous, and gradually began
to adopt other moral evils also. This has been complained about in the Book of
Judges as below: "And the children of Israel did evil, in the sight of the Lord,
and served Baalim: And they forsook the Lord God of their fathers, which brought
them out of the land of Egypt, and followed other gods, the gods of the people
that were round about them, and bowed themselves unto them, and provoked the
Lord to anger. And they forsook the Lord, and served Baal and Ashtaroth".
(Judges, 2: 11-13.)
The second consequence suffered by the Israelites was
that the communities whose city-states they had left unconquered and the
Philistines whose land they had not at all touched set up a united front against
them and drove them out of a major part of Palestine by incessant attacks, so
much so that they deprived them of the Holy Ark of their Lord. At last, the
Israelites felt the need of Establishing a united kingdom of their own under one
ruler, and on their request Prophet Samuel appointed Saul as their king in 1020
B.C. (For details see vv. 246-48 and E.N.'s. 268-270 of AI-Baqarah.)
This
united kingdom was ruled by three kings: Saul (1020 B.C. to 1004. B.C.), Prophet
David (1004 to 965 B.C.) and Prophet Solomon (365 to 926 B.C.). These kings
brought to completion the mission that had been left incomplete by the
Israelites after the death of Prophet Moses. They annexed all the territories
except the Phoenician state on the northern and the Philistine state on the
southern coast, which, of course, became tributaries.
After the death of
Prophet Solomon the Israelites again adopted the ways of the world and fought
among themselves and split into two independent kingdoms, the kingdom of Israel
in the northern Palestine and Jordan with Samaria ,as its capital, and the
kingdom of Judah in the southern Palestine and Edom with Jerusalem as its
capital. These kingdoms were strife-ridden from the very . beginning and this
state of affairs persisted till the end.
The rulers and people of the
kingdom of Israel were the first to be affected grievously by the ideological
and moral weaknesses of the neighboring communities. Specially after the
marriage of its ruler, Ahab, with the idolatrous princess Jezebel of Zidon,
idolatry and other evils began to spread unchecked among the Israelites under
the official patronage. Prophets Elias and Elisha tried their very best to check
this deluge but the Israelites who were rapidly degenerating, did not heed their
warning. At last the wrath of Allah overtook the kingdom of Israel in the shape
of the Assyrians who started subjecting Palestine to incessant attacks from 900
B.C. downward. During this period, Prophet Amos (787-747 B.C.) and them Prophet
Hosea(747-735 B.C.) rose and warned the Israelites again and again but the
wretched, depraved people did not heed their warnings at all, and transgressed
all limits. Prophet Amos was banished by the king of Israel from the realm of
Samaria and warned not to preach his mission in the country Not very long after
this the wrath of Allah burst upon the kingdom of Israel and its people. The
Assyrian king Sargon took Samaria in 721 B.C.and put an end to this northern
kingdom. Thousands of Israelites were put to the sword and 27 thousand of their
leading men were driven out of their homeland and scattered in the eastern
districts of the Assyrian empire and replaced by settlers from other parts of
the empire. When the remaining Israelites intermixed with the settlers they also
lost gradually their national and cultural identity.
The other kingdom of
the Israelites, called the kingdom of Judah, which was set up in southern
Palestine also began to adopt godless ways soon after the death of Prophet
Solomon, though its moral degeneration took place at a slower pace than that of
Israel. Therefore, it was allowed to exist for a longer period. Then, like the
kingdom of Israel, it also began to be subjected to continual attacks, its
cities ruined and its capital besieged, but this kingdom could not be wholly
destroyed by the Assyrians; it only became a tributary. Afterwards, when in
spite of the best reformatory efforts of Prophets Isaiah and Jeremiah the people
of Judah did not give up idol-worship and other moral evils, king Nebuchadnezzar
of Babylon attacked and captured the whole of Judah in 598 B.C. including
Jerusalem and took the king of Judah as prisoner. Even then the Israelites did
not mend their ways and paid no heed to the warnings and guidance of Prophet
Jeremiah: Instead of reforming their ways, they started making plans to change
their fate by revolting against Babylon. At last in 587 B.C. Nebuchadnezzar
punished them heavily by invading Judah and destroyed all its important cities.
He razed Jerusalem and Solomon's Temple to the ground and did not leave a wall
of it standing in place. He drove a large part of the Israelite population out
of their land and scattered them into the adjoining countries. The people who
were left behind were cursed and subjected to all kinds of humiliations by the
neighboring communities.
This was the first calamity that came as a
warning to the Israelites and the first chastisement that they suffered as a
result therof.
8This refers to the lease of time that the Israelites
(That is the people of Judah) got after their release from the captivity of
Babylon. As for the people of Israel and Samaria, they did not rise again after
their moral and spiritual degeneration. But among the people of Judah there
still were some people who practiced the truth and invited others also to follow
it. They carried on their work of invitation to the truth among the remaining
Israelites in Judah and exhorted those also to repent and follow the truth who
had been driven out into Babylon and other lands. At last the mercy of Allah
came to their help. The downfall of Babylon started. The Persian king, Cyrus,
took Babylon in 539 B.C. and in the following year issued a decree allowing the
Israelites to return to and re-settle in their homeland. The Israelites began to
return home in caravan after caravan, and ties continued for along time. Cyrus
also allowed the Israelites to rebuild the Temple of Solomon but the neighboring
communities who had settled in this land resisted it. At last Darfius I
appointed Zerubbabel, a grandson of the last king of Judah, governor of Judah in
522 B.C. who got the Temple rebuilt under the care of Prophet Haggai, Prophet
Zechariah and Joshua. In 458 B.C. Ezra arrived in Judah along with an exiled
group and the Persian king Artaxerxes made the following decree.
"And
thou, Ezra, after the wisdom of thy God that is in thine hand, set magistrates
and judges, which may judge all the people that are beyond the river, all such
as know the laws of thy God; and teach ye them that know them not.
And
whosoever will not do the law of thy God and the law of the king let judgment be
executed speedily upon him whether it be unto death, or to banishment, or to
confiscation of goods, or to imprisonment. "(Ezra, 7:25-26).
Taking
advantage of this decree, Ezra carried out the revival of the religion of
Prophet Moses. He gathered together all the righteous and good people from the
Israelites and set up a strong organization. He compiled and spread the
Pentateuch which contained the Torah, made arrangements for the religious
education of the Israelites, enforced the law and started purging the people of
moral and ideological weaknesses which the had adopted by intermixing with the
other communities. He compelled they Jews to divorce the idolatrous wives they
had married, and took a covenant from them that they would worship God alone and
follow His Law only.
In 455 B.C. an exiled group came back to Judah under
Nehemiah whom the Persian king appointed as the ruler of Jerusalem and ordered
him to build the wall round the city. Thus, after 150 years the Holy city was
fully restored and became the center of Jewish religion and culture, But the
Israelites of northern Palestine, and Samaria did not benefit by the work of
revival done by Ezra. They built a rival sanctuary on Mount Gerizim, and tried
to make it the religious center for the people of the Book. This caused a
further, and perhaps the final, split Between the Jews and the Samaritans.
The Jews suffered a set-back for a while with the fall of the Persian Empire
and the conquests of Alexander the Great and the rise of the Greeks. After the
death of Alexander, his kingdom was subdivided into three empires. Syria tell to
the lot of the Seleucide empire, with Antioch as its capital, whose ruler
Antiochus III incorporated Palestine into his dominions in 198 B.C. These Greek
conquerors who were idolatrous by precept and freelance morally felt greatly ill
at ease with the Jewish religion and culture. So, they began to propagate the
rival Greek way of life and culture by political and economic pressure, and were
able to win over a strong section of the Israelites who became their helpers.
This external interference caused a split in the Jewish nation. One group among
them readily adopted the Greek dress, the Greek language, the Greek way of life
and the Greek sports, while the other persistently stuck to their own culture
and way of life.
In 175 B.C. when Antiochus IV (who was called Epiphanes,
that is, the manifestation of God) came to the throne, he used all his power and
authority to stamp out the Jewish religion and culture. He got idols installed
in the Holy Temple at Jerusalem and forced the Jews to prostrate themselves
before them. He strictly forbade the rite of offering the sacrifices at the
altar, and commanded the Jews to offer sacrifices to idolatrous deities instead.
He proposed death penalty for those who would keep the Torah in their houses, or
observe the Sabbath or perform circumcision of their children. But the Jews did
not yield to this coercion, and started a powerful resistance movement, known in
history as the revolt of the Maccabees. Though in this struggle the sympathies
of the Greece-oriented Jews were with the Greeks, and they fully cooperated with
the despots of Antioch to crush the Maccabean revolt, the common Jews who still
retained the religious fervor of the days of Ezra sided with the Maccabees, who
were ultimately able to drive out the Greeks and establish a free religious
state which remained in power till 67 B.C This state prospered and in time
extended to all those territories which had once been under the control the
kingdoms of Judah and Israel. It was able to annex a part of the land of the
Philistines which had remained unconquered even in the days of Prophets David
and Solomon (Peace be upon them).
This is the historical background of
the verse of the Qur'an under commentary.
9The historical background of
the second degeneration and its chastisement is as follows:
The moral and
religious fervor with which the Maccabees had started their movement gradually
cooled down and was replaced by love of the world and empty external form. A
split appeared among them and they themselves invited the Roman General, Pompey,
to come to Palestine. Pompey turned his attention to this land in 63 B.C. and,
taking Jerusalem, put an end to the political freedom of the Jews. But the Roman
conquerors preferred to rule their dominions through the agency of the local
chiefs rather than by direct control. Therefore, a local government was set up
in Palestine which eventually passed into the hand of Herod, a clever Jew, in 40
B.C. This ruler is well known as Herod the Great. He ruled over the whole of
Palestine and Jordan from 40 to 4 B.C. On the one hand Herod patronized the
religious leaders to please the Jews, and on the other, he propagated the Roman
culture and won the goodwill of Caesar by showing his loyalty and faithfulness
to the Roman Empire. During, his reign, the Jews degenerated and fell to the
lowest ebb of moral and religious life.
On the death of Herod his kingdom
was subdivided into three parts. His son, Archelaus, became the ruler of
Samaria, Judea and northern Edom. In A.D. 6. however, Caesar Augustus deprived
him of his authority and put the state under his Roman governor, and this
arrangement continued up till A.D. 41. This was precisely the time when Prophet
Jesus (Peace be upon him) appeared to reform the Israelites whose religious
leaders opposed him tooth and nail and even tried to get him the death sentence
by the Roman governor, Pontius Pilate.
The second son of Herod, Herod
Antipas, became the ruler of Galilee and Jordan in northern Palestine, and he
was the person who got Prophet Yahya (John) (Peace be upon him) beheaded at the
request and desire of a dancing girl.
Herod's third son, Philip,
succeeded to the territories bounded on one side by river Yermuk and on the
other by Mount Hermon. Philip had been much more deeply influenced by the Roman
and Greek cultures than his father and brothers. Therefore the preaching of the
truth could not have even so much effect in his land as it had in the other
parts of Palestine.
In A.D. 41, the Romans appointed Herod Agrippa, the
grandson of Herod the Great, ruler of the territories that had once been under
Herod himself. Coming into power this man did whatever he could to persecute the
followers of Prophet Jesus (Peace be upon him) and used all the forces at his
disposal to crush the movement that was functioning under the guidance of the
Disciples to inculcate fear of God in the people and reform their morals.
In order to have a correct estimate of the condition of the common Jews and
their religious leaders, one should study the criticisms leveled by Prophet
Jesus on them in his sermons contained in the four Gospels. Even a religious man
like Prophet John was beheaded before their eyes and not a voice was raised in
protest against this barbarity. Then all the religious leaders of the community
unanimously demanded death sentence for Prophet Jesus, and none but a few
righteous men were there to mourn this depravity. Above all, when Pontius Pilate
asked these depraved people, ' which condemned prisoner he should release,
according to the custom, at Passover, Jesus or Barabbas the robber', they all
cried with one voice 'Barabbas'. This was indeed the last chance Allah gave to
the Jews, and then their fate was sealed.
Not long after this, a serious
conflict started between the Jews and the Romans, which developed into an open
revolt by the former between A.D. 64 and G6. Both Herod Agrippa II and the Roman
procurator Floris failed to put down the rebellion. At last, the Romans crushed
it by a strong military action and in A.D. 70 Titus took Jerusalem by force.
About 1,33,000 people were put to the sword, 67 thousand made slaves, and
thousands sent to work in the Egyptian mines and to other cities so that they
could be used in amphitheaters for being torn by wild beasts or become the
"practice-target" for the sword fighters. All the tall and beautiful girls were
picked out for the army of conquest and the Holy City of Jerusalem and the
Temple were pulled down to the ground. After this the Jewish influence so
disappeared from Palestine that the Jews could not regain power for two thousand
years, and the Holy Temple could never be rebuilt.. Afterwards the Roman
Emperor, Hadrian, restored Jerusalem but renamed it Aelia. The Jews, however,
were not allowed to enter it for centuries. This was the calamity that the Jews
suffered on account of their degeneration for the second time.
10Though
this admonition has been given as a parenthesis at the end of the address to the
children of Israel, it does not mean that this and the address itself are solely
meant for them. As a chatter of fact, the whole address is really directed
towards the disbelievers of Makkah but, instead of addressing them directly,
some important historical events from the history of the children of Israel have
been cited in order to serve as admonition for them.
11This means to warn
those persons or people or nations who do not take a lesson from the admonitions
of the Qur'an to be ready to undergo that chastisement which Israelites had to
suffer.
12This is in answer to the foolish demands of the disbelievers of
Makkah who repeatedly demanded from the Holy Prophet to bring about that torment
with which he threatened them. It is closely connected with the preceding verse,
as if to say, "O foolish people instead of asking goodness you demand the
torment: can't you realize the sufferings of the community which is visited by
God's torment?"
It also contains a subtle warning to those Muslims who
prayed for punishment for those disbelievers who persecuted them and rejected
the Message obdurately; there were still among those disbelievers many such
people who afterwards embraced Islam and became its standard bearers in the
world. That is wiry Allah says, "Man does so because he is very hasty and
impatient; " He prays to Allah for all such things as are the immediate need of
the time, though often subsequent experience shows that if Allah had granted his
prayer, it would have been very harmful to him.
13Allah invites man to
study the wisdom that underlies variety in the world and not get confused and
long for monotonous uniformity. In fact, the whole system is based on variety,
distinctiveness and diversity in things. For the sake of illustration let us
take the case of the signs of day and night: "You see these underlying opposite
things daily in your life. If you just consider the underlying wisdom, you will
find that without this variety there would have been hardly any activity in the
world. Likewise great wisdom lies in the creation of the people with different
temperaments, thoughts and inclinations. If Allah had made all men righteous by
birth or annihilated disbelievers and wicked people and left only believers and
submissive people in the world, the purpose of men's creation could not leave
been realized. Therefore, . it is wrong to desire that there should only be day
and no night. The righteous thing is that these people, who have got the light
of guidance, should exert their utmost to remove the darkness of deviation. It
is their duty that if they find darkness like that of night, they should pursue
it like the sun so that the light of guidance should re-appear."
14"We
have fastened the augury of every man to his own neck": therefore one does not
need to take omens from a bird. : This is to remove the superstition of the
disbelievers who used to take omens from birds etc., as if to say, "The causes
and consequences of good fortune or bad fate exist in man's own person. He
merits good fortune because of his own good conduct and good judgment, and
likewise, suffers the consequences of evil fate by the lack of these". This was
necessitated because foolish people always try to attribute their misfortunes to
external causes, when in fact our fate depends on our own deeds, good or bad. If
they probe into the causes, they will find that their fate was decided by their
own good or bad qualities and judgments.
15This is to impress that if a
person adopts the right way, he does not do any favor to God or His Messenger or
a reformer but he himself gets its benefits. On the other hand, if a person
deviates from the right way, he can do no harm to God or His Messenger or a
reformer, for they desire only to protect men from wrong ways and guide him on
to the Right Way, and not for any selfish ends. Therefore, the right course for
a wise man is to adopt the righteous way, when it becomes distinct to him what
is truth and what is falsehood. On the other hand, if he rejects Truth because
of his prejudices and self-interest, he will be his own enemy and not a
well-wisher.
16The Qur'an has laid great stress on the doctrine of
personal responsibility at several places, for one cannot follow the Right Way
scrupulously without understanding fully its implication. It means that,
everyone is solely responsible for one's moral conduct and is accountable to God
as an individual in one's own person and no other person can share the burden of
responsibility with him. As an instance, we they take the case of a particular
action or a particular way of conduct in which a generation or a community or a
large number of people had collaborated. When the people will assemble before
Allah on the Day of Judgment their collective action will be analyzed so as to
lay the burden of its responsibility on each and every person who had been
conducive to it, and rewarded or punished in accordance with it. Neither will a
person be punished for. the part another had played in its performance nor shall
the burden of the sin of one individual laid on the shoulders of another. This
doctrine has been emphasized over and over again so that a wise man should not
act in imitation of another or justify Iris own conduct by similar deeds of
others. If a particular person feels the sense of his own responsibility, he
will act in such a way as to come out successful on the Day of Judgment,
regardless of what the others do.
17This is another doctrine which has
been impressed on the minds by the Quran in different ways. This is to emphasize
the basic importance that a Messenger has in the dispensation of Divine justice
because this is determined in the light of the Message brought by him. This will
be employed as an argument in favor of or against the concerned people.
Otherwise the infliction of punishment on the people would be unjust for in that
case they could argue that they should not be punished as the knowledge of the
righteous way had not been conveyed to them. But after the Message had been
conveyed to a particular people, and they had rejected it, there would be left.
no excuse for them.
It is an irony that instead of accepting the Message
some foolish people are misled by reading verses like these and they ask such
absurd questions: "What will be the position of those, who might not have
received the message of any Prophet?" The wise course for such persons would
have been to ask themselves what their own position will be on the Day of
Judgment, because they themselves had received the Message. As regards other
people, Allah knows best who has received the Message, and when, how and to what
extent and what attitude a certain person adopted towards it. In short, Allah
alone is aware of whether a particular person received the Message in such a way
as to fulfill the required condition for punishment.
18Here a definite
form of Divine procedure for the destruction of a people has been stated. When
the well-to-do people of a habitation become disobedient, it is a portent that
it is doomed to destruction. After their persistent and continuous
transgression, the well-to-do people become so obdurate in their disobedience
that they begin to discard the instinctive dictates of their conscience. The
same thing has been stated in v. 16: "When We decree that a habitation should be
destroyed We give Commands to its well-to-do people and they show disobedience."
This is because Allah has created conscience for the guidance of man. Therefore,
the dictates of conscience are really the commands of Allah. Thus it has become
quite obvious that by "When We decree that a habitation should be destroyed" is
not meant that Allah intends to destroy it without any reason. It is destroyed
because after their disobedience "that habitation incurs Our just wrath and We
totally exterminate it." The habitation deserves such a punishment because its
common people follow the well-to-do people who are the factual leaders of a
community and are mainly responsible for the corruption of the community. At
first the well-to-do people commit acts of disobedience, wickedness, mischief,
cruelty and tyranny and then the common people follow them and incur the torment
of Allah. Incidentally, this is a warning for every community that it should be
very discreet and prudent in choosing and electing its leaders and rulers, for
if the latter are mean and wicked, they will inevitably lead the community to
destruction.
19The Arabic word Ajilah literally means something which can
be had immediately, but the Qur'an employs it as a term for "This World" which
yields its advantages and results in this worldly life. Its antonym is Akhirat
(Hereafter) which will yield its advantages and results after death in the life
of the Next World.
20The person who does not believe in the life of the
Hereafter deserves Hell, because he strives only for the successes and good
things of this world and his endeavors are confined to material objects.
Consequently, such a person becomes a mere worshiper of this world and adopts
wrong conduct, for he has no sense of personal responsibility and accountability
to God and ultimately deserves the torment of Hell.
21"His endeavors will
be appreciated": he will be rewarded for the efforts he had made for success in
the Hereafter.
22Allah gives the provisions of this world both to those
who strive for this world and to those who strive for the Hereafter, but it is
the gift of Allah alone and not of anyone else. It does not lie in the power of
the worshipers of the world to deprive the seekers after the Hereafter of these
provisions: nor have the seekers after the Hereafter any power to withhold these
provisions from the worshipers of the world.
23This is to show that the
seekers after the Hereafter have been exalted over the worshipers of the world
even in this worldly life. However, this exaltation is not in regard to the good
things of this world -rich food and dress, palatial dwellings, limousines,
helicopters and other grand things, but it is from another point of view. They
enjoy that true honor, love and good-will which is denied to the tyrants and the
rich people in spite of the fact that they may be indigent. This is because
whatever the seekers after the Hereafter get in this world, it is earned in
righteous and honest ways, while the worshipers of the world amass wealth by
employing dishonest and cruel ways. Then the former spend what they get with
prudence and righteousness. They fulfill the obligations they owe to others.
They spend their money in the Way of Allah and to please Allah on the needy .and
the indigent. In contrast to them, the worshipers of this world spend their
money in .the enjoyment of luxuries, wicked works, corruption and spreading
other evil things. This makes the former models of God-worship and purity in
every respect and distinguishes them so clearly, from the worshipers of the
world that they shine in exaltation over the latter. These things clearly
indicate that in the next world the grades of the seekers after the Hereafter
will be far greater and their superiority far higher than those of the
worshipers of the world.
24Or it can be rendered like this: "Do not
invent another deity besides Allah", or "Do not set up another as a deity beside
Allah."
25In the succeeding verses, those main basic principles have been
put forward on which Islam desires to build the whole structure of human life.
These form, so to say, the Manifesto of the Invitation of the Holy Prophet
declared by him at the end of the Makki stage of his mission, on the eve of the
new stage at AI-Madinah so that it should be known to all that the new Islamic
Society and State were going to be built on such and such ideological, moral,
cultural economic and legal principles. (Please also refer to vv. 151-153 and
E.N.'s thereof of Chapter VI).
26This commandment is very comprehensive.
It prohibits not only the worship of anyone except Allah but also implies that
one should obey and serve and submit to Allah alone without question: one should
accept His Commandments and Law alone to be worthy of obedience and His
authority to be supreme above all. This was not merely an instruction confined
to a religious creed and individual practice but it served as the foundation of
the moral, cultural, and political system which was practically established in
Al-Madinah by the Holy Prophet. Its first and foremost principle was that Allah
alone is the Master, Sovereign and Law-giver.
27This verse enjoins that
after Allah's right, the greatest of all the human rights is the right of
parents: therefore, the children should obey and serve and respect their
parents. The collective morality of society should make it incumbent on children
to be grateful and respectful to their parents, they should serve them as they
nursed and brought them up in their childhood. Above all, this verse is not
merely a moral recommendation but is the basis of the rights and powers of
parents the details of which we find in the Books of Hadith and Fiqh. Moreover,
respectful behavior and obedience to and observance of the rights of parents
comprise the most important element of the material education and moral training
in the Islamic Society and civilization. Incidentally, all these things have
determined for ever the principle that the Islamic State shall make the family
life sound and secure by laws, administrative regulations and educational policy
and prevent its disintegration.
28These three articles (3-5) are meant to
impress that a man should not reserve his earnings and his wealth exclusively
for his own person. He should do his utmost to fulfill his own necessities of
life in a moderate way and render the rights of his relatives, neighbors and
other needy persons as well. This attitude will help create the spirit of
cooperation, sympathy and justice in the collective Islamic life. Thus every
relative will cooperate with the other and every well-to-do person will help the
needy in Iris neighborhood and a wayfarer would find himself an honorable guest
among generous hosts. The conception of rights should be so extensive that every
person should consider that all other human beings have rights on his person and
his property so that he should serve them with the idea that he is rendering
their rights and is not doing any favor to them. In that case one would beg
pardon of the other if one was unable to serve him and would pray to God to send
his blessings upon him to enable him to serve His servants.
These
articles of the Islamic Manifesto were not merely confined to moral teachings
but these formed the basis of the Commandments of Zakat and voluntary charity.
The laws of inheritance and of making will and endowments were based on these
articles. The rights of the orphans were determined by these and it was made
obligatory on every habitation to entertain a wayfarer gratis for at least three
days. Subsequently the whole moral system was formed so as to create the
feelings of generosity, sympathy and cooperation. So much so that the people
began to realize the importance of and observe voluntarily the moral rights
which could neither be demanded legally nor enforced by law.
29"Do not
tie your hand to your neck" is the 'literal translation of the Text which means:
"Do not be parsimonious" ; "nor stretch it without any restraint" means, "Do not
be extravagant" . If verses 27 and 29 are read together, it becomes obvious that
the Qur'an desires the people to follow the golden mean, i.e., they should
neither be so parsimonious as to prevent the circulation of wealth nor so
extravagant as to destroy their own economy. On the contrary, they should learn
to behave in a balanced manner so that they should spend money wherever it
should be spent and refrain from becoming spendthrifts so as to involve
themselves into trouble. As a matter of fact, it is ingratitude towards Allah's
favor to spend money for the sake of show, luxury and sinful acts and similar
things which are neither man's real necessities nor useful. Therefore, those
people who spend money lavishly on such things as these are the brethren of
Satan
These clauses coo, are not merely meant to be moral instructions
for individuals. They are intended to safeguard the Islamic Society against
extravagance by moral instruction, collective pressure and legal restrictions.
Accordingly, in the Islamic State of Al-Madinah practical steps were taken to
safeguard the community against extravagance. First, many forms of extravagance
and luxury were forbidden by law. Secondly, legal measures were taken against
it. Thirdly. social reforms were introduced to put an end to those customs which
involved extravagance. The Government was empowered to prevent people from the
obvious forms of extravagance. Above all, Zakat and voluntary charity helped to
break parsimony and the lust of hoarding money. Besides these measures, a public
opinion was created that enabled the people to discriminate between generosity
and extravagance and thrift and parsimony: so much so that parsimonious people
were looked down upon as ignominious and the thrifty people were regarded as
honorable. This moral and mental attitude became a part and parcel of the Muslim
society, and even today the parsimonious people and boarders are looked down
upon in the Muslim society, while the generous people are respected everywhere.
30That is, "Man cannot realize the wisdom of the disparity of wealth among
the people" : therefore, man should not try to interfere by artificial means
with the natural distribution of wealth. It is wrong to level down natural
inequality or to aggravate it by artificial means so as to make it unjust. Both
the extremes are wrong. The best economic system is that which is established on
the Divine Way of the division of wealth.
As a result of the realization
of the wisdom of economic disparity, no such problems arose which might have
made that disparity an evil in itself so as to demand the creation of a
classless society. On the contrary, in the righteous society established at Al-Madinah
on these Divine principles which are akin to human nature, the economic
differences were not artificially disturbed. But by means of moral and legal
reforms these became the means of many moral, spiritual and cultural blessings
and benefits instead of becoming the means of injustice. Thus, the wisdom of the
disparity created by the Creator of the Universe was practically demonstrated at
Al-Madinah.
31This verse cuts at the very root of the movement of birth
control, which has been going on from ancient times to our present age. It was
the fear of want that induced people to kill their children or resort to
abortion. In our age another plan has been added to these, i.e., contraception.
This article of the Islamic Manifesto prohibits the people from reducing the
number of mouths by artificial means taut exhorts them to increase the means of
production according to the natural methods enjoined by .Allah. According to
this article, it is one of the biggest mistakes of man to check birth rate as a
solution to the want and scarcity of provisions: therefore, it warns him, as if
to say, "O man, it is not you who make arrangement for food, but Allah, Who
settled you in the land and has been providing for you and will provide for
those who will come after you". History tells us that the food resources have
always expanded in proportion to the number of inhabitants of a country: nay,
often they have exceeded far snore than the needs of the inhabitants. Thus it is
a folly on the part of man to interfere with the arrangements of Allah.
It is very significant that as a result of this teaching no movement has ever
been started to control birth nor has there been any inclination to infanticide
among the Muslims ever since the revelation of the Qur'an.
32"Do not even
go near fornication." This commandment is meant both for individuals and society
as a whole. It warns each individual not only to guard against adultery or
fornication itself but against all those things that lead to or stimulate it. As
regards society as a whole the commandment enjoins it to make such arrangements
as prevent adultery and eradicate the means and stimulants that lead to
adultery. Therefore, the society should employ all those legal and educative
means that help develop such an environment as prevents and eradicates
indecency.
Finally, this article formed the basis of laws and regulations
of the Islamic system of life. In order to fulfill its implications adultery and
false accusation of adultery were made criminal offenses: regulations about
"Purdah" were promulgated: the publication of indecent things was banned and
drinking of intoxicants was made unlawful: restrictions on music, dancing and
pictures which are conducive to adultery were imposed. Then such laws were
enacted as made marriage easy, and cut at the root of adultery.
33"Do not
kill any soul" includes not only the prohibition of the killing of other souls
but also one's own soul as well for it is also included in the prohibition that
immediately follows this command. Thus suicide is regarded as heinous a sin as
murder. Some foolish people object to the prohibition of suicide saying that
they themselves are the masters of their souls. Therefore, there is nothing
wrong in killing one's own self or in destroying one's own property. They forget
that every soul belongs to Allah, and none has any right to destroy it, nay,
even to abuse it, for this world is a place of trial, where we should undergo
the test up to the end of our lives in accordance with the will of Allah. It
does not matter whether our circumstances are favorable or adverse for trial.
Therefore, it would be wrong to run away from the place of test, not to speak of
committing such a heinous crime as suicide (which Allah has prohibited) to
escape it, for it means that the one who commits suicide tries to run away from
small troubles and ignominies towards greater affliction and eternal torment and
ignominy.
34When the Islamic State was established, "killing by right"
was confined to five cases only: To punish (1) a willful murderer for
retribution, (2) opponents of the true religion during war, (3) those who
attempt to overthrow the Islamic system of government, (4) a man or woman guilty
of adultery and (5) an apostate.
35We have translated the Arabic word
"sultan" into "the right of retribution". Here it stands for "a ground for legal
action". This also lays down the legal principle that in a case of murder, the
real plaintiff is not the government but the guardian or the guardians of the
murdered person who are authorized to pardon the murderer or receive blood-money
instead of taking his life.
36Transgression in killing would be to kill
more persons than the murderer or to kill the criminal by degrees with torment
or to disfigure his dead body or to kill him after receiving blood-money, etc.
All these things have been forbidden.
37It has not been defined how
succor will be given because at the time of its revelation the Islamic State had
not yet been established. After its establishment it was made clear that a
guardian was not authorized to enforce retribution by murdering the criminal.
The Islamic Government alone is legally authorized. to take retribution;
therefore, succor for justice should be demanded only from it.
38This
too, was not merely a moral instruction. When the Islamic State was established,
legal and administrative methods were adopted to safeguard the rights of
orphans, the details of which are found in the literature of Hadith and Fiqh.
Then this principle was extended to cover the cases of all those citizens who
were unable to safeguard their own rights. The Holy Prophet himself declared, "I
am the guardian of the one who has no guardian" . And this is the basis of many
rules and regulations of the Islamic Law.
39"Fulfillment of pledges" was
not meant to be merely a moral instruction for individuals but afterwards when
the Islamic State was established, this became the guiding principle for the
conduct of all internal; and external affairs by the Muslim Community and the
Islamic Government.
40This instruction was not confined to individuals
only but it has been made a part of the duties of an Islamic Government to
supervise transactions in the markets and streets to see that exact measures and
weights are being observed, and prevent their breach and violation by the force
of law. Afterwards it was made one of the duties of the government to eradicate
dishonesty in all commercial dealings and economic transactions.
41That
is, "Its end will be best in this world and it will be best in the Hereafter."
It is best in this world because it produces mutual rust between sellers and
buyers. As a result of this, commerce prospers and there is a general
prosperity. As regards the Hereafter, there the end depends wholly on honesty,
piety and fear of God.
42The meanings of "Do not follow that of which you
have no knowledge" are very comprehensive. It demands that both in individual
and collective life, one should not follow mere guess work and presumption
instead of "knowledge". This instruction covers all aspects of Islamic life,
moral, legal, political, administrative and applies to science, arts and
education. It has thus saved the society from numerous evils which are produced
in human life by following guesswork instead of knowledge. The Islamic moral
code demands: Guard against suspicion and do not accuse any individual or group
without proper investigation. In law, it has been made a permanent principle
that no action should be taken against anyone without proper investigation. It
has been made unlawful to arrest, beat or imprison anyone on mere suspicion
during investigation. In regard to foreign relations, the definite policy has
been laid down that no action should be taken without investigation, nor should
rumors be set afloat. Likewise in education the so-called sciences based on mere
guess-work, presumptions and irrational theories have been disapproved. Above
all, it cuts at the very root of superstitions, for this instruction teaches the
Believers to accept only that which is based on the knowledge imparted by Allah
and His Messenger.
43This instruction warns against the ways of tyrants
and vain people and is not merely meant for the individual but also for the
collective conduct of the Muslim Community. It was because of this guidance that
the rulers, governors and commanders of the Islamic State which was established
on the basis of this Manifesto, were free from every tinge of tyranny,
arrogance, haughtiness, pride and vanity, so much so that even in the
battlefield they never uttered a word which had the slightest indication of any
of these vain things. Their gait, dress, dwelling and conveyance showed
humility. In short, their ways of conduct were not those of "big ones" but those
of humble persons. That is why they never tried to overawe the people of a
conquered city by show of pomp and pride.
44That is, "Allah disapproves
of the commission of anything that has been prohibited" or, in other words, "He
disapproves of disobedience to any of these Commandments."
45Though this
has been addressed to the Holy Prophet, the real addressee is every human being
as in the case of many such verses.
46Please refer to verses 57-59 and
their E.N's.
47That is, "They would have themselves tried their best to
become masters of the Throne". This is because if there had been more than one
partners in Godhead, it would produce one of the two results: (1) If they were
all independent gods, it was not conceivable that they would agree and
co-operate with one another in the management of the boundless universe and
there could never have been unanimity, uniformity and balanced proportion in its
functioning. There would have been conflict at every step and everyone would
have tried to dominate others in order to become its sole master. or (2) if one
of them had been the supreme god and the others his obedient servants whom he
had delegated some of his powers, then, according to the maxim "power corrupts",
they would never have been content with remaining obedient servants of the
supreme god and would have conspired to become the supreme god themselves.
Whereas the fact is that in this universe not even a grain of wheat or a
blade of grass can grow unless and until everything in the earth and the heavens
cooperate with one another for its production. Therefore, only an utterly
ignorant and block headed person can conceive that there are more than one
independent or semi-independent rulers, who carry on the management of this
universe. Anyone who has tried to understand the nature and functioning of the
universe will most surely arrive at the conclusion that there is One and only
One Sovereign ruling over this universe, and there is absolutely no likelihood
of any one else to be a co-partner in this at any stage.
48That is, "The
whole of the universe and everything in it bear witness to the fact that their
Creator and Guardian is free from each and every fault, defect and weakness, and
that He is far above this that there should be any partner or associate in His
Godhead.
49Everything is not only singing hymns of the glory of its
Creator but is affording the proof that He is perfect in every respect and
worthy of all praise. Everything is an embodiment of the proof that its Creator
and Administrator is the one in whom there is perfection of every quality.
Therefore, He alone is worthy of praise.
50That is, "It is due to His
forbearance and forgiveness that though you are persistently insolent to Him and
go on inventing one false thing or the other against Him, He forbears and
forgives you,. He neither withholds provisions from you nor deprives you of His
favors nor strikes an insolent person instantly dead with a thunderbolt. Above
all, He is so forbearing and forgiving that He gives long enough respite to the
individuals and communities to mend their ways, sends His prophets and reformers
for their admonition and guidance and forgives all the past mistakes and errors,
if one sincerely repents and adopts the Right way.
51This refers to the
Divine law according to which those people, who do not believe in the Hereafter,
cannot benefit from the Qur'an. Allah has attributed this law to Himself, as if
to say, "The natural result of disbelief in the Hereafter is that the heart of
such a man becomes dull and his ears become deaf to the Message of the Qur'an,
for Qur'an bases its invitation on the belief in the Hereafter. So it warns the
people that they should not be deluded by this apparent aspect of the worldly
life if there appears to be none to call them to account here; for it does not
mean they are not at all accountable and answerable to anyone. Likewise if Allah
allows freedom of belief to practice shirk, atheism, disbelief or Tauhid with
impunity in this world, and their practice does not appear to make any practical
difference in this world, it does not mean that these things do not produce any
results at all. For, in fact, everyone shall be accountable and answerable but
after death in the Next World. Then every one will realize that the doctrine of
Tauhid alone is true and all other doctrines are false. For, if at present the
consequences of deeds do not appear after death they shall inevitably appear,
but now the Reality has been hidden behind an invisible curtain. There is an
inevitable moral law according to which submission to it will bear its fruit and
disobedience shall incur its losses. As decisions according to this moral law
will be made in the Hereafter, you should not be enticed by the charms of this
transitory life. You should, therefore, keep in view that ultimately you shall
have to render an account of all your deeds in this world before your Lord, and
adopt that true creed and moral attitude which may be conducive to your success
in the Hereafter."
From this it must have become obvious that if a man
does not believe in the Hereafter, he will never consider the message of the
Qur'an worth his while but will hanker after this world and its joys which he
can feel and experience. Naturally his ears will not listen to the Message and
it will never reach the depths of his heart. Allah has stated this psychological
fact in this verse.
In this connection, it should be remembered that the
words contained in this verse were uttered by the disbelievers of Makkah as
quoted in verse 5 of Surah 41: "They say, O Muhammad, a covering has fallen over
our hearts, and our ears are deaf for the Message you give and there is a
curtain between you and us. You may go on with your work and we will do whatever
we desire." Here the same words have beer cited, as if to say, "You consider
this state of yours to be a virtue, whereas this is a curse which has fallen on
you according to the Divine Law because of your disbelief of the Hereafter."
52That is, "They do not like it at all that you should consider Allah alone
as your Lord and not mention the Lords they have set up. " They seem to think it
strange that one should go on praising Allah and never mention the "miracles" of
their elders and saints nor praise them for their favors. For, according to
them, Allah has delegated the powers of His Godhead to their great ones.
Therefore, they say, "What a strange fellow he is! He believes that the
knowledge of the unknown, and all the power and authority belong to One Allah
alone. Why does he not pay tribute to those who give us children, cure us of
diseases, and help make our commerce flourish, in short, fulfill all our wishes
and desires?"
53This refers to those devices which they conspired against
the Message of the Holy Prophet. They would secretly listen to him, and then
hold consultations in order to counteract this. Sometimes it so happened that
they suspected that someone had been influenced by the Qur'an. Then they would
sit together and try to dissuade him, saying, "How is it that you have been
influenced by a person who himself is bewitched by some enemy and talks like
this?"
54This is to say that they expressed different opinions at
different times which contradicted each other. Sometimes they said, "You are a
sorcerer" and at other times, "You have been bewitched by someone, or you are a
poet or you are possessed of some evil spirit." These contradictory things were
a proof that they did not know the reality. Otherwise, they would not have
invented a different name to suit each occasion. This also shows that they
themselves were not sure of the `charge' they leveled against him. If they
called him by one epithet one day, they themselves felt afterwards that it did
not fit in. Then they would invent the second epithet and then the third and so
on. Thus every new epithet contradicted the previous ones and showed that there
was no truth in them, but in their enmity they were inventing one falsehood
after the other.
55"They will shake their heads at you" in astonishment
or to express doubt or disapproval or to scoff at you.
56That is, "You
will feel as if the intervening period between death and coming again to life on
the Day of Resurrection was only a few hours or so, for you will think that you
had just woken up after a short sleep by the sudden noise produced on the Day."
As regards "......you will rise up praising Him," it is a subtle hint
towards a great reality: at the time of rising up from death both the believer
and the unbeliever will be uttering the praise of Allah. The believer will do so
because in the worldly life also he believed in this creed and practiced it. As
regards the unbeliever, he will have the urge to do so because of the inherent
and ingrained tendency in him which he had been suppressing by his folly. In the
new life all those deliberate suppressions will vanish away and he will
involuntarily utter the praise of Allah.
57"The believers."
58The
believers have been enjoined to say only the best things even in their
discussion with the disbelievers and other opponents of their Faith. They should
neither use harsh words nor make exaggerated statements. They should be cool in
their conversation and say only what is true and dignified in spite of the
provoking behavior of the opponents.
59The believers have been forewarned
to guard against the provocations of Satan, as if to say, "While answering your
opponents, if you feel that you are being aroused to anger, you should at once
understand that it is Satan who is exciting you in order to do harm to your
dispute, in which he wants to engage human beings for sowing discord between
them."
60This is to warn the believers to refrain from making claims of
piety so as to assign Paradise to themselves and Hell to their opponents. It is
Allah alone Who has the power to decide these things because He is fully aware
of the known and secret and the present and future things about all human
beings. It is He Who will decide whether to show mercy to anyone or give
chastisement. However, a man may say in the light of the Divine Book that a
certain kind of human beings deserve mercy and another kind of people incur
chastisement but none has any right to say specifically that a particular man
will be given chastisement and another will get salvation.
61This is to
declare that a Prophet is sent to convey the Message and not to decide whether a
person will receive mercy or get chastisement. It does not, however, mean that,
God forbid, the Holy Prophet himself did such a thing and Allah had to warn him.
In fact, this is to warn the Muslims that when the Prophet himself is not in a
position as to decide the fates of the people, they should never think of such a
thing as to assign Paradise and Hell to anyone.
62Though this has
apparently been addressed to the Holy Prophet, in fact the real addressees arc
the disbelievers of Makkah. This is to rebuke them for the low opinion they held
in regard to the Holy Prophet. As it commonly happens contemporaries, in
general, and opponents, in particular, do not see anything great and noble in a
person of their own time. The same was the case with the contemporaries of the
Holy Prophet who could not see anything extraordinary or great in him. He
appeared to be merely a common man of their habitation. On the other hand, they
were full of praise in regard to the famous personalities who had lived in the
past few centuries and imagined them to be the perfection of greatness. That is
why, they raised frivolous objections against his claim to Prophethood, as if to
say, "Look at this man who considers himself to be a Prophet whereas he cannot
stand in comparison with the former great Prophets who are held in high esteem
by all. " Allah has answered their objection, as if to say, "We are fully aware
of all Our creatures in the heavens and the earth, and We know their ranks but
you do not know. We know whom to favor with Prophethood, as We have been
favoring the former Prophets and exalting some Prophets above others in rank."
63It appears that Prophet David has been particularly mentioned to show that
Prophethood does pot mean that one should have nothing to do with the life of
this world. This was the answer to the objection they were raising against the
claim to Prophethood by Muhammad (Allah's peace be upon him), that he was a man
of the world. It means to say, "Though David was a king who had to engage
himself in worldly affairs more than a common man, he was favored by Allah with
Prophethood, and given the Book, the Psalms. Likewise Muhammad (Allah's peace be
upon him) could be favored with Prophethood in spite of the fact that he had
wife and children and passed his life like other common people and was engaged
in buying and selling in the market, in short, in performing all those duties
that a man of the world has to perform to meet his necessities of life. This was
necessitated because according to the disbelievers of Makkah, such a man of the
world could not be considered to be even a pious man, much less a Prophet, for
pious people should have nothing to do with the worldly affairs but should sit
in seclusion and remember God whereas the Holy Prophet had to work to fulfill
the necessities of life.
64This warning helps to elaborate the Doctrine
of Tauhid and negate shirk. According to this, shirk is not confined merely to
falling prostrate before any other than Allah but it is also shirk to pray to or
invoke the help of any other than Allah; for praying to or calling for help any
other than Allah is in reality a kind of worship. Therefore, the one who invokes
for help any other than Allah is as much guilty of shirk as the worshiper of an
idol. This verse also shows clearly that none other than Allah has any power to
attend to prayers and relieve any one of trouble or alter any one's bad
condition. Hence, if one believes that some one other than Allah has any power,
he shall be guilty of shirk.
65The words of the text are a clear proof
that the deities and the helpers referred to in this verse were not idols of
stone but were either angels or dead saints. It is clearly implied in this that
no prophet, no saint and no angel, whom the people invoke for help, has the
power to hear prayers and help anyone. They themselves hope for mercy from Allah
and dread His punishment and vie with one another in seeking means for nearness
to Him.
66This is to remove the delusion of the disbelievers that their
habitations were immune from danger or chastisement. This verse warns that every
habitation will be destroyed as a matter of course or by Allah's chastisement.
67Here "Signs" mean those visible miracles which are presented as a proof of
Prophethood. The disbelievers from among the Quraish were demanding such Signs
over and over again.
68This is to warn the disbelievers, as if to say,
"It is the mercy of Allah that He is not showing such a Sign so that you might
mend your ways but in your folly you presume that such a Sign cannot be
presented. You should know that a Sign is not being sent because its denial
inevitably brings chastisement and the community is annihilated. You can learn
from the past History that those communities which disbelieved in the open Signs
were utterly destroyed, such as the people of Thamud.
69That is,
"Miracles are not shown for fun. These are meant to warn the people that the
Prophet is being helped by the Almighty and that they should realize the
terrible consequences of disobedience."
70That is, "At the very beginning
of your Prophethood, when the disbelievers of the Quraish had started opposition
to your message, We declared that We are encircling them. They might try their
worst to obstruct your Message, but they will inevitably fail in this and your
Mission will succeed in the teeth of opposition. Can't they see that this
declaration has come out true as a miracle, for their opposition has failed to
hinder your Message, and they have not been able to do any harm to you at all ?
This was a clear Sign of the fact that the Mission of the Holy Prophet was being
supported by the Almighty God."
As regards the declaration that Allah is
encircling the disbelievers and helping he mission of the Prophet, it occurs in
several Surahs of the first stage of Prophethood at Makkah. For instance, in vv.
17-20 of LXXV, Allah says, "These disbelievers do not learn a lesson from the
stories of the people of the Pharaoh and Thamud but are rejecting the Message
here as Allah is encircling them on all sides."
71This refers to Mi`raj
(Ascension) for here word "ru'ya " does not mean "seeing things in a dream" but
seeing things actually with physical eyes. It is quite obvious that if it had
been a mere "dream" and the Holy Prophet had presented it as a dream to the
disbelievers, there was no reason why it should have become a trial for them.
Everyday people see strange dreams and relate them to the people but these
dreams never become such a curious thing as to make people scoff at the dreamer
and accuse him of making a false claim or of being a mad person.
72This
cursed tree, Az-Zaqqum " which has been mentioned in vv 43-4 of Surah XLIV,
grows at the bottom of Hell and its dwellers shall have to eat it. This has been
called a cursed tree because it is not given to people to eat as a mercy from
Allah but as a symbol of His curse so that the accursed people should eat it and
get more sore, for this will, so to speak, burn in their bellies like the
boiling water.
73That is, We showed you such things during the Mi'raj so
that they should have the first hand knowledge of the Reality from a truthful
and honest man like you and be warned by it to the Right Way. They, however,
began to make fun of you, though We had already warned them through you that
their evil ways would force them to eat of the Az-Zaqqum. Instead of this they
began to scoff at you, saying, Just consider the logic of this man: on the one
hand, he says that there an awful fire burning in Hell and, on the other, he
says that trees are growing in it."
74Please also refer to II: 30-39, IV:
117-122, VII: 11-25, XIV: 22, XV:26-43
This story has been cited here to
impress upon the disbelievers that their attitude of arrogance and indifference
towards Allah is exactly the same as was adopted by Satan; As a matter of fact,
they were following Satan who is the avowed enemy of man, and were being
entangled in the snare spread by him who had challenged the progeny of Adam at
the very beginning of human history that he would allure and ruin them.
75That is, "I will uproot them from the high position of Divine Vicegerency
which demands steadfastness in obedience. Their removal from that high position
is just like the tearing of a tree from its roots."
76The literal meaning
of the Arabic Text is, "You may sweep away those whom you find superficial and
weak-minded."
77Here, Satan has been likened to that robber who assaults
a habitation with horsemen and footmen, and orders one to rob this thing add the
other to plunder that thing and so on-The horsemen and the footmen of Satan are
those jinns and human beings who are engaged in numerous forms and positions in
carrying out his mission.
78This is a very meaningful sentence which
depicts a true and perfect picture of the relationship between Satan and his
followers. On the one hand, Satan becomes a partner with the one who follows him
in the earning and spending of his money without putting in any labor in it; on
the other, he does not become a partner in bearing the consequences of his
error, crime and sin. But his foolish dupe follows his instructions as if he
were a partner, nay, a stronger party. Again in regard to the children of such a
man, the father himself bears the whole burden of bringing them up, but under
the misguidance of Satan he trains them in wrong and unmoral ways as if he alone
was not their father but Satan as well was a partner in it.
79Satan
entices them with false promises of success and entangles them in the snare of
false expectations.
80It has two meanings: (1) "You will have no power
over human beings to force them to follow your way. What you are allowed to do
is that you may delude them by false counsel and entice them by false promises,
but they will have the option to follow or not to follow your counsel. You will
not have the power over them to force them to follow your way against their
will. " (2) "You will not succeed in 'alluring My righteous people. Though the
weak-minded will be enticed by you, My righteous people who are steadfast in My
obedience will not succumb to you."
81That is, "Those who will trust in
Allah and believe in His guidance and help, will not stand in need of any other
support in their trial by Satan for Allah will guide them, protect them and help
them to be safe from his allurements. On the other hand, those people, who will
place their trust in their own power or that of any other than Allah, will not
come out successful in their trial by Satan."
82This passage (vv. 66-72)
is closely connected with the previous one. It tells man that if he wants to
protect himself from the allurements, temptations and false promises of Satan
who has been his avowed enemy from the day of his creation, he should recognize
his real Lord and be steadfast in His obedience. Satan intends to prove that man
is not worthy of the honor with which Allah has blessed him. Therefore if he
follows any other way he cannot escape the snares of Satan.
In this
passage, arguments of Tauhid have been put forward in order to make man
steadfast in his Faith and refrain from shirk.
83That is, "Try to avail
of the economic, social, educational and intellectual benefits which are
provided by the sea voyages."
84That is, "This is a proof of the fact
that your real nature knows no other Lord than Allah, and you feel in the depths
of your hearts that He alone possesses the real power of every gain or loss. Had
it not been so, man would never have invoked Allah at the time when he realized
that no other helper could remove his misfortune."
85That is, "It is an
obvious fact that the superiority man enjoys over all other beings on the Earth
and all that is in it, has not been bestowed upon him by a jinn or an angel or a
prophet. Most surely that is Allah's blessing and favor. Is it not then the
height of folly and ignorance that after having achieved such a high rank, man
should bow down before any creature of Allah instead of Him?"
86We learn
from the Qur'an that on the Day of Resurrection, the righteous people will be
given their records in their right hands and they will be overjoyed to have a
look at it and will show it to others. As regards the wicked people, they will
get their records in their left hands and in their shame will try to hide it
behind their backs. (Please refer to LXIX: 19-28, LXXXIV: 7-13).
87In
order to understand the significance of this verse. we should keep in view the
circumstances through which the Holy Prophet had been passing at Makkah during
the preceding decade or so. The disbelievers of Makkah were exerting their
utmost to turn the Holy Prophet awry, somehow or other, from his Message of
Tauhid, which he was presenting, and to force him to make a compromise with
shirk and the customs of ignorance. In order to achieve this end, they tempted
him in several ways. They practiced deception upon him, and tempted him with
greed, held out threats, and raised a storm of false propaganda against him, and
persecuted him and applied economic pressure and social boycott against him. In
short, they did all that could be done to defeat his resolve.
88This
review implies two things: (1) "If you had compromised with falsehood after
recognizing the Truth, you might have pleased your degenerate people but would
have incurred the wrath of Allah and would have received double chastisement
both in this world and in the Hereafter." (2) "No man, not even a Messenger of
Allah, can fight single-handed against the deceitful methods of falsehood,
unless he receives the succor of Allah." It was the fortitude which Allah had
bestowed upon the Holy Prophet, which helped him to retrain steadfast on the
right position he had taken, so that no persecution, howsoever great, could turn
him away in the least from that position.
89This was a clear prophecy
which was made at the time when it appeared to be no more than a mere threat,
but it was fulfilled literally in a decade or so. A year after the revelation of
this Surah, the disbelievers of Makkah compelled the Holy Prophet to Leave his
home. Then within eight years he entered Makkah as a conqueror, and within two
years after this, the whole of Arabia was totally freed from mushriks. Then
whosoever stayed in that country, he remained there as a Muslim and not as a
mushrik.
90That is, "This is how Allah has always dealt with the people
who killed or exiled His Messengers. They never survived in the land after this.
They were either annihilated by the scourge of Allah or were brought under the
sway of an enemy or wen subdued by the followers of the Messenger."
91The
Muslims have been commanded to establish Salat immediately after the mention of
obstacles and adversities. This implies that the perseverance required to face
adverse circumstances is obtained by the establishment of Salat.
92We
have translated the words of the Arabic Text into "the declining of the sun."
Though some of the Companions and their followers are of the opinion that it
means "the sunset", the majority of them are of the opinion that it means "the
declining of the sun from its zenith." Caliph 'Umar, Ibn `Umar, Anas bin Malik,
Abu Barza-tal-Aslami, Hasan Basri, Sha'abi, Ata', Mujahid and, according to a
Tradition, Ibn `Abbas (Allah be pleased with them all) are of this opinion and
Imam Muhammad Baqir and Imam Ja`afar Sadiq also are of the same opinion. Besides
this, there are some Traditions from the Holy Prophet to the same effect, though
they are not so authentic.
93According to some, the original words of the
Arabic text mean "complete darkness of the night", while others take it to mean
"midnight" If the first opinion is accepted, it will imply the beginning of the
time of the 'Isha' Prayer and according to the other it will mean "the last
limit of the time of "Isha."
94The literal meaning of the word fajr is
"dawn", that is, "the beginning of the morning after the darkness of night."
Here the "recital of the Qur'an in the morning" stands for the Morning
Prayer. At some places the Quran has used the word Salat for 'Prayer' and at
other places a particular part of Salat for Prayer as a whole, e.g., tasbih,
hamd, zikr, qayam, ruku', sajud etc. Likewise, here "recital of the Qur'an at
dawn" does not mean the mere recital of the Qur'an but its recital during the
Prayer. Thus, the Qur'an has also incidentally referred to the different parts
of which Salat is composed and these guided the Holy Prophet to prescribe the
definite form of Salat in which it is performed by the Muslims to-day.
95The recital of the Qur'an at dawn is witnessed by the angels of Allah to
testify it, as has been explained in the Traditions. Though the angels witness
each prayer and each good deed the special mention of their being witnesses at
the time of the recital of the Qur'an during the Morning Prayer gives it a
particular Importance. That is why the Holy Prophet used to recite long passages
from the Qur'an during the Morning Prayer. His example was followed by the
Companions, and the succeeding Muslim scholars held it to be a desirable thing.
In this verse, it has been briefly stated how to establish Salat which was
made obligatory on the occasion of Mi `raj at the prescribed timings. It has
been ordained that the first Prayer is to be offered before the sunrise and the
remaining four after the declining of the sun till the darkness of the night.
Afterwards Angel Jibril was sent to the Holy Prophet to define the limits of the
timings of each Prayer. According to a Tradition of Abu Da'ud and Tirmizi
related by Ibn 'Abbas, the Holy Prophet said, "Jibril led me in the five Prayers
twice near the Ka`abah. On the first day, he offered the Dhuhr Prayer just after
the declining of the sun, when the shadow of everything was the shortest. Then
he offered the 'Asr Prayer when the shadow of each thing was equal to its own
length; then the Maghrib Prayer at the time when one breaks one's fast, and the
'Isha' Prayer was offered just at the time when twilight had disappeared, and
Faj rPrayer at the time when it becomes unlawful to eat and drink anything for
the one who intends to observe a Fast. The next day he offered the Dhuhr Prayer
at the time when the shadow of each thing became equal to its own length and the
'Asr Prayer when the shadow had doubled. The Maghrib Prayer was offered as on
the previous day and the Isha' Prayer when one-third of the night had passed
away, and the Morning Prayer when light had spread all over. After this Jibril
turned towards me and said. 'O Muhammad, these are the timings of Salat of the
Prophets and the right tunings are between these two extreme limits."
The
Qur'an has also pointed to these five times of Salat on different occasions:
(1) "And listen; establish Salat at the two ends of the day and in the early
parts of the night..." (IX: 114).
(2) "...And glorify your Lord with His
praise before the sunrise (Fajr) and before sunset ('Asr) and then glorify Him
during the night (`Isha') and then at the ends of the day (Fajr, Dhuhr and
Maghrib)..." (XX: 130).
(3) "So glorify Allah when it is evening for you
(Maghrib), and when it is morning (Fajr). praise is only for Him in the heavens
and the earth and glorify him in the later part of the afternoon ( 'Asr) and in
the afternoon (Dhuhr). "(XXX. 17-18).
There is great wisdom in this
system of the timings of Salat. One of these is to avoid the timings of the
worship of the sun-worshipers. This is because the sun has always been in every
age one of the greatest deities of the mushriks, who worshiped it especially at
the time of sunrise and sunset. Therefore, these two times have totally been
forbidden for Salat. Besides this, they worshiped the sun at the time of its
zenith. That is why Islam has ordained that the Muslims should offer their two
Prayers during the day-time after the sun has declined and the Fajr Prayer
before the sunrise. The Holy Prophet himself has stated this wisdom of the
timings of Prayer in several Traditions. For instance, in the Tradition related
by 'Amar bin `Abasah, the Holy Prophet is reported to have replied to a qua"soon
to this effect: "Offer your Morning Prayer, but refrain from it when the sun is
about to rise until it has risen high. For the sun rises between the horns of
Satan and the unbelievers fall prostrate before it at that time.
Then
after mentioning the `Asr Prayer, he said:
"After `Asr Prayer, refrain
from any Prayer until the sunset, for during that time the sun sets between the
horns of Satan and the unbelievers fall prostrate before it."
The rising
and the setting of the sun between the horns of Satan is a symbolic expression
that has been used in this Tradition. This implies that both these times are
used by Satan as temptations for the people. This is, as if to say, that Satan
is so pleased with the worship of the unbelievers at the time of sunrise and
sunset that he appears to carry the sun on his head as a mark of approval. This
interpretation of the Tradition is based on this remark of the Holy Prophet:
"The unbelievers fall prostrate before it."
96The literal meaning of "Tahajjud"
is to rise up by breaking sleep. Therefore, the sentence has been translated
into "Offer Tahajjud Prayer", which means "Rise up from sleep after the passing
of a part of night and then offer your Prayer."
97"Nafl" literally means
"something done in addition to an obligatory duty". This shows that the Tahajjud
Prayer is in addition to the five prescribed Prayers.
98"...may exalt
you to a laudable position" = "You may attain such a high position in this world
and in the next world that people from everywhere may be full of praise for you,
and you may become a praiseworthy personality." This is, as if to say, "Now your
opponents are engaged in calling you names and arc trying to defame you
throughout the country, and have raised a storm of false accusations against you
but that time is not far when the world will ring with the echoes of your praise
and in the Hereafter you will become worthy of praise by all creatures. " The
exaltation of the Holy Prophet to the high position of intercession on the Day
of Resurrection is also a part of that "laudable position."
99This prayer
clearly shows that the time of Hijrah (Migration) had come near. That is why
Allah has instructed the Holy Prophet to this effect: You should follow the
truth wherever and in whatever condition you be. If you migrate from a place,
you should migrate for the sake of the truth, and wherever you go, you should go
for the sake of the truth.
100That is, "Either grant me power and
authority or make some government my helper so that I may use its power to
reform the corrupt world. " This is because power is required to check indecency
and sin and to enforce the law of justice.
Hasan Basri and Qatadah have
made the same interpretation of this verse, and the great commentators like Ibn
Jarir and Ibn Kathir have adopted the same. This is supported by a Tradition of
the Holy Prophet: "Allah eradicates by the power of government those evils,
which arc not eradicated by the teachings of the Qur'an." This is a clear proof
that according to Islam, political power is also required to introduce reform,
for admonition alone is not enough for this. Besides this, when Allah Himself
has taught this prayer to His Prophet for the establishment of His Way and
enforcement of His Law, it is not only lawful but desirable to acquire power and
those, who consider this to be a worldly thing, are obviously in the wrong. What
is really "worldliness" is that one should desire and acquire power for one's
own interest. On the contrary. the desire of power for the sake of Allah's Way
is not the worship of the world but the worship of God.
101At the time
of this declaration, the persecution of the Muslims was at its height. A large
number of them had emigrated to Habash, and those who had remained behind were
suffering from untold hardships at Makkah and its suburbs: so much so that the
life of the Holy Prophet himself was always in danger. Therefore, to all
appearances, falsehood was prevailing everywhere and there was no sign to show
that the truth would ever overpower falsehood. That is why the disbelievers took
it for a boastful talk and scoffed at it when this declaration was trade. But
this prophecy of victory did come out true in less than a decade when the Holy
Prophet entered the same city of Makkah as a conqueror, and entered the Ka'abah
where he made the same declaration while he was breaking the three hundred and
sixty idols. According to a Tradition of Bukhari, related by Hadrat 'Abdullah
bin Mas`ud, "On the day of the conquest of Makkah the Holy Prophet went on
striking idols and uttering these words: “The Truth has come and falsehood has
vanished; for falsehood is a thing that must by its nature vanish. The Truth has
come and falsehood will never reappear nor return.”
102That is, "Those
people who make the Qur'an their guide and their book of law, are favored with
the blessing of Allah and arc cured of all their mental, psychological, moral.
and cultural diseases. On the other hand, those wicked people who reject this
and turn their back on its guidance, in fact, are unjust to themselves.
Therefore, the Qur'an does not allow them to remain even in that bad condition
in which they were before its revelation or its knowledge but involves them in a
greater loss than before. This is because before the revelation of the Qur'an or
their acquaintance with it, they suffered from ignorance alone but when the
Qur'an came before them and made distinct the difference between Truth and
falsehood, no excuse was left with them to remain in their previous condition
of. ignorance. After this, if they reject its guidance and persist in their
deviation, it is a clear proof that they are not ignorant but workers of
iniquity and worshipers of falsehood, which arc averse to the Truth. For then
their position is of the one who, when presented both poison and elixir, makes a
choice of poison. Therefore, they themselves are in that cast fully responsible
for their deviation and whatever crimes they commit after that, shall incur
their full punishment. It is obvious that the consequent loss of wickedness must
be far greater than the loss of ignorance. The Holy Prophet has summed this up
in this concise and comprehensive sentence: "The Qur'an is either an argument in
your favor or against you."
103It is generally understood that the Arabic
word "Ruh"stands here for "soul"' as if the people asked the Holy Prophet about
the soul of man in regard to its nature, and the answer was that it came by the
Command of Allah. But we have great hesitation in accepting this meaning for it
could be taken only if the verse be isolated from its context; otherwise these
words would become quite incoherent for there is no reason why the question
about "soul" should have intervened between the preceding three verses and
following verses which deal with the theme of the Qur'an.
If we read the
verse in its context, it becomes quite obvious that here the word "Ruh" (The
Spirit) stands for the angel who brings Revelation. This was in answer to the
question of the mushriks, "Where from do you bring the Qur'an?" as if to say, "O
Muhammad, these people ask you about "The Spirit', that is, the source of the
Qur'an or the means of acquiring it", so tell them, "This Spirit comes to me by
the Command of my Lord but your knowledge is so little that you cannot
distinguish between the nature of human words and the Divinely revealed words.
That is why you suspect that this has been fabricated by some man."
The
above interpretation is to be preferred, because it fits in excellently between
the preceding and the succeeding verses. This is also supported by the Qur'an
itself: " ...He sends down by His Command ` The Spirit" to any of His servants
He wills so that they should warn the people of the Day, when they shall be
assembled together." (XL: 15) "And likewise We have sent down "The Spirit' to
you by Our Command: you did not know what the Book was and what the Faith ..."
(XLII: 52).
Besides this, Ibn `Abbas, Qatadah and Hasan Basri (may Allah
bestow His mercy upon them all) have also adopted the same interpretation. Ibn
Jarir has attributed the same thing to Ibn `Abbas on the authority of Qatadah,
but at the same time he tells a strange thing that Ibn `Abbas stated this thing
only in secret. Again the author of Ruh-ul-Ma'ani cites these words of Hasan and
Qatadah: "By ruh is meant Jibril: the question was about the nature of his
coming down and inspiring the heart of the Holy Prophet with Revelation."
104Though these words arc apparently addressed by the Holy Prophet, they are
in fact meant for the disbelievers who considered the Holy Qur'an to be either
the invention of the Holy Prophet himself or of some other man, who secretly
taught him the Qur'an. They are being told that this is the Word of Allah, as if
to say, "Our Prophet has not fabricated the Qur'an but We have bestowed this on
him, and if We take it back from him, the Prophet has no power to invent such a
thing nor has any other man the power to help the Prophet to present such a
miraculous Book."
105This challenge occurs at several other places in the
Qur'an: (II: 23, X: 38-39, XL: 13-14, LII: 33-34). At all these places, this has
been cited as an answer to the charge of the disbelievers that Muhammad (Allah's
peace be upon him) has himself invented the Qur'an but is presenting it as
Allah's Word. Besides this, the same has also been refuted in X: 16: “Say also,
“Had not Allah willed that I should recite the Qur'an to you, I could not have
recited it to you, nor could I have been able to give you any information about
it: already have I lived a lifetime among you before its revelation. Do you not
use your common sense?”
Now let us turn to the three arguments contained
in these verses as a proof that the Qur'an is the Word of Allah.
(1) The
Qur'an is such a miracle in regard to its language, style, arguments, themes,
topics, teachings and prophecies that it is beyond any human power to produce
the like of it, as if to say, "You say that a man has invented this but We
challenge that even the whole of mankind combined cannot produce a Book like
this: nay, even if the jinns, whom the mushriks worship as deities and whom this
Book openly attacks, should come to the help of the disbelievers, they cannot
produce a Book like this to refute this challenge."
(2) As regards the
charge that Muhammad (Allah's peace be upon him) has himself invented this Book,
the Qur'an refutes their claim, as if to say, "Muhammad is one of you and not a
foreigner. He has lived among you for forty years before the revelation of the
Qur'an. Did you ever hear words like those of the Qur'an from him even a day
before his claim of Prophethood, or did you ever hear him discussing themes and
problems contained in the Qur'an? If you consider the matter from this point of
view, it will become obvious to you that the sudden change which has come about
in the language, ideas, information, style and the way of thinking of Muhammad,
could not take place without Divine Guidance."
(3) "Can you not see that
after the recital of the Qur'an he does not disappear but lives among you? You
hear other things than the Qur'an from him. Do you not notice that the
distinction between the two different styles of expression is so obvious that no
man can successfully adopt the two styles at one and the same time?" The
distinction can also be noticed, even today, between the language of the Qur'an
and that of the Traditions of the Holy Prophet. Anyone well-versed in the Arabic
language and literature notices the difference which is so marked that one can
categorically say that these modes of expression cannot belong to one and the
same person. (For further reference please also see E.N. 21 of X 16).
106This is the second answer to the demand of the disbelievers for a miracle.
The first answer is contained in V. 59. The eloquence of this concise answer is
above praise: "You demand from me that I should cause a spring to gush forth, or
in the twinkling of an eye should bring into being a garden in full bloom with
canals flowing in it: or I should cause the heaven to fall into pieces on those
of you who are rejecting the message: or I should cause to build a furnished
palace of gold: or I should call Allah and the angels to stand before you and
testify to this effect: ' We Ourselves have sent down Muhammad as Our Messenger'
: or I should go up to the sky in your presence and bring down, addressed to
you, the letter of authority of my appointment duly signed by Allah so that you
may touch it with your hands and read it with your own eyes. " The concise
answer to these big demands was this, "My Lord be glorified! Have I ever claimed
to be anything more than a human Messenger?" It may be expanded like this: "O
foolish people! have 1 claimed to be God that you are demanding such things from
me? Did I ever say that I am all-powerful and am ruling over the Earth and the
Heavens? From the very first day my claim has been that I am a human being who
is bringing the Message from God. Therefore, if you want to judge the
authenticity of my claim, you may judge it from my Message. If you are convinced
that it is based on the Truth and is absolutely rational, then you should
believe in it without making foolish demands. On the other hand, if you find any
defect in it, you may reject it. If you want to test whether my claim is based
on truth, you should judge it by the standard of my conduct and morals as a
human being and my mission. Is it not a folly that, instead of this, you are
demanding from me to cleave the earth and cause the sky to fall? Is there any
connection whatsoever of Prophethood with things like that?"
107It
implies that this misunderstanding has always been common among the ignorant
people of every age that a human being could not be a Messenger of Allah: They
rejected a Messenger just because he was a human being and took his meals and
had wife and children like themselves. In contrast to this, after the passage of
the time the credulous followers of a Messenger began to claim that he was not a
human being at all because he was a Messenger. That is why some people made
their Messenger their God, others the son of God and still others the
incarnation of God. In short, the ignorant people had never been able to
understand that a human being could be a Messenger of Allah.
108This is
to say that Messenger does not merely convey the Message but is sent to reform
human life in accordance with it. He has to apply the principles of the Message
to the circumstances of human beings and has himself to demonstrate practically
those principles. Moreover, he has to remove the misunderstandings of those
people who try to listen w and understand his Message. Besides this, he has to
organize and train the Believers to create a society based on the teachings of
his Message. He has to struggle against those who reject and oppose his Message
in order to subdue those powers that are bent upon corruption, and bring about
that reformation for which Allah has sent His Messenger. As all these things
have to be done in a society of human beings only a human Messenger can perform
the mission. If an angel had been sent as a Messenger, the most he could have
done was to convey the message, for he could not live among human beings and
share their life and problems in order to reform them. It is thus clear that a
human Messenger only could be suitable for this purpose.
109That is,
"Allah is fully aware of all my efforts which I am expending in order to reform
you, and He is fully aware of the efforts you are making against my mission. His
witness is sufficient because He will pass the final judgment."
110In
this verse, the Qur'an has enunciated a Divine principle. Allah guides to the
Right Way only that person who intends to follow His Guidance, and lets go
astray that person who intends W go astray. Thereafter none is able to bring
back to the Right Way the one against whom Allah has closed the door of guidance
because of his own persistent deviation and obduracy. It is obvious that if a
man turns his back against the truth and rests content with falsehoods there is
no power in the world to make him turn away from falsehood and come to the
truth.
This is because after this depravity Allah provides for that
wicked person such means as increase his aversion to truth and his love for
falsehood.
111On the Day of Resurrection, they will be raised up blind,
dumb and deaf because they behaved like such people in this world and would not
see the Truth nor listen to the Truth nor speak the Truth.
112This verse
also suggests the same thing that has already been mentioned in V . 55. This
hints at the real psychological reason why the disbelievers of Makkah were not
inclined to accept Muhammad (Allah's peace be upon him), their contemporary, as
a Prophet. For thus they would have to acknowledge his superiority and one does
not easily acknowledge the superiority of one's contemporary. This verse may be
expanded like this: "Those people who are so narrow-minded that they are
unwilling even to acknowledge the real superiority of another, cannot be
expected to be generous in spending on others, if they possessed the keys of the
treasures of Allah's blessings."
113It should be noted that this is the
third answer to the demand of the disbelievers of Makkah for Signs. They said,
"We will not believe in you until you do this and do that before our eyes." In
answer to this demand, they are being warned: "Nine clear Signs, like the ones
you are demanding, were shown one after the other to Pharaoh before you and you
also know full well what he said, simply because he did not want to believe in
Moses; you also know that when he rejected the Prophet, even after seeing the
Signs, We drowned him."
The nine Signs mentioned here have also been
mentioned in VII: 133. These were: (1) The staff which turned into a monster
snake. (2) Moses' bright hand which shone like the sun. (3) The public defeat of
the sorcery of the magicians. (4)Universal famine. (5) Storm. (6) Locusts. (7)
Lice. (8) Frogs. (9) Rain of blood.
114This has been particularly
mentioned here because the mushriks of Makkah attributed the same epithet to the
Holy Prophet as contained in V. 47. "These wrong-doers say to each other, 'The
man, you are following, is a bewitched person' . "Here they are being warned
that in this they were following Pharaoh, who gave the same epithet to Prophet
Moses.
In this connection, we want to make a brief reference to an
objection which has been raised by the modernists against a Tradition according
to which the Holy Prophet once came under the influence of sorcery. They say
that this Tradition confirms that the epithet "bewitched" applied to the Holy
Prophet by the Quraish was correct, whereas the Qur'an refutes this as false:
They forget that the same argument could be applied to the case of Prophet Moses
whom Pharaoh accused of being bewitched, for the Qur'an says, in XX: 66-67:
"When the magicians threw down their cords and rods (instruments of their
sorcery), it seemed to Moses as if they were running, as a result of which Moses
conceived in his mind a sort of fear. " If the words of the Tradition were to be
considered against the Qur'an, do not these words of the Qur'an contradict its
own words that the charge of Moses being bewitched was false? Do these
modernists consider this verse to confirm Pharaoh's charge?"
As a matter
of fact, these objectors do not know the sense in which the disbelievers of
Makkah and Pharaoh called the Holy Prophet and Prophet Moses (Allah's peace be
upon them) bewitched. What they meant was that some enemy had so bewitched them
that they had lost their senses and so in their insanity claimed to be prophets
and delivered a curious message. The Qur'an refutes this charge as false. As
regards the temporary influence of magic on same person or a part of him has not
been denied, for the influence of magic is like the effect produced on a person
who is hit with a stone. The fact that some prophet was temporarily influenced
by magic, does not in any way affect his prophethood adversely. Just as poison
produced its effect on a prophet, or a prophet was wounded, so a prophet could
also temporarily come under the influence of magic. Such a temporary magic could
not cause any defect in his prophethood. God forbid, had magic produced any
adverse effect on his reasoning and thinking faculties, one might have been
skeptical about the authenticity of the Message. And when Pharaoh and the
disbelievers of Makkah said that Prophet Moses and the Holy Prophet were
bewitched, they meant that they had lost their senses under the influence of
magic. The Qur'an refutes this charge brought against the Prophets.
115Moses could say these words categorically that the Signs were from the Lord
of the Universe because the calamities which visited Egypt could not be brought
about by magic or by any human device. For it is not possible for any human
power to bring about frogs over vast areas or to cause all granaries in the land
to be eaten up by weevils. Then it should also be kept in view that Prophet
Moses warned beforehand of an impending Sign, warning Pharaoh to give up his
obduracy, and the calamity did come exactly as he had predicted. In these
circumstances only a mad or obdurate person could say that those calamities were
sent by any other than the Lord of the Heavens and the Earth.
116That is,
"I am not a bewitched man but you are indeed a doomed person. As you have been
persistent in your disbelief even after seeing such obvious Divine Signs, you
are surety doomed to destruction."
117This part of the story of Pharaoh
has been related here because it applied exactly to the mushriks of Makkah who
were doing their worst to uproot the Holy Prophet and the Believers from the
land of Arabia. This story, so to say, tells them, "Pharaoh resolved to uproot
Moses and the Israelites but was himself completely annihilated along with his
followers and Moses and his followers settled down in the land. Likewise, if you
persist on the same way, you will surely meet with the same end."
118That
is, "It is not your responsibility to cause, in a supernatural manner, springs
to gush forth or gardens to grow or pieces of the sky to fall down in order to
convince those people who do not fudge the Qur'an by its teachings nor decide
between the Truth and falsehood on merit. As the Qur'an has been sent down with
truth, you should present it before the people and tell them plainly that the
one, who believes, does so for his own good and the one who rejects it, does it
at his own peril."
119This is an answer to this objection: "Why has not
Allah sent down His Message as a whole? Why is He sending it piecemeal? Has
Allah any need to think deliberately what to send down?" As the answer to this
objection has been given in XVI: 101-102 and in the Explanatory Notes 104-106
added to them, there is no need to repeat the same here.
120This refers
to those people of the Book who were well-versed in the Scriptures and could
judge them from their themes and wording.
121That is, "When they listen
to the Qur'an, they at once recognize that its bearer is the promised Prophet
mentioned in the Books of the former Prophets."
122This attitude of the
righteous people of the Book has been mentioned at several places in the Qur'an,
e.g., III: 113-114, 199, V: 83-84.
123This is the answer to another
objection of the disbelievers. They said, "We have heard the name Allah for the
Creator but where from have you brought the name Rahman?" This was because the
name "Rahman " was not used for Allah and they did not like it.
124This
instruction was given at Makkah. Ibn 'Abbas relates that when the Holy Prophet
or his Companions offered their Prayers, they recited the Qur'an jn a loud
voice. At this the disbelievers would raise a hue and cry and often called them
names. Therefore, they wen enjoined that they should neither say their Prayers
in such a loud voice as might incite the disbelievers nor should they say it in
such a low voice that their own Companions might not hear it. This instruction
was discontinued under the changed conditions at Al-Madinah. However, if the
Muslims they have to face the same conditions, at any place or at any time, they
should observe the same instruction.
125A subtle sarcasm is implied in
the sentence. The mushriks believed that Allah had appointed assistants and
deputies for the administration of His Kingdom. Obviously this meant that Allah
was helpless and powerless to carry out the administration of His Kingdom:
therefore, He needed supporters to help Him in the work of His Godhead. This
sentence negates their false creeds, saying, “He does not stand in need of any
gods and saints in order to delegate to them the different departments of His
Godhead or make them governors in different parts of His Kingdom.”