Connecting with the Qur'an

Understanding the Wisdom behind its Revelation

بسم الله الرمن الرحيم

الحمد لله رب العالمين والصلاة والسلام علي المرسلين

The Qur’an is the Word of Allah (s.w.t) and as such its greatness and magnificence cannot be over-emphasised. Allah (s.w.t) says:

"Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect."  (Al-Hashr: 21)

If this the case with a mountain, had it been able to comprehend the Word of Allah (s.w.t), how should it be for mankind whose hearts are made of mere flesh, and whom have been endowed with intellect and understanding, the faculty of reason and the ability to discern? Indeed, a sound heart is more befitting of humbling itself out of fear of Allah (s.w.t) than a mountain upon hearing the Verses of the Qur'an, a state that would become manifest in the slave's speech and actions. The Holy Prophet (s.a.w) said:

"Verily, there is a lump of flesh in the body. If it is sound the rest of the body will be sound, and if it is corrupt the rest of the body will be corrupt, verily it is the heart." (Al-Bukhari: 2051, Muslim: 1599)

Sadly, however, the Qur’an has been mistreated and abandoned by the majority of those who claim to believe in it. Such people have failed to understand the wisdom behind the revelation of the Holy Book, a reality that is evident in the way the vast majority of Muslims lead their lives, hence their connection with the Qur'an is severely damaged or non-existent.

This article highlights seven reasons for which the Holy Qur’an was revealed. In highlighting and discussing these reasons we hope to facilitate the establishment of a better connection with the Book of Allah (s.w.t) for those who desire such, wa billahit-tawfeek.

Reason 1: Warning and Glad Tidings

The first thing that must be acknowledged and understood is that the Qur’an is a Book of admonition, warning, instruction and indeed glad tidings. It admonishes and warns against disbelieving in the divine revelation and against rebelling against the Messengers (a.s), whilst instructing the children of Adam about how to achieve success and salvation, as well as giving glad tidings to those who follow the guidance with which the Prophet (s.a.w) was sent. Allah (s.w.t) says:

"Verily, this Qur'an guides to that which is most just and right and gives good news to those who believe, those who do righteous deeds, that they will have a great reward (Paradise). And that those who do not believe in the Hereafter, for them We have prepared a painful torment (Hell)." (Al-Isra': 9-10)

Indeed, this is a great mercy from Allah (s.w.t), Whose Sunnah is to never punish or destroy a nation without first sending a messenger to them. Allah (s.w.t) says:

"And We never punish until We have sent a Messenger. And when We decide to destroy a town (population), Amarna (We command) those who live luxuriously. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction." (Al-Isra: 15-16)

Consider Allah’s Statement "....and thus the word (of torment) is justified against it (them). Then we destroy it with complete destruction". This is indeed a severe warning against disbelieving in, or turning away from, the guidance of the Messengers (a.s) in addition to being another demonstration of Allah’s Infinite, All-encompassing Mercy and His Justice. Indeed, Allah did not wrong-do the previous generations, which were destroyed as a result of their rebellion and Kufr, but it was they who had wrong-done themselves by refusing to reform their beliefs and practices after they had received the message. Allah (s.w.t) says:

"Messengers as bearers of good news and warning, in order that mankind should have no plea against Allah after the (coming of) Messengers. And Allah is Ever All-Powerful, All-Wise." (An-Nisa: 165)

He (s.w.t) also said:

"And for every Ummah there is a Messenger; when their Messenger comes, the matter will be judged between them with justice, and they will not be wronged." (Yunus: 47)

O Muslim! Know that you have succeeded those who previously inhabited the earth and whom were eventually destroyed after committing evil and rejecting the messengers sent to them. A messenger has been sent to you just as messengers were sent to them and thus you are being tested just as those before you were tested. Allah (s.w.t) says:

"And indeed, We destroyed generations before you when they did wrong, while their Messengers came to them with clear proofs, but they were not such as to believe! Thus do We requite the people who are criminals. Then We made you successors after them, generations after generations in the land, that We might see how you would work." (Yunus: 13-14)

Success and salvation therefore lie in believing in and adhering to that with which the Messenger (s.a.w) was sent, i.e. the Holy Qur’an. As for those who reject the Word of Allah (s.w.t), irrespective of whether such rejection takes place in the heart or is manifested in speech and/or action, then Allah (s.w.t) says:

"And nothing prevents men from believing, while the guidance has come to them, and from asking forgiveness of their Lord, except that the ways of the ancients be repeated with them, or the torment be brought to them face to face." (Al-Kahf: 55)

Reason 2: At-Tadabbur

At-Tadabbur is the act of thinking about something carefully over a period of time, i.e. the act of pondering. As previously stated, the Qur’an is the Word of Allah (s.w.t) which He revealed to His Messenger (s.a.w). As such, the slave is required to not only listen to the speech of his Lord but must also strive to understand its intended meanings. Shaykhul Islam Ibn Taymiyyah (r.h) says:

"And it is well known that the purpose of all speech is not just to understand the words being spoken, but to also understand the intended meanings behind them. Thus, the Qur’an is more worthy of this (i.e. understanding its meanings)." (Muqaddimatu Usoolit-Tafseer)

Allah (s.w.t) created man in the best of forms and endowed him with intellect, understanding and the faculty of reason, thus making him a rational being. The power of reason is the distinguishing factor between man and beast. Hence the Qur’an teaches sound aims based on a rational way of thinking and invites the slave to ponder upon its Verses. The Most High says:

"(This is) a Book which We have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember." (Saad: 29)

The objective of pondering upon the honourable Verses of the Qur’an is for the seeds of Iman to be sown in the heart of the slave, the fruit of which is that he becomes mindful and fearful of his Lord and thus expresses gratitude for the favours Allah (s.w.t) has bestowed upon him. This, in turn, causes the heart of the slave to be filled with the love of his Lord, as well as to yearn for nothing except His Pleasure. This state is evident in the speech and actions of the slave, i.e. his submission to the Command of his Creator. Allah (s.w.t) says:

"The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses are recited unto them, they increase their faith; and they put their trust in their Lord. (Those) who perform the Salah and spend out of what We have provided them. It is they who are the believers in truth. For them are grades of dignity with their Lord, and forgiveness and a generous provision (Paradise)." (Al-Anfal: 2-4)

The opposite of this state is that of the slave who turns away from the Signs of his Lord and neglects the act of at-Tadabbur (i.e. pondering over the Verses of the Qur'an). They are those about whom Allah (s.w.t) says:

"Will they not then reflect upon the Qur'an, or are there locks upon their hearts." (Muhammad: 24)

Such hearts are devoid of the remembrance of their Lord and thus their speech and actions reflect the darkness that engulfs their hearts. Indeed, they have failed to utilise that which distinguishes the son of Adam from animals thus they have descended to a level below that of cattle, as is stated in the Quran:

"And surely, We have created many of the jinn and mankind for Hell. They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones." (Al-A'raf: 179)

Reason 3: A Cure and Mercy

As a consequence of turning away from pondering upon the Verses of the Holy Qur’an, the heedless are deprived of the vital remedies for the ills and ailments that afflict their souls and plague their societies. For indeed, the Book of Allah (s.w.t) is a cure and a Mercy for those who believe. The Most High says:

"And We send down of the Qur'an that which is a cure and a mercy to the believers, and it increases the wrongdoers in nothing but loss."          (Al-Isra: 82)

Imam Ibn Al-Qayyim (r.h) says:

"Allah, Glorified is He, has not sent down a cure from the heavens that is more comprehensive, more beneficial, greater or more effective in removing illnesses than the Qur'an." (Ad-Daa'u wad-Dawaa')

Thus, the Qur’an was also revealed as a cure and protection against the numerous ailments and diseases from which many suffer, irrespective of whether the illness is one that affects the heart, soul, or body.

Kufr, Shirk, evil desires, envy, ignorance and doubt are all diseases of the heart, for which the Qur’an prescribes remedies. Select Verses of the divine Book are recited over those who suffer spiritual illnesses/afflictions as well as those who suffer from a physical injury, as narrated by Abu Sa’id Al-Khudri (r.a.a) who said:

"Once, we were on a journey when a female servant came and said, `The leader of this area has been poisoned and our people are away. Is there a healer among you?' Then a man whose healing expertise did not interest us stood for her, he read a Ruqyah for him, and he was healed. The chief gave him thirty sheep as a gift and some milk. When he came back to us we said to him, `You know of a (new) Ruqyah, or did you do this before?' He said, `I only used Umm Al-Kitab (i.e. Surah Al-Fatihah) as Ruqyah.' We said, `Do not do anything further until we ask the Messenger of Allah.' When we went back to Al-Madinah we mentioned what had happened to the Prophet. The Prophet said: [Who told him that it is a Ruqyah? Divide (the sheep) and reserve a share for me.]'' (Al Bukhari: 5007)

In addition, the Holy Qur’an also contains the principles and rules to achieve/maintain optimum physical, spiritual, psychological and emotional health. For example, Allah (s.w.t) says:

"O mankind! Eat of that which is lawful and wholesome on the earth, and follow not the footsteps of Shaytan." (Al-Baqarah: 168-169)

He (s.w.t) also says:

"…and eat and drink, but waste not by extravagance, certainly He (Allah) likes not those who are extravagant." (Al-A'raf: 31)

Indeed, it is acknowledged by medical professionals that to consume unwholesome food, as well as eating excessively, contributes to ill health. Thus, these two Verses provide perfect guidelines for those who wish to preserve their physical well-being, just as Allah's Statement "Those who believed and whose hearts find rest in the remembrance of Allah. Verily, in the remembrance of Allah do hearts find rest"(Ar-Ra'd: 28) serves as perfect guidance for the prevention and cure of psychological illnesses and emotional stress.

In prohibiting social vices such as fornication, the consumption of alcohol and intoxicants, and gambling, the divine Shari’ah provides the perfect remedies for the results of these immoral acts: abandoned children, the spread of STD’s, diseases and deaths resulting from alcohol abuse, and high crime levels. The penalties prescribed in the Holy Qur'an serve not only to punish those who are guilty of unjustified acts of violence, or any other crime, but they also aim to deter others from committing similar acts of transgression. It is for this reason that a true Islamic society does not suffer from the societal ills that permeate Western and other un-Islamic countries. Indeed, there is absolutely no ailment, disease, or problem for which the Qur’an does not provide a cure or solution, hence Imam Ibn Al-Qayyim (r.h) said:

“He who the Qur’an did not cure, Allah may never cure him. And he who the Qur’an did not suffice, Allah may never suffice him.” (Zadul-Ma’ad)

Reason 4: Guidance

In reference to the Holy Qur'an, Allah (s.w.t) says:

"Say: 'It is for those who believe a guide and a cure. And as for those who disbelieve, there is heaviness in their ears, and it is blindness for them. They are called from a place far away'.'' (Fussilat: 44)

As we have previously stated, man was created as a rational being, endowed with the intrinsic ability to discern and to solve problems. However, he remains in constant need of guidance and admonition, due to his limited ability to distinguish between that which is beneficial and that which is detrimental. It is indeed very common to observe the son of Adam disliking that which is good for him and being drawn to that which is harmful to him. In this regard, Allah (s.w.t) says:

"…and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows whilst you know not." (Al-Baqarah: 216)

Consider Allah’s statement “Allah knows, whilst you know not.” Since this is man's reality, his dependence upon divine guidance cannot be denied or over-emphasised. The Holy Qur’an is a Book of Guidance which aims to rescue mankind from, and protect them against, the darkness of depraved beliefs, corrupt ideologies, unjust laws and policies, and immoral speech and actions. The Most High says:

"(This is) a Book which We have revealed unto you in order that you might lead mankind out of darkness into light by their Lord's leave to the path of the Almighty, the Praised." (Ibraheem: 1)

Indeed, the Word of Allah (s.w.t) is the light with which the believer is able to distinguish between truth and falsehood, justice and injustice, as well as that which is beneficial and that which is harmful. Hence, those who turn away from the divine guidance, i.e. the Holy Qur’an, will indeed be engulfed by the darkness of misguidance, from which they will be unable to emerge unless they accept the light that the Messenger (s.a.w) was sent with. Allah (s.w.t) says:

"Is he who was dead, and We gave him life and set for him a light whereby he can walk among men, like him who is in the darkness from which he can never come out Thus it is made fair seeming to the disbelievers that which they used to do." (Al-An'am: 122)

Reason 5: Implementation

In commenting on this Qur’anic Verse, Imam ibn Kathir (r.h) said:

"This is an example that Allah has given of the believer who was dead, meaning, wandering in confusion and misguidance. Then, Allah brought life to him, by bringing life to his heart with faith, guiding him to it and guiding him to obeying His Messengers [and set for him a light, whereby he can walk among men] for he became guided to where he should go and how to remain on the correct path. The light mentioned here is the Qur'an, according to Ibn `Abbas, as Al-`Awfi and Ibn Abi Talhah reported from him. As-Suddi said that the light mentioned here is Islam. Both meanings are correct." (Tafseerul-Qur'anil-Azeem)

Ibn Kathir's statement "Then, Allah brought life to him, by bringing life to his heart with faith, guiding him to it and guiding him to obeying His Messengers" indicates that it is not sufficient to merely recite the Qur'an and ponder over its Verses without acting upon the guidance therein. Hence, the slave must also adhere to the guidance with which the Messenger (s.a.w) came, in both his private and public life, in order to be counted among those who are rightly-guided. Allah (s.w.t) said to His Messenger (s.a.w):

"Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah -- to Whom belongs the dominion of the heavens and the earth. None has the right to be worshipped but He. It is He Who gives life and causes death. So believe in Allah and His Messenger, the Prophet who can neither read nor write, who believes in Allah and His Words, and follow him so that you may be guided." (Al-A'raf: 158)

The rightly-guided are therefore those who believe in the Messenger (s.a.w) and follow him by adhering to the divine Shari'ah with which he came, as opposed to disobeying him (s.a.w) in the name of secularism, democracy, liberalism or any other shaytanic ideology. Addressing the Prophet (s.a.w), Allah (s.w.t) said:

"And verily, you are on an exalted (standard of) character." (Al-Qalam: 4)

Sa'd ibn Hisham asked 'A'ishah (r.a.a) about the character of the Messenger of Allah (s.a.w), so she replied: "Have you not read the Qur'an?" Sa'd said: "Of course." Then she said: "Verily, the character of the Messenger of Allah was the Qur'an." This means that he would lead his life according to the commands and the prohibitions in the Qur'an. His nature and character were patterned according to the Qur'an, and he abandoned the pursuit of his desires. So whatever the Qur'an commanded, he did it, and whatever it forbade, he avoided it and thus "in the Messenger of Allah you have a good example to follow for him who hopes in Allah and the Last Day, and remembers Allah much."

The slave is therefore required to actively strive to imitate the Messenger of Allah (s.a.w) by allowing his speech and actions to be a reflection of that which he knows of the Qur’an. Indeed, this is the only path to salvation and success. Allah (s.w.t) says:

"Then if there comes to you guidance from Me, then whoever follows My guidance he shall neither go astray nor shall be distressed. But whosoever turns away from My Reminder, verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection. He will say: 'O my Lord! Why have you raised me up blind, while I had sight (before).' (Allah) will say: 'Like this Our Verses came unto you, but you disregarded them, and so this Day, you will be neglected.'' (TaHa: 123-126)

Reason 6: Inviting others to Islam (Da’wah)

Adhering to the guidance of the Holy Qur'an also includes the obligation of inviting others to the worship of their Lord. That is to say, the Muslim is obliged to call others to also embrace what he knows of the divine revelation and to enjoin them to follow its guidance. This was the primary reason for which the Prophet (s.a.w) was sent. Allah (s.w.t) says:

"And We have also revealed the Dhikr (i.e. the Qur'an) to you so that you may clearly explain to men what was revealed to them, and that perhaps they may reflect." (An-Nahl: 44)

He (s.w.t) also said:

"Say: 'This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me. And Glorified and Exalted be Allah. And I am not of the idolators.'' (Yusuf: 108)

The followers of the Prophet (s.a.w) are thus obliged to invite others to the guidance contained within the Holy Qur'an, with certainty and sure knowledge. However, there are a number of characteristics that the caller to the Path of Allah (s.w.t) should possess:

Al-Ikhlas (Sincerity)

Inviting others to Islam is an act of 'Ibadah (i.e. worship) and must therefore be performed solely for the Sake of Allah (s.w.t). Whoever engages in any act of 'Ibadah with the aim of attaining worldly gain instead of the Pleasure of Allah (s.w.t) will have his efforts rejected. The Prophet (s.a.w) said:

“Allah says: I am the One Who does not stand in need of a partner. If anyone does anything in which he associates anyone/thing with me, I shall abandon him and his shirk.” (Muslim: 2289)

Al-‘Ilm (Knowledge)

Action is the fruit of knowledge thus all acts of 'Ibadah must be a result thereof. Imam Al-Bukhari (r.h) said: "Chapter: Knowledge precedes speech and action, due to the Statement of Allah (ta'ala) [So know (0 Muhammad ) that "La ilaha illallah... (none has the right to be worshipped but Allah)] (Muhammad:19) So Allah stated that one should acquire knowledge first." (Saheeh Al-Bukhari)

Thus, it is imperative that the caller to the Path of Allah (s.w.t) possesses sufficient knowledge of that to which he calls and should refrain from speaking about matters of the religion about which he has no knowledge. Imam Abu Muhammad al-Hasan bn 'Ali al-Barbahari says: "And know (may Allaah have mercy upon you) that the Deen comes from Allah (tabarak wa ta'ala) Alone, it is not in accordance with the intellect and opinions of men. The knowledge of this Deen is with Allah and His Messenger, so do not follow anything with your desire, lest you should go out the Deen and then exit (the fold of) al-Islam." (Sharhus-Sunnah)

Eloquence

In order to effectively convey the message of Tawheed, the slave should be clear, proficient and eloquent in speech. It for this reason that upon being commanded to go and call Fir’awn to repentance, Prophet Musa (a.s) said:

"O my Lord! Open for me my chest. And ease my task for me. And loosen the knot from my tongue; that they understand my speech.''               (TaHa: 25-28)

The enemies of Islam have historically sought to capitalise on the weaknesses and mistakes of the believers, hence the Muslim should strive to perfect his communication skills in order to achieve success in his mission, by the Grace of Allah (s.w.t). The Prophet (s.a.w) said:

"Indeed, Allah has prescribed excellence in everything." (Muslim: 1955)

Piety and Good Character

The caller to the Path of Allah (s.w.t) should be a practical example of that to which he invites others, as acting contrary to that which one preaches is a sign of hypocrisy and is thus detested by Ar-Rahman, who says:

"Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allah) on the people and you forget (to practise it) yourselves, while you recite the Scripture (Tawrah))! Have you then no sense." (Al-Baqarah: 44)

Verily, actions speak louder than words. Thus, there is no one better in speech than the believer whose belief is manifest in his character. Allah (s.w.t) says:

"And who is better in speech than he who invites to Allah, and does righteous deeds, and says: {I am one of the Muslims}." (Fussilat: 33)

Independence

What is intended by the word "independence" here is that the caller to Islam should not seek any financial or other worldly benefit from those who he invites to the Path of Allah (swt). The Most High says:

"Say: "No reward I ask of you for this (the Qur'an). It is only a reminder for the 'Alamin (mankind and Jinns).'' (Al-An'am: 90)

As-Sabr (Patience)

Indeed, the message of Tawheed has historically faced great opposition from those who disbelieve and thus continue to employ various tactics in an attempt to prevent the success of the prophetic message. From among these methods is the act of persecuting those who adhere to Islam, especially those who invite to it. Allah (s.w.t) says:

"And when Our clear Ayat are recited to them, you will notice a denial on the faces of the disbelievers! They are nearly ready to attack with violence those who recite Our Ayat to them." (Al-Hajj: 72)

As-Sabr is therefore an essential provision for the caller to the Path of Allah (s.w.t) to possess, if he is to be successful in his mission. The wise Luqman (r.h) said to his son:

"O my son! Perform the Salah, enjoin the good, and forbid the evil, and bear with patience whatever befalls you. Verily, these are some of the important commandments." (Luqman: 17)

WARNING: The slave who invites others to the Path of Allah (s.w.t) must not distort or conceal the divine guidance in order to acquire measly worldly gains, or to appease the tyrants and avert their anger. Allah (s.w.t) says:

"Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the People in the Book, they are the ones cursed by Allah and cursed by the cursers. Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful."  (Al-Baqarah: 159-160)

Shaykhul-Islam ibn Taymiyyah (r.h) says:

"Whenever the alim abandons that which he knows of the Book of Allah and the Sunnah of His Messenger (saw) and follows the ruler's judgement, which contradicts the judgement of Allah and His Messenger, he has become a disbelieving apostate who deserves to be punished both in this life and in the Hereafter. He (ta'ala) says:{Alif-Lam-Mim-Sad. (This is the) Book (the Qur'an) sent down unto you, so let not your breast be narrow therefrom, that you warn thereby; and a reminder unto the believers. Follow what has been sent down unto you from your Lord, and follow not any Awliya' (protectors), besides Him (Allah). Little do you remember!} [Al-A'raf: 1-3] And even if he is beaten, imprisoned, and tortured with (various) types of punishment, so that he abandons what he knows from the Law of Allah and His Messenger (and) which is compulsory for him to follow and follows a judgement other than His, then he deserves the punishment of Allah. Nay! He must be patient, even if he is punished in the Cause of Allah, as this is the Sunnah of Allah regarding the Prophets and their followers. He (ta'ala) says:{Alif Lam Mim. Do people think that they will be left alone because they say: "We believe,'' and will not be tested. And We indeed tested those who were before them so that Allah will indeed know those who are true, and He will know those who are liars}[Al-Ankaboot: 1-3]."   (Majmoo' Al-Fatawa: 372-373)

Reason 7: The Establishment of Justice

The gravity of the sin of concealing or distorting the divine text, as well as the magnitude of the crime committed by the scholar who misuses his knowledge of the Book to aid and support tyrannical rulers, can be better understood when one considers the primary reason for the revelation of the Holy Qur’an. Allah (s.w.t) says:

"Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Mizan (i.e. the scales of justice) that mankind may keep up justice. And We brought forth iron wherein is mighty power, as well as many benefits for mankind, that Allah may test who it is that will help Him (His religion) and His Messengers in the unseen. Verily, Allah is Powerful, Almighty." (Al-Hadeed: 25)

Commenting on this Qur'anic Verse, Shaykhul Islam Ibn Taymiyyah (r.h) says:

"Therefore, the purpose for sending the Messengers and revealing the Books is so that mankind may keep up justice, regarding the Rights of Allah, as well as the rights of His creatures." (Majmoo' Al-Fatawa: 28/263-264)

The Holy Qur’an was therefore revealed in order to establish and maintain justice, i.e. to ensure that the rights of both the Creator and the creation are safeguarded. Allah’s right over His slaves is that they acknowledge and worship Him Alone as their Lord Who created them, and unto Who Alone belongs the Most Beautiful Names and Attributes. It is for this purpose that mankind were created, and thus the slave must dedicate all acts of devotion and obedience, i.e. 'Ibadah, to none other than Ar-Rahman. Allah (s.w.t) says:

"And I created not the Jinn and mankind except that they should worship Me." (Adh-Dhariyat: 56)

The Prophet (s.a.w) said to Mu'adh bn Jabal (r.a.a):

"Do you know what right Allah has over the slaves, and what the slaves' right is over Allah?"

Mu'adh (r.a.a) replied: "Allah and His Messenger know best." The Prophet (s.a.w) said:

"Allah's right over the slaves is that they should worship Him Alone, and not associate anything with Him. The slaves' right over Allah is that He should not punish whoever does not associate anything with Him" (Al-Bukhari: 2856, Muslim: 30)

In regard to the rights of the slave, they are collectively referred to as the “Maqasidush-Shar’iah” – i.e. the primary objectives of the divine Law. The Maqasidush-Shari’ah is essentially the preservation of five things the Shari’ah holds sacred, although some scholars list six. They are:

• Deen
• Life
• Property
• Lineage
• Intellect
• Honour

In order to safeguard these six sacred rights of the slave Allah (s.w.t) has legislated specific laws in the Holy Qur’an, which also contains general principles, that are to be implemented and observed in pursuit of this noble aim. For example, the law of just retribution (i.e. Al-Qisaas) has been ordained to deter murder and preserve life, whilst the prohibition of intoxicants serves as a means to preserve the intellect. Likewise, the prohibition of slander and theft is in place to protect the honour and property of the slave, respectively. The prescribed punishment for slander of 80 lashes and the severing of the hand of the thief serve as deterrents against such crimes. The primary objective of the divine Law, however, is the preservation of the slave’s Deen, as there is nothing more sacred than the slave’s right to worship his Lord without any partners. This is due to the fact that the violation of this right is in effect a desecration of Allah’s Right over His creation, thus He (s.w.t) says:

"...and Al-Fitnah is worse than killing." (Al-Baqarah: 217)

Imam Ibn Kathir (r.h) says:

“(…and al-Fitnah is worse than killing) means trying to force the Muslims to revert from their religion and re-embrace Kufr after they had believed, is worse with Allah than killing." (Tafseerul-Qura'nil-Azeem)

O Muslim! Know that the rights of the Creator, as well as those of the slaves, cannot be preserved except with the FULL implementation of the divine Shari’ah, i.e. the Law of the Holy Qur’an. It is for this reason that the legislation of laws which oppose or contradict that which Allah (s.w.t) has revealed is an act of major Kufr and transgression. Indeed, the rulers who legislate and impose such laws upon the slaves of Allah, as well as the scholars who aid and support them, are obstacles in the path of justice that must be removed in order to safeguard the rights of Allah (s.w.t) and to protect the Maqadish-Shari’ah. Allah (s.w.t) says:

"And We brought forth iron wherein is mighty power" (Al-Hadeed: 25)

Ibn Kathir (r.h) says:

“(And we brought forth iron wherein is mighty power) meaning, We made iron a deterrent for those who refuse the truth and oppose it after the proof has been established against them." (Tafseerul-Qur'anil-'Azeem)

Thus, the iron (i.e. the weapons of war) is therefore necessary in order to give victory to truth and justice, a fact that was expressed by the medieval French philosopher Blaise Pascal who said "Justice without force is impotent, force without justice is tyranny."

Conclusion

O Slave of Allah! Fear the Day on which you will stand before your Lord and will be called to account for the time that you have spent on Allah’s earth. Verily, it is a Day on which the Messengers (a.s), and those to whom they were sent, shall be questioned about the message. Allah (s.w.t) says:

"Then surely, We shall question those (people) to whom it was sent and verily, We shall question the Messengers. Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed We have not been absent." (Al-A'raf: 6-7)

That is the Day wherein the Messenger (s.a.w) will complain to his Lord, saying:

"O my Lord! Verily, my people deserted this Qur'an.'' (Al-Furqan: 30)

Thus, Allah’s Messenger (s.a.w) will complain to Allah (s.w.t), on this tremendous and fearful Day of unimaginable terror, about those who abandoned that with which he (s.a.w) was sent, i.e. the Holy Qur’an. One may ask "what does it mean to abandon the Qur’an?" Imam Ibn Kathir (r.h) answers this question stating that:

"Allah tells how His Messenger and Prophet Muhammad will say: [O my Lord! Verily, my people deserted this Qur'an.] The idolators would not listen to the Qur'an, as Allah says: [And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of it.''] (Fussilat: 26). When he would recite Qur'an to them, they would talk nonsense or speak about something else, so that they would not hear it. This is a form of forsaking it and rejecting it, and not believing in it is the same as forsaking it, and not pondering its meanings and trying to understand it is the same as forsaking it, and not acting upon it and following its commandments and heeding its prohibitions is the same as forsaking it, and turning away from it in favor of poetry or other words or songs or idle talk or some other way is the same as forsaking it." (Tafseerul-Qur'anil-Azeem)

The Muslim is therefore warned against committing any of these grievous sins, lest he be the object of the Prophet’s complaint on the Day of Judgement. It is imperative that the believer takes heed of the warnings and admonitions contained in the Qur’an, ponder over its Verses, utilise it as a remedy for his illnesses, and to seek and implement the guidance therein. Moreover, the slave must strive to be a practical example of the Qur’anic teachings in addition to inviting others to also act accordingly. Those who occupy positions of power and influence should implement the system of justice prescribed by Allah (s.w.t) in the divine Book. Verily, the Prophet (s.a.w) said:

"And the Qur'an is either evidence for or against you." (Muslim: 223)

Commenting on this Hadeeth, Imam An-Nawawi (r.h) said:

"And as for his (s.a.w) statement: [And the Qur'an is either evidence for or against you] its meaning is apparent, i.e. you will gain benefit from it if you recite it and act upon it. And if not, then it will be evidence against you." (Sharhu Saheeh Muslim, Dar-Fajr lit-Taraaf 2/93)

Al-Hamdu lillaahi Rabil-'Alameen, was-Salaatu was-Salaamu 'alal-Mursaleen

By Faarisut-Tawheed
02 January 2015