Beck's bizarre, dangerous hit at Soros
By Michael Wolraich, Special to CNN
cnnAuthor = "By Michael Wolraich, Special to CNN";
STORY HIGHLIGHTS
Michael Wolraich: on his program, Glenn Beck called George Soros a puppetmaster
Wolraich: Soros backed emerging Eastern Bloc countries as Iron Curtain fell
Glenn Beck, others are cribbing Lyndon LaRouche's old smears of Soros, Wolraich says
Right-wingers have painted a Holocaust survivor as an anti-Semite, Wolraich says
var cnnRelatedTopicKeys = [];
RELATED TOPICS
cnnRelatedTopicKeys.push('Glenn_Beck');
Glenn Beck
George Soros
Editor's note: Michael Wolraich is a founder of the political blog dagblog.com and the author of "Blowing Smoke: Why the Right Keeps Serving Up Whack-Job Fantasies about the Plot to Euthanize Grandma, Outlaw Christmas, and Turn Junior into a Raging Homosexual."
New York -- Creepy medieval puppets hung from the ceiling on the set of the "Glenn Beck Program" -- a conquistador, a squire, a witch, and a bearded guy who looked like a cross between Santa Claus and the Fiddler on the Roof.
"Make no mistake, we are watching a show," Beck gravely told his audience. That much was obvious enough, but Beck did not mean his own television program. "You have to see who's behind the puppets," he continued, "Who is choosing the puppets and the players? Who's the puppetmaster? George Soros."
George Soros is an 80-year-old Jewish billionaire. Born in Hungary in 1930, he survived the Holocaust and eventually immigrated to the United States, where he made a fortune as a currency speculator and became an international philanthropist. After the Iron Curtain collapsed, Soros donated generously to Hungary and other Eastern Bloc countries, funding scholarships, university endowments, and science grants.
In return for his generosity, anti-Semites in the new Hungarian parliament accused him of participating in an international Jewish conspiracy to bankrupt Hungary in order to restore communist rule -- despite the fact that Soros had been an ardent opponent of Hungary's communist regime
Anti-Sorosism first arrived in the United States in the late 1990s, courtesy of renowned crackpot Lyndon LaRouche. LaRouche has published a number of articles in his comically misnamed journal, the Executive Intelligence Review, accusing Soros of devious manipulations ranging from an attempt to start World War III to running drugs for Queen Elizabeth II's drug cartel.
But LaRouche's audience is small, and most Americans paid little attention to George Soros. In 2003, everything changed. Infuriated by the policies of George W. Bush, Soros sent his philanthropy homeward, donating $23 million to political action groups during the 2004 election. Suddenly, George Soros became the most powerful, evil mastermind in the world.
First, the influential conservative magazine NewsMax ran a story that cribbed LaRouche's conspiracy theories and accused Soros of secretly plotting a "regime change" in the United States. Then Fox News host Bill O'Reilly discovered that Soros' foundation had donated to the ACLU and therefore reasoned that the billionaire and the civil liberties organization were conspiring to destroy Christmas.
When former Republican majority leader Tom DeLay ran into trouble for ethics violations, he blamed Soros for masterminding critical coverage by the New York Times, the Washington Post, the L.A. Times, Time magazine, and Newsweek. And former speaker of the House Dennis Hastert insinuated to an incredulous Chris Wallace on "Fox News Sunday" that Soros got his money from drug operations. (Hastert did not mention Queen Elizabeth II, however.)
Glenn Beck, as usual, trumped them all. He told his audience that Soros has a five-step plan:
1. Create a "shadow government" under the guise of humanitarian aid.
2. Take control of the media.
3. Destabilize the state by building anti-government sentiment. (Yes, Beck attacked his opponent for building anti-government sentiment.)
4. Subvert the American electoral system.
5. Take over the world, of course.
Glenn Beck's conspiracy theories are no less bizarre and inflammatory than those of LaRouche, but his nightly audience numbers in the millions. Earlier this year, Americans voted Beck their second favorite television personality after Oprah Winfrey.
In consequence, he is far more dangerous. It must be a great sorrow to George Soros, who having survived the Holocaust now finds himself the subject of the same kind of conspiracy theories that the Nazis used to demonize the Jews.
The big bad "Jewish masterminds" of Hitler's day were the Rothschilds, a family of bankers who have featured prominently in anti-Semitic conspiracy theories since the 1800s. Like Soros, they have been accused of controlling the media, instigating war, overthrowing governments, and of course, taking over the world.
But in 21st century America, a popular television host cannot outright espouse anti-Semitic ideas. Thus, Glenn Beck took pains to present himself as a friend of the Jews. According to Beck, it was George Soros who was the anti-Semite.
Soros had survived the Holocaust by, at 14, pretending to be the godson of a non-Jewish Hungarian official. Since the official's responsibilities included confiscating Jewish properties, Beck implied that Soros had cooperated with the Nazis. This accusation too echoes Lyndon LaRouche, who has published articles calling Soros "a small cog in Adolf Eichmann's killing machine" and "a Nazi beast-man seizing Jewish properties."
Welcome to the "Glenn Beck Program," where Jews are Nazis and those who exploit ancient anti-Semitic conspiracy narratives are friends of the Jews.
Beck himself said it best,
"There are a few working parts to a puppet show. There is the puppet master. Here. There is a stage. There's the audience. There are the strings to each puppet. And then there's the story. There is also why? Why is the story? Why is the show happening? What is the puppet master? What is his motivation? Is it for the money? Is it for entertainment? Is it personal gain? What is it?"
What is it, Mr. Beck?
Blogger comment:
George Soros is a typical good Jewish guy who does earn and generate money to spend it in good causes. Unfortunately some good Christians are waiting for Jesus Second Coming and believe they will be in war with some evil guys before the second coming. However they are picking the good guys as the enemies one of them is George Soros. They even waiting to a good guy like to him be the Antichrist or a supporter of the Antichrist. They are paralysing Christians by the rupture so they watch the shows that some of the leaders use so they hypnotize them to keep the control of the empire and stand to people who are thinking positively for globalization and spreading better conditions to all the world. Any guy will work for world peace or prosperity is the Antichrist like guy and a guy like Bush who went to destroy Iraq the mystery Babylon in their eyes and not God to enhance the second coming is the man. Their love for Jews is not a genuine but they have the false faith that for Jesus to come back the Jews has to be in a larger land even if mean more wars in the middle east they do not care since the Jews will be in wars while the good Christians will rupture and watch them from the sky slaughtered, a kind of love you know.
Sunday, November 14, 2010
Saturday, November 13, 2010
I’d like to be like Abraham
From: http://www.islamicity.com/
By: Bruce Feiler
A few days after the last Friday of Ramadan I walk hurriedly through the drizzly streets of the Muslim Quarter in the heart of Jerusalem's Old City. The air is gray and the mood even grayer. I duck underneath a Mamluk bridge and step through a rarely used tunnel before arriving at a small stone staircase just steps from the Iron Gate to the Haram al-Sharif. Two Israeli guards are manning the entrance. They eye me suspiciously. Westerners don't make this walk. A woman steps out of the doorway with her laundry, catches sight of me, and quickly retreats and slams the door.
At the top of a narrow staircase I enter a small, white- washed office, with a green-screen computer, a floor heater, a coffeemaker, and a copy of the multivolume Encyclopedia of Islam. The office belongs to Dr. Yusef Nadsheh, the head of the Department of Islamic Archaeology for the Palestinian Authority and curator of the Dome of the Rock. We chat for a few minutes and share a cup of tea. He shows me a chart of all the crescent shapes atop minarets across Jerusalem.
Promptly at 10:45 A.M., a broad-shouldered man with a town-elder face and a businesslike manner walks through the door and greets me coolly but cordially. I offer him a seat next to me. He declines and sits down across the room. Sheikh Yusef Abu Sneina is the imam of El-Aksa Mosque, one of the most vocal Islamic leaders in Jerusalem, and the one who delivered the fiery sermon I overheard on the last Friday of Ramadan. He has dark hair and a salt-and-pepper beard cut close to his face. His black eyebrows are sharply etched and remind me, against my will, of Ayatollah Khomeini's, but his eyes crinkle in a gende way. He is young, only forty-three years old. He is also nervous. This is his first interview with a non- Muslim reporter.
"He is known for his knowledge of the Koran," Yusef Nadsheh had said of the imam before he arrived. "He knows it by heart, as well as the hadith." He was referring to accounts of what the prophet Muhammad said and did that were gathered in the centuries after his death and are considered the most reliable authority on his thinking. "He also speaks beautiful Arabic. He lived for five years in Medina, the center of Islamic learning."
Our conversation was stilted at first. I thanked the sheikh for taking the time to meet me, and asked a few questions about his life. His answers were perfunctory. In time I asked him about the importance of Abraham to Islam. "Abraham is a major figure," he said, his voice stern, lecturing. "His descendants are like a spins along the generations. Among the twenty-five prophets in Islam, seventeen belong to the family of Abraham. And Abraham himself makes eighteen. Everything in Islam is bound to him."
I asked him why, of all the people in the world, God chose Abraham.
"God didn't just choose Abraham," he said. "He tested Abraham. Abraham had problems with the king who worshiped idols, he had problems with his wife, he was old before he had children, God asked him to sacrifice his son. And every time he submitted to God. He was completely devoted to God. This is an example we all have to follow."
In the Torah, I mentioned, Abraham does not always obey God. He converses with God. He even argues with God. I asked him if he felt the same way about Abraham in the Koran.
"Yes," he said, and cited the example of Abraham and the birds, a story that is not in the Bible. In sura 2, Abraham asks God for proof that he can raise the dead. "Have you no faith?" God asks. "Yes," Abraham says, "but just to reassure my heart." So God tells Abraham to take four birds, cut their bodies to pieces, and scatter them over the mountains. Then he tells Abraham to summon them home. "They will come swiftly to you," God assures him.
"So God showed the power he had, and Abraham believed him," Sheikh Abu Sneina said. "Therefore Abraham submitted himself to God."
"So was Abraham a Muslim?" I asked. This was one of the key questions I had come to explore.
The Muslim decision to embrace Abraham was arguably even more remarkable than the Christian decision to embrace him. Islam emerged a full six centuries after Christianity, and at least a millennium after Judaism. Muhammad lived twenty-five hundred years after Abraham would have lived. And yet Muhammad followed the same course that Paul and early Christians did, and the same course that Ezra and early Jews did: He attached his spiritual message to the earliest prophet. Then, just like those forebears, early Muslims, having basked in the glory of the past, proceeded to claim that past as theirs alone.
"That depends on what you mean by Muslim," Sheikh Abu Sneina said. "If you take a Muslim to be anyone who submits himself to God, then Islam began with Adam, continued through Abraham, then all the prophets of Judaism and Christianity. But if you mean a Muslim is one who follows Islam, with the prophet Muhammad and all the interpretations, then that comes much later."
"So which definition do you prefer?" I asked. "For me, Abraham submitted himself to Allah. He did everything for God. I don't know if he's like me, but I would like to be like him."
Excerpted from Abraham - A Journey to the Heart of Three Faiths by Bruce Feiler.Copyright © 2002, 2004 by Bruce Feiler. HarperCollins Publishers
Blogger Comment:
Why God chose Abraham? the answer is in the Quran God chooses whomever he likes to be his prophet. Very likely they are the most sincere of us to search for God and guidance. They are like waiting for destiny to happen. About 6 months before prophet Muhammad got the first visit of angel Gabriel all his visions would come true. History has been written before or like a movie that we see it for the next time and we are still having our will but the movie goes the same like happened with the first script.
Abraham was a great prophet and his relation with his God was very special he had for him many testing that were quite severe and he passed them all for the sake of God. The truthfulness about the message of the Quran is the same: God is that of Israel he has no friend but the righteous, Muslims, Jews and Christians are in his eyes the same if to submit truly to his message as he conducted that to our father Abraham.
The good guys in the Quran were the prophets most of them were Hebrew, Muslims took it well and love them all. The good guys were the Israeli who followed Moses and were oppressed under Pharaoh, Egyptians who are Muslims or even Christians have the heroes at that time the Israeli and not the Egyptians. Thus the Quran is not anti-Semite but like the old testament praised or criticized the Jews according to their actions. Actually one of the things that Abraham three religion attest to be true is the old testament is a book of God that criticise and praise his chosen people. If it was a book about heritage that the Jews had made it you will find only praise, glory and national loyalty and not criticism and even prophecies of dome if they would not turn back to God.
http://www.islamreligion.com/videos/3968/
By: Bruce Feiler
A few days after the last Friday of Ramadan I walk hurriedly through the drizzly streets of the Muslim Quarter in the heart of Jerusalem's Old City. The air is gray and the mood even grayer. I duck underneath a Mamluk bridge and step through a rarely used tunnel before arriving at a small stone staircase just steps from the Iron Gate to the Haram al-Sharif. Two Israeli guards are manning the entrance. They eye me suspiciously. Westerners don't make this walk. A woman steps out of the doorway with her laundry, catches sight of me, and quickly retreats and slams the door.
At the top of a narrow staircase I enter a small, white- washed office, with a green-screen computer, a floor heater, a coffeemaker, and a copy of the multivolume Encyclopedia of Islam. The office belongs to Dr. Yusef Nadsheh, the head of the Department of Islamic Archaeology for the Palestinian Authority and curator of the Dome of the Rock. We chat for a few minutes and share a cup of tea. He shows me a chart of all the crescent shapes atop minarets across Jerusalem.
Promptly at 10:45 A.M., a broad-shouldered man with a town-elder face and a businesslike manner walks through the door and greets me coolly but cordially. I offer him a seat next to me. He declines and sits down across the room. Sheikh Yusef Abu Sneina is the imam of El-Aksa Mosque, one of the most vocal Islamic leaders in Jerusalem, and the one who delivered the fiery sermon I overheard on the last Friday of Ramadan. He has dark hair and a salt-and-pepper beard cut close to his face. His black eyebrows are sharply etched and remind me, against my will, of Ayatollah Khomeini's, but his eyes crinkle in a gende way. He is young, only forty-three years old. He is also nervous. This is his first interview with a non- Muslim reporter.
"He is known for his knowledge of the Koran," Yusef Nadsheh had said of the imam before he arrived. "He knows it by heart, as well as the hadith." He was referring to accounts of what the prophet Muhammad said and did that were gathered in the centuries after his death and are considered the most reliable authority on his thinking. "He also speaks beautiful Arabic. He lived for five years in Medina, the center of Islamic learning."
Our conversation was stilted at first. I thanked the sheikh for taking the time to meet me, and asked a few questions about his life. His answers were perfunctory. In time I asked him about the importance of Abraham to Islam. "Abraham is a major figure," he said, his voice stern, lecturing. "His descendants are like a spins along the generations. Among the twenty-five prophets in Islam, seventeen belong to the family of Abraham. And Abraham himself makes eighteen. Everything in Islam is bound to him."
I asked him why, of all the people in the world, God chose Abraham.
"God didn't just choose Abraham," he said. "He tested Abraham. Abraham had problems with the king who worshiped idols, he had problems with his wife, he was old before he had children, God asked him to sacrifice his son. And every time he submitted to God. He was completely devoted to God. This is an example we all have to follow."
In the Torah, I mentioned, Abraham does not always obey God. He converses with God. He even argues with God. I asked him if he felt the same way about Abraham in the Koran.
"Yes," he said, and cited the example of Abraham and the birds, a story that is not in the Bible. In sura 2, Abraham asks God for proof that he can raise the dead. "Have you no faith?" God asks. "Yes," Abraham says, "but just to reassure my heart." So God tells Abraham to take four birds, cut their bodies to pieces, and scatter them over the mountains. Then he tells Abraham to summon them home. "They will come swiftly to you," God assures him.
"So God showed the power he had, and Abraham believed him," Sheikh Abu Sneina said. "Therefore Abraham submitted himself to God."
"So was Abraham a Muslim?" I asked. This was one of the key questions I had come to explore.
The Muslim decision to embrace Abraham was arguably even more remarkable than the Christian decision to embrace him. Islam emerged a full six centuries after Christianity, and at least a millennium after Judaism. Muhammad lived twenty-five hundred years after Abraham would have lived. And yet Muhammad followed the same course that Paul and early Christians did, and the same course that Ezra and early Jews did: He attached his spiritual message to the earliest prophet. Then, just like those forebears, early Muslims, having basked in the glory of the past, proceeded to claim that past as theirs alone.
"That depends on what you mean by Muslim," Sheikh Abu Sneina said. "If you take a Muslim to be anyone who submits himself to God, then Islam began with Adam, continued through Abraham, then all the prophets of Judaism and Christianity. But if you mean a Muslim is one who follows Islam, with the prophet Muhammad and all the interpretations, then that comes much later."
"So which definition do you prefer?" I asked. "For me, Abraham submitted himself to Allah. He did everything for God. I don't know if he's like me, but I would like to be like him."
Excerpted from Abraham - A Journey to the Heart of Three Faiths by Bruce Feiler.Copyright © 2002, 2004 by Bruce Feiler. HarperCollins Publishers
Blogger Comment:
Why God chose Abraham? the answer is in the Quran God chooses whomever he likes to be his prophet. Very likely they are the most sincere of us to search for God and guidance. They are like waiting for destiny to happen. About 6 months before prophet Muhammad got the first visit of angel Gabriel all his visions would come true. History has been written before or like a movie that we see it for the next time and we are still having our will but the movie goes the same like happened with the first script.
Abraham was a great prophet and his relation with his God was very special he had for him many testing that were quite severe and he passed them all for the sake of God. The truthfulness about the message of the Quran is the same: God is that of Israel he has no friend but the righteous, Muslims, Jews and Christians are in his eyes the same if to submit truly to his message as he conducted that to our father Abraham.
The good guys in the Quran were the prophets most of them were Hebrew, Muslims took it well and love them all. The good guys were the Israeli who followed Moses and were oppressed under Pharaoh, Egyptians who are Muslims or even Christians have the heroes at that time the Israeli and not the Egyptians. Thus the Quran is not anti-Semite but like the old testament praised or criticized the Jews according to their actions. Actually one of the things that Abraham three religion attest to be true is the old testament is a book of God that criticise and praise his chosen people. If it was a book about heritage that the Jews had made it you will find only praise, glory and national loyalty and not criticism and even prophecies of dome if they would not turn back to God.
http://www.islamreligion.com/videos/3968/
Thursday, November 11, 2010
QURAN ON SEA WAVES
From: http://www.islamcan.com/cgi-bin/increaseiman/htmlfiles/static/10686034342957.shtml
With regard to the many statements in the Quran concerning the sea, some of these facts were not discovered until very recently, and many of them are still unknown. For example, these facts were discovered after hundreds of marine stations had been set up, and after images had been taken by satellites. The one who said this was Professor Schroeder, one of the greatest oceanographers in West Germany. He used to say that if science advanced, religion would have to retreat. But when he heard the translation of the verses of the Quran, he was stunned and said, “These could not be the words of a human being.” And Professor Dorjaro, a professor of oceanography, told us of the latest developments on science, when he heard the verse:“Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed with waves topped by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light” (The Quran, 24:40 interpretation of the meaning)
He said, “In the past, man could not dive to a depth of more than twenty meters because he had no special equipment. But now we can dive to the bottom of the ocean, using modern equipment, and we find intense darkness at a depth of two hundred meters.” The verse says a vast deep sea. The discoveries in the depths of the sea give us an understanding of the verse, (layers of) darkness upon darkness. It is known that there are seven colours in the spectrum, including red, yellow, blue, green, orange, etc. When we dive down into the depths of the ocean, these colours disappear one after another, and the disappearance of each colour results in more darkness. Red disappears first, then orange, then yellow the last colour to disappear is blue, at a depth of two hundred meters. Each colour that disappears adds to the darkness until it reaches total darkness. With regard to the phrase waves topped by waves, it has been proven scientifically that there is a separation between the upper and lower parts of the ocean, and that this separation is filled with waves, as if there are waves on the edge of the dark, lower portion of the sea, which we do not see, and there are waves on the shores of the sea, which we do see. So it is as if there are waves above waves. This is a confirmed scientific fact, hence Professor Dorjaro said concerning these Quranic verses, that this cannot be human knowledge.
Taken from Islam-qa.com and al-Adillah al-Maadiyyah ala Wujood-Allaah by Muhammad Mitwalli al-Sharaawi.
With regard to the many statements in the Quran concerning the sea, some of these facts were not discovered until very recently, and many of them are still unknown. For example, these facts were discovered after hundreds of marine stations had been set up, and after images had been taken by satellites. The one who said this was Professor Schroeder, one of the greatest oceanographers in West Germany. He used to say that if science advanced, religion would have to retreat. But when he heard the translation of the verses of the Quran, he was stunned and said, “These could not be the words of a human being.” And Professor Dorjaro, a professor of oceanography, told us of the latest developments on science, when he heard the verse:“Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed with waves topped by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light” (The Quran, 24:40 interpretation of the meaning)
He said, “In the past, man could not dive to a depth of more than twenty meters because he had no special equipment. But now we can dive to the bottom of the ocean, using modern equipment, and we find intense darkness at a depth of two hundred meters.” The verse says a vast deep sea. The discoveries in the depths of the sea give us an understanding of the verse, (layers of) darkness upon darkness. It is known that there are seven colours in the spectrum, including red, yellow, blue, green, orange, etc. When we dive down into the depths of the ocean, these colours disappear one after another, and the disappearance of each colour results in more darkness. Red disappears first, then orange, then yellow the last colour to disappear is blue, at a depth of two hundred meters. Each colour that disappears adds to the darkness until it reaches total darkness. With regard to the phrase waves topped by waves, it has been proven scientifically that there is a separation between the upper and lower parts of the ocean, and that this separation is filled with waves, as if there are waves on the edge of the dark, lower portion of the sea, which we do not see, and there are waves on the shores of the sea, which we do see. So it is as if there are waves above waves. This is a confirmed scientific fact, hence Professor Dorjaro said concerning these Quranic verses, that this cannot be human knowledge.
Taken from Islam-qa.com and al-Adillah al-Maadiyyah ala Wujood-Allaah by Muhammad Mitwalli al-Sharaawi.
The Domnion Chapter in the Quran
From: http://www.islamicstudies.info/tafheem.php?sura=67
(67:1) Blessed is He1 in Whose Hand is the dominion of the Universe,2 and Who has power over everything;3
تَبٰرَكَ الَّذِىۡ بِيَدِهِ الۡمُلۡكُ وَهُوَ عَلٰى كُلِّ شَىۡءٍ قَدِيۡرُۙ ﴿67:1﴾
(67:2) Who created death and life that He might try you as to which of you is better in deed.4 He is the Most Mighty, the Most Forgiving;5
اۨلَّذِىۡ خَلَقَ الۡمَوۡتَ وَالۡحَيٰوةَ لِيَبۡلُوَكُمۡ اَيُّكُمۡ اَحۡسَنُ عَمَلًا ؕ وَهُوَ الۡعَزِيۡزُ الۡغَفُوۡرُۙ ﴿67:2﴾
(67:3) Who created the seven heavens one upon another.6 You will see no incongruity in the Merciful One's creation.7 Turn your vision again, can you see any flaw?8
الَّذِىۡ خَلَقَ سَبۡعَ سَمٰوٰتٍ طِبَاقًا ؕ مَا تَرٰى فِىۡ خَلۡقِ الرَّحۡمٰنِ مِنۡ تَفٰوُتٍ ؕ فَارۡجِعِ الۡبَصَرَۙ هَلۡ تَرٰى مِنۡ فُطُوۡرٍ ﴿67:3﴾
(67:4) Then turn your vision again, and then again; in the end your vision will come back to you, worn out and frustrated.
ثُمَّ ارۡجِعِ الۡبَصَرَ كَرَّتَيۡنِ يَنۡقَلِبۡ اِلَيۡكَ الۡبَصَرُ خَاسِئًا وَّهُوَ حَسِيۡرٌ ﴿67:4﴾
(67:5) We have adorned the lower heaven9 with lamps,10 and have made them a means to drive away the satans.11 We have prepared for them the chastisement of the Blazing Fire.
وَلَـقَدۡ زَيَّـنَّا السَّمَآءَ الدُّنۡيَا بِمَصَابِيۡحَ وَجَعَلۡنٰهَا رُجُوۡمًا لِّلشَّيٰطِيۡنِ وَاَعۡتَدۡنَا لَهُمۡ عَذَابَ السَّعِيۡرِ ﴿67:5﴾
(67:6) The chastisement of Hell awaits those who disbelieve in their Lord.12 What a wretched destination!
وَلِلَّذِيۡنَ كَفَرُوۡا بِرَبِّهِمۡ عَذَابُ جَهَنَّمَؕ وَبِئۡسَ الۡمَصِيۡرُ ﴿67:6﴾
(67:7) When they will be cast into it, they will hear it roar as it boils,13
اِذَاۤ اُلۡقُوۡا فِيۡهَا سَمِعُوۡا لَهَا شَهِيۡقًا وَّهِىَ تَفُوۡرُۙ ﴿67:7﴾
(67:8) as though it will burst with rage. Every time a multitude is cast into it, its keepers will ask them: “Did no warner come to you?”14
تَكَادُ تَمَيَّزُ مِنَ الۡغَيۡظِؕ كُلَّمَاۤ اُلۡقِىَ فِيۡهَا فَوۡجٌ سَاَلَهُمۡ خَزَنَـتُهَاۤ اَلَمۡ يَاۡتِكُمۡ نَذِيۡرٌ ﴿67:8﴾
(67:9) They will say: “Yes, a warner came to us, but we gave the lie to him and said: 'Allah has revealed nothing. You are surely in huge error.'15
قَالُوۡا بَلٰى قَدۡ جَآءَنَا نَذِيۡرٌ ۙ فَكَذَّبۡنَا وَقُلۡنَا مَا نَزَّلَ اللّٰهُ مِنۡ شَىۡءٍ ۖۚ اِنۡ اَنۡتُمۡ اِلَّا فِىۡ ضَلٰلٍ كَبِيۡرٍ ﴿67:9﴾
(67:10) They will say: 'If we had only listened and understood,16 we would not be among the inmates of the Blazing Fire.'”
وَقَالُوۡا لَوۡ كُنَّا نَسۡمَعُ اَوۡ نَعۡقِلُ مَا كُنَّا فِىۡۤ اَصۡحٰبِ السَّعِيۡرِ ﴿67:10﴾
(67:11) Thus will they confess their sins.17 Damned are these inmates of the Blazing Fire.
فَاعۡتَرَفُوۡا بِذَنۡۢبِهِمۡۚ فَسُحۡقًا لِّاَصۡحٰبِ السَّعِيۡرِ ﴿67:11﴾
(67:12) Surely forgiveness and a mighty reward19 await those who fear Allah without seeing Him.18
اِنَّ الَّذِيۡنَ يَخۡشَوۡنَ رَبَّهُمۡ بِالۡغَيۡبِ لَهُمۡ مَّغۡفِرَةٌ وَّاَجۡرٌ كَبِيۡرٌ ﴿67:12﴾
(67:13) Whether you speak in secrecy or aloud, (it is all the same to Allah). He even knows the secrets that lie hidden in the breasts of people.20
وَاَسِرُّوۡا قَوۡلَـكُمۡ اَوِ اجۡهَرُوۡا بِهٖؕ اِنَّهٗ عَلِيۡمٌۢ بِذَاتِ الصُّدُوۡرِ ﴿67:13﴾
(67:14) Would He not know, He Who has created,21 when He is All-Subtle,22 All-Aware?
اَلَا يَعۡلَمُ مَنۡ خَلَقَؕ وَهُوَ اللَّطِيۡفُ الۡخَبِيۡرُ ﴿67:14﴾
1. Tabaraka is a superlative from barkat. Barkat comprehends the meanings of exaltation and greatness, abundance and plentifulness, permanence and multiplicity of virtues and excellences. When the superlative tabaraka is formed from it, it gives the meaning that Allah is infinitely noble and great; He is superior to everything beside Himself in His essence and attributes and works; His beneficence is infinite, and His excellences are permanent and everlasting. (For further explanation, see E.N. 43 of AI-A`raf, E.N. 1.4 of Al-Mu'minun E.N.'s 1 and 19 of Al-Furqan).
2. As the word al-Mulk has been used definitely, it cannot be taken in any limited meaning. Inevitably it would imply sovereignty over everything that exists in the Universe. "In Whose hand is the Kingdom' does not mean that He has physical hands, but that He is possessor of all power and authority and no one else has any share in it.
3. That is, He can do whatever He wills: nothing can frustrate or hinder Him from doing what He pleases.
4. That is, the object of giving life to men in the world and causing their death is to test them to see which of them is best in deeds. Allusion has been made in this brief sentence to a number of truths:
(1) That life and death are given by Allah; no one else can grant life nor cause death;
(2) that neither the life nor the death of a creation like man, which has been given the power to do both good and evil, is purposeless; the Creator has created him in the world for the test: life is for. him the period of the test and death means that the time allotted for the test has come to an end;
(3) that for the sake of this very test the Creator has given every man an opportunity for action, so that he may do good or evil in the world and practically show what kind of a man he is;
(4) that the Creator alone will decide who has done good or evil; it is not for us to propose a criterion for the good and the evil deeds but for Almighty Allah; therefore, whoever desires to get through the test, will have to find out what is the criterion of a good deed in His sight; the fifth point is contained in the meaning of the test itself, that is, every person will be recompensed according to his deeds, for if there was no reward or punishment the test would be meaningless.
5. This has two meanings and both are implied here:
(1),'That He is Almighty: in spite of being dominant over all His creatures, He is Merciful and Forgiving for them, not tyrannous and cruel; and
(2) that He has full power to punish the evildoers: no one can escape His punishment; but He is forgiving for him who feels penitent, refrains from evil and asks for His forgiveness.
6. For explanation, see E.N. 34 of AI-Baqarah, E.N 2 of Ar-Ra`d, E.N. 8 of Al-Hijr, E.N. 113 of Al-Hajj, E.N. 15 of Al-Mu'minun, E.N. 5 of As-Saaffat, E.N. 90 of Al-Mu'min.
7. Literally, tafawut is disproportion: two things being out of accord and agreement with each other. So, the Divine words mean: "You will not see any indiscipline, any disorder and discordance anywhere in the universe, there is nothing disjointed and out of proportion in this world created by Allah: all its parts are well connected and in perfect harmony and coordination.
8. The word futur means a crack, rift, fissure, or a thing's being split and broken. The verse means to say that the whole universe is so closely well-knit and everything in it, from a particle on the earth to the huge galaxies, so well connected and coherent that the continuity of the system of the universe seems to break nowhere, however hard one may try to probe and investigate. (For further explanation, see E.N. 8 of Surah Qaf).
9. "The nearest heaven": the heaven the stars and planets of which can be seen with the naked eye; the objects beyond that which can be seen only through telescopes are the distant heaven; and the heavens still farther away are those which have not yet been seen even with telescopes.
10. The word masabih in the original has been used as a common noun, and therefore, automatically gives the meaning of the lamp's being splendid and glorious. It means: "We have not created this universe dark, dismal and desolate, but have decked and decorated it with stars, the glory and grandeur of which at night strike man with amazement."
11. This does not mean that the stars themselves are pelted at the Satans, nor that the meteorites shoot out only to drive away the Satans, but it means that the countless meteorites which originate from the stars and wander in space at tremendous speeds and which also fall to the earth in a continuous shower prevent the Satans of the earth from ascending to the heavens. Even if they try to ascend heavenward these meteorites drive them away. This thing has been mentioned here because the Arabs believed about the soothsayers, and this also was the claim made by the soothsayers themselves, that the Satans were under their control, or that they had a close contact with them, and through them they received news of the unseen, and thus, could foretell the destinies of the people. That is why at several places in the Qur'an, it has been stated that there is absolutely no possibility of the Satans' ascending to the heavens and bringing news of the unseen. (For explanation, see E.N.'s 9-12 of AI-Hijr, E.N.'s 6, 7 of As-Saaffat).
As for the truth about meteorites, man's information in this regard is still without a scientific basis. However, the theory which seems best to account for all the facts known today and the information gathered from the examination of the meteorites fallen on the earth, is that meteorites originate from the disintegration of one or more planets and wander in space and sometimes fall to the earth under its gravitational pull. (See Encyclopedia Britannica, vol. XV, under "Meteorites").
12. That is, the fate of all those,whether men or Satans, who disbelieve in their Lord. (For the explanation of the meaning of disbelieving in the Lord (Rabb), see E.N 161 of AI-Baqarah, E.N. 178 of An-Nisa', E.N. 39 of Al-Kahf, E,N. 3 of Al-Mu'min
13. The word shahiq is used for producing a cry like the ass's braying. The sentence may also mean that it could be the sound of Hell itself, as well as that it would be the sound coming from Hell, where the people already flung into it would be screaming and crying. This second meaning is supported by Surah Hud: 106, where it has been said: "Therein they will pant and hiss (because of thirst)", and the first meaning is confirmed by Al-Furqan: 12, which says: "When the Hell will see them from afar, they will hear the sounds of its raging and roaring." On this basis, the correct meaning is that it would be the noise made both by Hell and by the dwellers of Hell.
14. The real nature of this question will not be of a question that the keepers of Hell would like to ask them whether a warner from Allah had come to them or not, but the object would be to make them realize that no injustice had been done to them by casting them into Hell. They would try to make them confess that Allah had not kept them uninformed and unwarned: He had sent the Prophets to them; He had informed them of the truth and of the Right Way; He had warned them that if they followed a way other than the Right Way, it would lead them to Hell, in which they had been cast. But they had not listened to the Prophets. Hence, they rightly deserved the punishment which was being meted out to them at that time.
This thing has been pointed out over and over again in the Qur'an that the test for which Allah has sent man in the world is not being conducted by keeping man absolutely unaware and uninformed of the requirements of the test only to see whether he found the right way by himself or not; but Allah has made the most appropriate arrangements that could possibly be trade of guiding him to the Right Way, and it is that He has raised the Prophets and sent down the Books. Now the test of man lies in this whether he accepts the Prophets and the Books brought by them and adopts the straight way, or turns away from them to follow his own desires, whites and speculations. Thus, the Prophethood, in fact, is Allah's argument which He has established against man and on its acceptance or rejection depends his whole future life. No one, after the appointment of the Prophets, can present the excuse that he remained unaware of the Truth, or that he has been caught and put to the hard test unawares, or that he is being punished while he was innocent. This theme has been presented in countless different ways in the Qur'an; for instance, see Al-Baqarah: 213, and E.N. 230 on it; An-Nisa': 41-42, 165 and E N.'s 64 and 208; Al-An`am: 130-131, and E.N.'s 98-100; Bani Isra'il: 15 and E.N. 17; Ta Ha: 134; Al-Qasas 47, 59, 65 and E.N.'s 66, 83; Fatir: 37; AlMu'min: 50 and E.N. 66.
15. That is, "Not only you but the people who have believed in and followed you also are misguided and lost in grave error."
16. "Had we only listened or understood": "Had we listened to the Prophets with attention as seekers after Truth or used our intellect to understand what actually was the message they were presenting before us." Here listening has been given priority over understanding, the reason being that the pre-requisite of obtaining guidance is to listen to what the Prophet teaches (or to read if it is in the written form, like a seeker after Truth). To ponder over it in an attempt to understand the truth is secondary. Without the Prophet's guidance man cannot by himself reach the Truth directly by using his intellect and common sense.
17. The word dhanb (sin) has been used in the singular. It means that the real sin because of which they became worthy of Hell was to belie the Messengers and refuse to obey them; all other sins are its consequences.
19. That is, there are two inevitable results of fearing God unseen:
(1) That whatever errors and sins one will have committed because of human weaknesses, will be forgiven provided these were not committed because of fearlessness of God; and
(2) that whatever good acts a man performs on the basis of this belief, he will be rewarded richly for them.
20. The address is to all human beings, whether they are believers or unbelievers. For the believer it contains the admonition that while living his life in the world he should always remember that not only his open and hidden deeds but even his secret intentions and innermost thoughts are not hidden from Allah; and for the unbeliever the warning that he may do whatever he may please fearless of God, but nothing that he does can remain un-noticed and unseen by Him.
20. The address is to all human beings, whether they are believers or unbelievers. For the believer it contains the admonition that while living his life in the world he should always remember that not only his open and hidden deeds but even his secret intentions and innermost thoughts are not hidden from Allah; and for the unbeliever the warning that he may do whatever he may please fearless of God, but nothing that he does can remain un-noticed and unseen by Him.
21. Another translation can be: "Would He not know His own creatures?" In the original man khalaqa has been used, which may mean: "Who has created" as well as "whom He has created, " In both cases the meaning remains the same. This is the argument for what has been said in the preceding sentence. That is, how is it possible that the Creator should be unaware of His creation? The creation may remain unaware of itself, but the Creator cannot be unaware of it. He has made every vein of your body, every fiber of your heart and brain. You breathe because He enables you to breathe, your limbs function because He enables them to function, How then can anything of yours remain hidden from Him?
22. The word Latif as used in the original means the One Who works in imperceptible ways as well as the One Who knows the hidden truths and realities.
English ◄ Chapter 67. Al-Mulk ► Intro. ◄ Verse 1-14 of 30 ► View Ar En Nt Recite Font Email
(67:1) Blessed is He1 in Whose Hand is the dominion of the Universe,2 and Who has power over everything;3
تَبٰرَكَ الَّذِىۡ بِيَدِهِ الۡمُلۡكُ وَهُوَ عَلٰى كُلِّ شَىۡءٍ قَدِيۡرُۙ ﴿67:1﴾
(67:2) Who created death and life that He might try you as to which of you is better in deed.4 He is the Most Mighty, the Most Forgiving;5
اۨلَّذِىۡ خَلَقَ الۡمَوۡتَ وَالۡحَيٰوةَ لِيَبۡلُوَكُمۡ اَيُّكُمۡ اَحۡسَنُ عَمَلًا ؕ وَهُوَ الۡعَزِيۡزُ الۡغَفُوۡرُۙ ﴿67:2﴾
(67:3) Who created the seven heavens one upon another.6 You will see no incongruity in the Merciful One's creation.7 Turn your vision again, can you see any flaw?8
الَّذِىۡ خَلَقَ سَبۡعَ سَمٰوٰتٍ طِبَاقًا ؕ مَا تَرٰى فِىۡ خَلۡقِ الرَّحۡمٰنِ مِنۡ تَفٰوُتٍ ؕ فَارۡجِعِ الۡبَصَرَۙ هَلۡ تَرٰى مِنۡ فُطُوۡرٍ ﴿67:3﴾
(67:4) Then turn your vision again, and then again; in the end your vision will come back to you, worn out and frustrated.
ثُمَّ ارۡجِعِ الۡبَصَرَ كَرَّتَيۡنِ يَنۡقَلِبۡ اِلَيۡكَ الۡبَصَرُ خَاسِئًا وَّهُوَ حَسِيۡرٌ ﴿67:4﴾
(67:5) We have adorned the lower heaven9 with lamps,10 and have made them a means to drive away the satans.11 We have prepared for them the chastisement of the Blazing Fire.
وَلَـقَدۡ زَيَّـنَّا السَّمَآءَ الدُّنۡيَا بِمَصَابِيۡحَ وَجَعَلۡنٰهَا رُجُوۡمًا لِّلشَّيٰطِيۡنِ وَاَعۡتَدۡنَا لَهُمۡ عَذَابَ السَّعِيۡرِ ﴿67:5﴾
(67:6) The chastisement of Hell awaits those who disbelieve in their Lord.12 What a wretched destination!
وَلِلَّذِيۡنَ كَفَرُوۡا بِرَبِّهِمۡ عَذَابُ جَهَنَّمَؕ وَبِئۡسَ الۡمَصِيۡرُ ﴿67:6﴾
(67:7) When they will be cast into it, they will hear it roar as it boils,13
اِذَاۤ اُلۡقُوۡا فِيۡهَا سَمِعُوۡا لَهَا شَهِيۡقًا وَّهِىَ تَفُوۡرُۙ ﴿67:7﴾
(67:8) as though it will burst with rage. Every time a multitude is cast into it, its keepers will ask them: “Did no warner come to you?”14
تَكَادُ تَمَيَّزُ مِنَ الۡغَيۡظِؕ كُلَّمَاۤ اُلۡقِىَ فِيۡهَا فَوۡجٌ سَاَلَهُمۡ خَزَنَـتُهَاۤ اَلَمۡ يَاۡتِكُمۡ نَذِيۡرٌ ﴿67:8﴾
(67:9) They will say: “Yes, a warner came to us, but we gave the lie to him and said: 'Allah has revealed nothing. You are surely in huge error.'15
قَالُوۡا بَلٰى قَدۡ جَآءَنَا نَذِيۡرٌ ۙ فَكَذَّبۡنَا وَقُلۡنَا مَا نَزَّلَ اللّٰهُ مِنۡ شَىۡءٍ ۖۚ اِنۡ اَنۡتُمۡ اِلَّا فِىۡ ضَلٰلٍ كَبِيۡرٍ ﴿67:9﴾
(67:10) They will say: 'If we had only listened and understood,16 we would not be among the inmates of the Blazing Fire.'”
وَقَالُوۡا لَوۡ كُنَّا نَسۡمَعُ اَوۡ نَعۡقِلُ مَا كُنَّا فِىۡۤ اَصۡحٰبِ السَّعِيۡرِ ﴿67:10﴾
(67:11) Thus will they confess their sins.17 Damned are these inmates of the Blazing Fire.
فَاعۡتَرَفُوۡا بِذَنۡۢبِهِمۡۚ فَسُحۡقًا لِّاَصۡحٰبِ السَّعِيۡرِ ﴿67:11﴾
(67:12) Surely forgiveness and a mighty reward19 await those who fear Allah without seeing Him.18
اِنَّ الَّذِيۡنَ يَخۡشَوۡنَ رَبَّهُمۡ بِالۡغَيۡبِ لَهُمۡ مَّغۡفِرَةٌ وَّاَجۡرٌ كَبِيۡرٌ ﴿67:12﴾
(67:13) Whether you speak in secrecy or aloud, (it is all the same to Allah). He even knows the secrets that lie hidden in the breasts of people.20
وَاَسِرُّوۡا قَوۡلَـكُمۡ اَوِ اجۡهَرُوۡا بِهٖؕ اِنَّهٗ عَلِيۡمٌۢ بِذَاتِ الصُّدُوۡرِ ﴿67:13﴾
(67:14) Would He not know, He Who has created,21 when He is All-Subtle,22 All-Aware?
اَلَا يَعۡلَمُ مَنۡ خَلَقَؕ وَهُوَ اللَّطِيۡفُ الۡخَبِيۡرُ ﴿67:14﴾
1. Tabaraka is a superlative from barkat. Barkat comprehends the meanings of exaltation and greatness, abundance and plentifulness, permanence and multiplicity of virtues and excellences. When the superlative tabaraka is formed from it, it gives the meaning that Allah is infinitely noble and great; He is superior to everything beside Himself in His essence and attributes and works; His beneficence is infinite, and His excellences are permanent and everlasting. (For further explanation, see E.N. 43 of AI-A`raf, E.N. 1.4 of Al-Mu'minun E.N.'s 1 and 19 of Al-Furqan).
2. As the word al-Mulk has been used definitely, it cannot be taken in any limited meaning. Inevitably it would imply sovereignty over everything that exists in the Universe. "In Whose hand is the Kingdom' does not mean that He has physical hands, but that He is possessor of all power and authority and no one else has any share in it.
3. That is, He can do whatever He wills: nothing can frustrate or hinder Him from doing what He pleases.
4. That is, the object of giving life to men in the world and causing their death is to test them to see which of them is best in deeds. Allusion has been made in this brief sentence to a number of truths:
(1) That life and death are given by Allah; no one else can grant life nor cause death;
(2) that neither the life nor the death of a creation like man, which has been given the power to do both good and evil, is purposeless; the Creator has created him in the world for the test: life is for. him the period of the test and death means that the time allotted for the test has come to an end;
(3) that for the sake of this very test the Creator has given every man an opportunity for action, so that he may do good or evil in the world and practically show what kind of a man he is;
(4) that the Creator alone will decide who has done good or evil; it is not for us to propose a criterion for the good and the evil deeds but for Almighty Allah; therefore, whoever desires to get through the test, will have to find out what is the criterion of a good deed in His sight; the fifth point is contained in the meaning of the test itself, that is, every person will be recompensed according to his deeds, for if there was no reward or punishment the test would be meaningless.
5. This has two meanings and both are implied here:
(1),'That He is Almighty: in spite of being dominant over all His creatures, He is Merciful and Forgiving for them, not tyrannous and cruel; and
(2) that He has full power to punish the evildoers: no one can escape His punishment; but He is forgiving for him who feels penitent, refrains from evil and asks for His forgiveness.
6. For explanation, see E.N. 34 of AI-Baqarah, E.N 2 of Ar-Ra`d, E.N. 8 of Al-Hijr, E.N. 113 of Al-Hajj, E.N. 15 of Al-Mu'minun, E.N. 5 of As-Saaffat, E.N. 90 of Al-Mu'min.
7. Literally, tafawut is disproportion: two things being out of accord and agreement with each other. So, the Divine words mean: "You will not see any indiscipline, any disorder and discordance anywhere in the universe, there is nothing disjointed and out of proportion in this world created by Allah: all its parts are well connected and in perfect harmony and coordination.
8. The word futur means a crack, rift, fissure, or a thing's being split and broken. The verse means to say that the whole universe is so closely well-knit and everything in it, from a particle on the earth to the huge galaxies, so well connected and coherent that the continuity of the system of the universe seems to break nowhere, however hard one may try to probe and investigate. (For further explanation, see E.N. 8 of Surah Qaf).
9. "The nearest heaven": the heaven the stars and planets of which can be seen with the naked eye; the objects beyond that which can be seen only through telescopes are the distant heaven; and the heavens still farther away are those which have not yet been seen even with telescopes.
10. The word masabih in the original has been used as a common noun, and therefore, automatically gives the meaning of the lamp's being splendid and glorious. It means: "We have not created this universe dark, dismal and desolate, but have decked and decorated it with stars, the glory and grandeur of which at night strike man with amazement."
11. This does not mean that the stars themselves are pelted at the Satans, nor that the meteorites shoot out only to drive away the Satans, but it means that the countless meteorites which originate from the stars and wander in space at tremendous speeds and which also fall to the earth in a continuous shower prevent the Satans of the earth from ascending to the heavens. Even if they try to ascend heavenward these meteorites drive them away. This thing has been mentioned here because the Arabs believed about the soothsayers, and this also was the claim made by the soothsayers themselves, that the Satans were under their control, or that they had a close contact with them, and through them they received news of the unseen, and thus, could foretell the destinies of the people. That is why at several places in the Qur'an, it has been stated that there is absolutely no possibility of the Satans' ascending to the heavens and bringing news of the unseen. (For explanation, see E.N.'s 9-12 of AI-Hijr, E.N.'s 6, 7 of As-Saaffat).
As for the truth about meteorites, man's information in this regard is still without a scientific basis. However, the theory which seems best to account for all the facts known today and the information gathered from the examination of the meteorites fallen on the earth, is that meteorites originate from the disintegration of one or more planets and wander in space and sometimes fall to the earth under its gravitational pull. (See Encyclopedia Britannica, vol. XV, under "Meteorites").
12. That is, the fate of all those,whether men or Satans, who disbelieve in their Lord. (For the explanation of the meaning of disbelieving in the Lord (Rabb), see E.N 161 of AI-Baqarah, E.N. 178 of An-Nisa', E.N. 39 of Al-Kahf, E,N. 3 of Al-Mu'min
13. The word shahiq is used for producing a cry like the ass's braying. The sentence may also mean that it could be the sound of Hell itself, as well as that it would be the sound coming from Hell, where the people already flung into it would be screaming and crying. This second meaning is supported by Surah Hud: 106, where it has been said: "Therein they will pant and hiss (because of thirst)", and the first meaning is confirmed by Al-Furqan: 12, which says: "When the Hell will see them from afar, they will hear the sounds of its raging and roaring." On this basis, the correct meaning is that it would be the noise made both by Hell and by the dwellers of Hell.
14. The real nature of this question will not be of a question that the keepers of Hell would like to ask them whether a warner from Allah had come to them or not, but the object would be to make them realize that no injustice had been done to them by casting them into Hell. They would try to make them confess that Allah had not kept them uninformed and unwarned: He had sent the Prophets to them; He had informed them of the truth and of the Right Way; He had warned them that if they followed a way other than the Right Way, it would lead them to Hell, in which they had been cast. But they had not listened to the Prophets. Hence, they rightly deserved the punishment which was being meted out to them at that time.
This thing has been pointed out over and over again in the Qur'an that the test for which Allah has sent man in the world is not being conducted by keeping man absolutely unaware and uninformed of the requirements of the test only to see whether he found the right way by himself or not; but Allah has made the most appropriate arrangements that could possibly be trade of guiding him to the Right Way, and it is that He has raised the Prophets and sent down the Books. Now the test of man lies in this whether he accepts the Prophets and the Books brought by them and adopts the straight way, or turns away from them to follow his own desires, whites and speculations. Thus, the Prophethood, in fact, is Allah's argument which He has established against man and on its acceptance or rejection depends his whole future life. No one, after the appointment of the Prophets, can present the excuse that he remained unaware of the Truth, or that he has been caught and put to the hard test unawares, or that he is being punished while he was innocent. This theme has been presented in countless different ways in the Qur'an; for instance, see Al-Baqarah: 213, and E.N. 230 on it; An-Nisa': 41-42, 165 and E N.'s 64 and 208; Al-An`am: 130-131, and E.N.'s 98-100; Bani Isra'il: 15 and E.N. 17; Ta Ha: 134; Al-Qasas 47, 59, 65 and E.N.'s 66, 83; Fatir: 37; AlMu'min: 50 and E.N. 66.
15. That is, "Not only you but the people who have believed in and followed you also are misguided and lost in grave error."
16. "Had we only listened or understood": "Had we listened to the Prophets with attention as seekers after Truth or used our intellect to understand what actually was the message they were presenting before us." Here listening has been given priority over understanding, the reason being that the pre-requisite of obtaining guidance is to listen to what the Prophet teaches (or to read if it is in the written form, like a seeker after Truth). To ponder over it in an attempt to understand the truth is secondary. Without the Prophet's guidance man cannot by himself reach the Truth directly by using his intellect and common sense.
17. The word dhanb (sin) has been used in the singular. It means that the real sin because of which they became worthy of Hell was to belie the Messengers and refuse to obey them; all other sins are its consequences.
19. That is, there are two inevitable results of fearing God unseen:
(1) That whatever errors and sins one will have committed because of human weaknesses, will be forgiven provided these were not committed because of fearlessness of God; and
(2) that whatever good acts a man performs on the basis of this belief, he will be rewarded richly for them.
20. The address is to all human beings, whether they are believers or unbelievers. For the believer it contains the admonition that while living his life in the world he should always remember that not only his open and hidden deeds but even his secret intentions and innermost thoughts are not hidden from Allah; and for the unbeliever the warning that he may do whatever he may please fearless of God, but nothing that he does can remain un-noticed and unseen by Him.
20. The address is to all human beings, whether they are believers or unbelievers. For the believer it contains the admonition that while living his life in the world he should always remember that not only his open and hidden deeds but even his secret intentions and innermost thoughts are not hidden from Allah; and for the unbeliever the warning that he may do whatever he may please fearless of God, but nothing that he does can remain un-noticed and unseen by Him.
21. Another translation can be: "Would He not know His own creatures?" In the original man khalaqa has been used, which may mean: "Who has created" as well as "whom He has created, " In both cases the meaning remains the same. This is the argument for what has been said in the preceding sentence. That is, how is it possible that the Creator should be unaware of His creation? The creation may remain unaware of itself, but the Creator cannot be unaware of it. He has made every vein of your body, every fiber of your heart and brain. You breathe because He enables you to breathe, your limbs function because He enables them to function, How then can anything of yours remain hidden from Him?
22. The word Latif as used in the original means the One Who works in imperceptible ways as well as the One Who knows the hidden truths and realities.
English ◄ Chapter 67. Al-Mulk ► Intro. ◄ Verse 1-14 of 30 ► View Ar En Nt Recite Font Email
Wednesday, November 10, 2010
CDC: Almost 60 Million lacked Insurance
From: http://pagingdrgupta.blogs.cnn.com/2010/11/09/cdc-59-1-million-lacked-insurance-in-2009/?hpt=T2
CDC: 59.1 million lacked insurance
The number of Americans without health insurance is rising, and it's not just those living in poverty who are affected. According to the Centers for Disease Control and Prevention's new Vital Signs report, 59.1 million people had no health insurance for at least some part of the 12-month period that ended in March of this year. That's up 400,000 people from 2009.
Of that 59.1 million people, about 50 million aged 18 to 64 years had no health insurance, according to the CDC– the most ever recorded in that age group.
The data is from the National Health Interview Survey covering 2006 through 2009 and the first quarter of 2010. Over that time, the number of people without insurance in the 18- to 64-year-old age group has increased an average of 1.1 million Americans per year. Half of the overall increase are among people with family incomes twice to three times higher than the federal poverty level of about $22,000 for a family of four.
Dr. Thomas Frieden, director of the CDC, says the numbers mean access to care is seriously affected. "Private insurance coverage has been falling steadily for at least the last 10 years," Frieden said. "The public insurance safety net helped cover children, but private insurance fell by 9 percent." The uninsurance rate is three times higher in adults than children, according to the CDC.
The report also found adults without health insurance were three times more likely to skip or delay care because of cost. Last year, more than 40 percent of adults aged 18-to-64 years who had chronic diseases such as diabetes, asthma or high blood pressure and didn't have insurance admitted they went without care. Such delays can lead to poorer patient outcomes and higher costs. One reason, according to Frieden, is that people without insurance are much less likely to have a regular doctor.
There are stark differences in health insurance coverage in state-to-state comparisons. In Massachusetts, because the state has strong policies on health care coverage, only 6 percent of adults are uninsured. In Texas, 29 percent of adults have no health insurance, according to the CDC.
The CDC says the Affordable Care Act is expected to cover up to 94 percent of people under 65 years by 2019. That's an additional 32 million Americans.
Another measurement of the uninsured, from the U.S. Census Bureau shows 50.7 million people were without insurance for 2009. The Census Bureau figure, reported in September, reflects how many people were uninsured for the full calendar year.
Post by: Saundra Young - CNN Medical Senior ProducerFiled under: Healthcare Costs
Blogger comment:
This is unjust. crazy and inhuman. I saw personally a patient die for coming late with severe pneumonia to the hospital hoping that he would get better since he can not afford the hospital bill. Another waiting outside in the hospital park with severe chest pain hoping it will subside so he would not need to enter the hospital and need to pay thousands of dollars bill. See my health plan that I offered to the American politicians in return to lift millions of Muslims and Arab Christians from poverty and medical health problems. See my book, read it for free in the Internet:
http://books.google.com/books?id=FzJ3NtHcpFYC&printsec=frontcover&dq=maged+taman&source=bl&ots=ycaGd4QZER&sig=E-13WMvK4k_7lOx-jdiORq28ZXk&hl=en&ei=VYzaTOKOIoa4sAPa1-DRBw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBYQ6AEwADgK#v=onepage&q&f=false
If you are interested to save America and the World tell your politicians to talk to a large group of Muslims leaders and those leaders can sit down and talk to me how to save America. I am not an arrogant person but they were very arrogant against me and the God of Abraham, Isaac and Ishmael.
CDC: 59.1 million lacked insurance
The number of Americans without health insurance is rising, and it's not just those living in poverty who are affected. According to the Centers for Disease Control and Prevention's new Vital Signs report, 59.1 million people had no health insurance for at least some part of the 12-month period that ended in March of this year. That's up 400,000 people from 2009.
Of that 59.1 million people, about 50 million aged 18 to 64 years had no health insurance, according to the CDC– the most ever recorded in that age group.
The data is from the National Health Interview Survey covering 2006 through 2009 and the first quarter of 2010. Over that time, the number of people without insurance in the 18- to 64-year-old age group has increased an average of 1.1 million Americans per year. Half of the overall increase are among people with family incomes twice to three times higher than the federal poverty level of about $22,000 for a family of four.
Dr. Thomas Frieden, director of the CDC, says the numbers mean access to care is seriously affected. "Private insurance coverage has been falling steadily for at least the last 10 years," Frieden said. "The public insurance safety net helped cover children, but private insurance fell by 9 percent." The uninsurance rate is three times higher in adults than children, according to the CDC.
The report also found adults without health insurance were three times more likely to skip or delay care because of cost. Last year, more than 40 percent of adults aged 18-to-64 years who had chronic diseases such as diabetes, asthma or high blood pressure and didn't have insurance admitted they went without care. Such delays can lead to poorer patient outcomes and higher costs. One reason, according to Frieden, is that people without insurance are much less likely to have a regular doctor.
There are stark differences in health insurance coverage in state-to-state comparisons. In Massachusetts, because the state has strong policies on health care coverage, only 6 percent of adults are uninsured. In Texas, 29 percent of adults have no health insurance, according to the CDC.
The CDC says the Affordable Care Act is expected to cover up to 94 percent of people under 65 years by 2019. That's an additional 32 million Americans.
Another measurement of the uninsured, from the U.S. Census Bureau shows 50.7 million people were without insurance for 2009. The Census Bureau figure, reported in September, reflects how many people were uninsured for the full calendar year.
Post by: Saundra Young - CNN Medical Senior ProducerFiled under: Healthcare Costs
Blogger comment:
This is unjust. crazy and inhuman. I saw personally a patient die for coming late with severe pneumonia to the hospital hoping that he would get better since he can not afford the hospital bill. Another waiting outside in the hospital park with severe chest pain hoping it will subside so he would not need to enter the hospital and need to pay thousands of dollars bill. See my health plan that I offered to the American politicians in return to lift millions of Muslims and Arab Christians from poverty and medical health problems. See my book, read it for free in the Internet:
http://books.google.com/books?id=FzJ3NtHcpFYC&printsec=frontcover&dq=maged+taman&source=bl&ots=ycaGd4QZER&sig=E-13WMvK4k_7lOx-jdiORq28ZXk&hl=en&ei=VYzaTOKOIoa4sAPa1-DRBw&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBYQ6AEwADgK#v=onepage&q&f=false
If you are interested to save America and the World tell your politicians to talk to a large group of Muslims leaders and those leaders can sit down and talk to me how to save America. I am not an arrogant person but they were very arrogant against me and the God of Abraham, Isaac and Ishmael.
Monday, November 08, 2010
First Chapter of the Quran
From: www.islamicity.com
By Dr. Jaafar Sheikh
“In the name of God, Most Gracious, Most Merciful
All praise is to God, Lord of all the worlds
Most Gracious, Most Merciful
Master of the Day of Judgment
You Alone do we worship and You Alone do we ask for help
Guide us to the right path
The Path of those on whom You bestowed Your bounties
Not the path of those who incurred Your wrath or those who went astray.” (Quran 1:1-7)
These, Prophet Muhammad tells us, are the most important words that have ever been revealed by God to any Prophet; there is nothing like them in any scripture including the Quran. No wonder because by sincerely uttering these words you profess your belief in the most important facts about your Creator, and ask Him to grant you the most important things you need to be a true servant of His.
All praise is to God
When you state that all praise is to God you acknowledge the fact that only He has all the attributes of perfection and that only He is the bestower of all the bounties that any of His creation enjoys. And since gratefulness is the essence of worship, you are in effect also acknowledging the fact that only He is the one who deserves to be worshipped.
Lord of all the worlds
The Arabic word for Lord, rub, conveys the meaning of being the one who owns, who creates, who sustains and who looks after all that exists. The only relationship between Him and every other existent is that of the Creator to the created. He cannot therefore be the father of anyone in any real sense; Creator and father is a contradiction in terms. You don’t create your child, you beget it. It is because of this that the Quran keeps reminding those who claim that God has children - the Arabs who used to say that the angels are the daughters of God, the Christians who say that Jesus is the son of God, and a Jewish sect who used to believe that Ezra is the son of God - that God is the Creator and Owner of everything.
Most Gracious, Most Merciful
The two Arabic words, Rahman and Raheem, for which these English phrases stand, are two intensive forms of a root which conveys the meaning of mercy. Rahman is more intensive than Raheem, and refers to God’s all-encompassing mercy, His mercy to all His creation in this life and the life to come. Raheem refers to His special mercy to the faithful. No created being can therefore be Rahman, but created beings can be described as raheem in a limited and special sense.
Master of the Day of Judgment
God is the Master of all days and all things, but while some people can have some limited mastership or even falsely claim to have it, no one can be, or claim to be master in any sense on the day of reckoning. On that day God will ask all of His creation: “To whom is sovereignty today?” And the answer will be “To God, the One, the Irresistible.” This reminds us of the fact that this world is only a transient station on the road to the final abode where we shall either be rewarded or punished for what we do here. This in turn reminds us of the important fact that this world is a temporary place of test and that it is run according to a moral law to which the natural and social ones are only subservient. We should not therefore allow the immediate natural to blind us to the moral that is beyond.
You Alone do we worship and You Alone do we ask for help
The foregoing verses were like an introduction to this one. It is as if you are saying: because we acknowledge the fact that all praise is to You, that You are the Lord of all the worlds, that You are Most Gracious and Most Merciful, and that You Alone is the Master of the day of judgment, we hereby declare that we worship none but You and seek help from none except You. This verse emphasizes the fact that what is important is not only that You worship God, but that you worship none besides Him, because none except Him deserves to be worshipped. To worship none but God entails - among other things - that you obey none but Him in any absolute sense, love no one as or more than you love Him and pray to no one except Him. To seek help from none but God does not mean that you don’t extend or accept any help from any of God’s created beings in matters in which they have the power to help. It only means that you believe that even when you give or receive such help you believe that it is ultimately coming from God because nothing is this world happens without His will and power. So it is from Him alone that you are ultimately turning for help, and it is on him that you ultimately and absolutely depend.
Guide us to the right path
Having acknowledged all those truths about God, and having declared to Him that it is He Alone that we worship and ask for help, we now go on to ask Him to grant us the thing that we need most: knowing and taking the shortest road that leads to Him. Having known who God is, we are convinced that such guidance must come from Him, that it must be available to all who want to follow it, and that there must be no doubt about the fact that it is from Him. That guidance, we know, is no where to be found in any complete way except in God’s words, the words that He reveal to His chosen Prophets, people like Noah, Abraham, Moses, Jesus and Muhammad. But we also know for sure that none of the books that contain that guidance is now at our disposal except one - the Quran. It is to this Divine book that we must turn for a detailed description of the straight path that leads to our Lord. The straight path is necessarily one path; it does not change with the change of time or place. The words that describe it must therefore have the same meaning that the man to whom they were revealed had. With the increase of our knowledge, the richness of our experience, the depth of study and pondering we can continuously learn more from that basic meaning without contradicting it. Only the understanding and interpretation consistent with it is the correct one; all others must necessarily be false.
The Path of those on whom You bestowed Your bounties
The straight path described in the Quran is not a theoretical path; it is an actual path that some people before us have taken. To be sure that we had a good understanding of it, we must see to it that we are following in their footsteps. If your destination is a well-known city to which hundreds of people go every day, and you find yourself alone on what you thought was the road to it, you know you must be mistaken.
Not the path of those who incurred Your wrath or those who went astray
Just as you described that straight path in a positive way, you now describe it in a negative way. You ask your Lord to keep you away from the paths taken by two kinds of deviant people: those who know the truth about religion and yet refuse to act according to it, and are therefore hated; and those who make their religion subservient to their whims and opinions and are therefore gone astray. The Quran tells us in some detail about their main deviations, among the greatest of which is that they have no great respect for God or His words: they ascribe to Him imperfect, even insulting attributes; they distort His words at will to make them suit their own wishes or preferences; they side with the enemies of His religion against those whom they know to be nearer to it; they commit immoralities in the name of religion.
The web address of this article:http://www.islamreligion.com/articles/10190/
By Dr. Jaafar Sheikh
“In the name of God, Most Gracious, Most Merciful
All praise is to God, Lord of all the worlds
Most Gracious, Most Merciful
Master of the Day of Judgment
You Alone do we worship and You Alone do we ask for help
Guide us to the right path
The Path of those on whom You bestowed Your bounties
Not the path of those who incurred Your wrath or those who went astray.” (Quran 1:1-7)
These, Prophet Muhammad tells us, are the most important words that have ever been revealed by God to any Prophet; there is nothing like them in any scripture including the Quran. No wonder because by sincerely uttering these words you profess your belief in the most important facts about your Creator, and ask Him to grant you the most important things you need to be a true servant of His.
All praise is to God
When you state that all praise is to God you acknowledge the fact that only He has all the attributes of perfection and that only He is the bestower of all the bounties that any of His creation enjoys. And since gratefulness is the essence of worship, you are in effect also acknowledging the fact that only He is the one who deserves to be worshipped.
Lord of all the worlds
The Arabic word for Lord, rub, conveys the meaning of being the one who owns, who creates, who sustains and who looks after all that exists. The only relationship between Him and every other existent is that of the Creator to the created. He cannot therefore be the father of anyone in any real sense; Creator and father is a contradiction in terms. You don’t create your child, you beget it. It is because of this that the Quran keeps reminding those who claim that God has children - the Arabs who used to say that the angels are the daughters of God, the Christians who say that Jesus is the son of God, and a Jewish sect who used to believe that Ezra is the son of God - that God is the Creator and Owner of everything.
Most Gracious, Most Merciful
The two Arabic words, Rahman and Raheem, for which these English phrases stand, are two intensive forms of a root which conveys the meaning of mercy. Rahman is more intensive than Raheem, and refers to God’s all-encompassing mercy, His mercy to all His creation in this life and the life to come. Raheem refers to His special mercy to the faithful. No created being can therefore be Rahman, but created beings can be described as raheem in a limited and special sense.
Master of the Day of Judgment
God is the Master of all days and all things, but while some people can have some limited mastership or even falsely claim to have it, no one can be, or claim to be master in any sense on the day of reckoning. On that day God will ask all of His creation: “To whom is sovereignty today?” And the answer will be “To God, the One, the Irresistible.” This reminds us of the fact that this world is only a transient station on the road to the final abode where we shall either be rewarded or punished for what we do here. This in turn reminds us of the important fact that this world is a temporary place of test and that it is run according to a moral law to which the natural and social ones are only subservient. We should not therefore allow the immediate natural to blind us to the moral that is beyond.
You Alone do we worship and You Alone do we ask for help
The foregoing verses were like an introduction to this one. It is as if you are saying: because we acknowledge the fact that all praise is to You, that You are the Lord of all the worlds, that You are Most Gracious and Most Merciful, and that You Alone is the Master of the day of judgment, we hereby declare that we worship none but You and seek help from none except You. This verse emphasizes the fact that what is important is not only that You worship God, but that you worship none besides Him, because none except Him deserves to be worshipped. To worship none but God entails - among other things - that you obey none but Him in any absolute sense, love no one as or more than you love Him and pray to no one except Him. To seek help from none but God does not mean that you don’t extend or accept any help from any of God’s created beings in matters in which they have the power to help. It only means that you believe that even when you give or receive such help you believe that it is ultimately coming from God because nothing is this world happens without His will and power. So it is from Him alone that you are ultimately turning for help, and it is on him that you ultimately and absolutely depend.
Guide us to the right path
Having acknowledged all those truths about God, and having declared to Him that it is He Alone that we worship and ask for help, we now go on to ask Him to grant us the thing that we need most: knowing and taking the shortest road that leads to Him. Having known who God is, we are convinced that such guidance must come from Him, that it must be available to all who want to follow it, and that there must be no doubt about the fact that it is from Him. That guidance, we know, is no where to be found in any complete way except in God’s words, the words that He reveal to His chosen Prophets, people like Noah, Abraham, Moses, Jesus and Muhammad. But we also know for sure that none of the books that contain that guidance is now at our disposal except one - the Quran. It is to this Divine book that we must turn for a detailed description of the straight path that leads to our Lord. The straight path is necessarily one path; it does not change with the change of time or place. The words that describe it must therefore have the same meaning that the man to whom they were revealed had. With the increase of our knowledge, the richness of our experience, the depth of study and pondering we can continuously learn more from that basic meaning without contradicting it. Only the understanding and interpretation consistent with it is the correct one; all others must necessarily be false.
The Path of those on whom You bestowed Your bounties
The straight path described in the Quran is not a theoretical path; it is an actual path that some people before us have taken. To be sure that we had a good understanding of it, we must see to it that we are following in their footsteps. If your destination is a well-known city to which hundreds of people go every day, and you find yourself alone on what you thought was the road to it, you know you must be mistaken.
Not the path of those who incurred Your wrath or those who went astray
Just as you described that straight path in a positive way, you now describe it in a negative way. You ask your Lord to keep you away from the paths taken by two kinds of deviant people: those who know the truth about religion and yet refuse to act according to it, and are therefore hated; and those who make their religion subservient to their whims and opinions and are therefore gone astray. The Quran tells us in some detail about their main deviations, among the greatest of which is that they have no great respect for God or His words: they ascribe to Him imperfect, even insulting attributes; they distort His words at will to make them suit their own wishes or preferences; they side with the enemies of His religion against those whom they know to be nearer to it; they commit immoralities in the name of religion.
The web address of this article:http://www.islamreligion.com/articles/10190/
Sunday, November 07, 2010
The Quran: The clear verses and verses need to be understood to be clear
Dr. Abu Ameenah Bilal Philips
The Qur'aan has described itself in various verses as being entirely muhkam, in one verse as being entirely mutashaabih, and in another verse as being partially muhkam and partially mutashaabih. There is no contradiction here, because the first two cases use the words in their general sense, while the final one uses the words according to a more technical meaning. Since the general meaning of the Arabic term muhkam is "perfected" or "completely formed," the whole Qur'aan may be referred to as being muhkam in respect to it construction, its logic, and its message. Hence, we find Allaah referring to the Qur'aan as follows:
"Alif, Laam, Raa. A Book from the Wise and Aware (Allaah), whose
verses were made muhkam, then explained." (Soorah Hood (11):1)
Likewise, Allaah applied the general meaning of mutashaabih, "mutually resembling one another" or "similar," to the whole Qur'aan in the following verse:
"Allaah has revealed the best speech (in the form of) a mutashaabih
book repeating (its message)." (Soorah az-Zumar (39):23.)
That is, all of the verses of the Qur'aan resemble each other in their rhythmic and poetic perfection, and they all mutually confirm each other's meanings. However, the specific meanings of these two terms play a very important role in the science of tafseer. Those meanings are contained in the following verse, along with a very stern warning:
"It is He Who revealed the Book to you; in it are muhkamaat verses which are the essence of the Book (umm al-kitaab) and other (verses) which are mutashaabihaat. As for those whose hearts are twisted, they follow the mutashaabih, seeking to sow discord and searching for its inner meanings, but no one knows its inner meaning except Allaah. And those firmly grounded in knowledge say, 'We believe in it, as it is all from our Lord.' Yet, none will realize (this) except the wise." (Soorah Aal 'Imraan (3):7.)
Hence, the muhkam could be defined as those verses whose meanings are clear, and the mutashaabih as those verses whose inner meanings are known only to Allaah. 'Aa'ishah reported that once the Prophet (r) recited the above mentioned verse and said,
" If you meet those who seek out the obscure verses (mutashaabih), they are the ones whom Allaah has named in the Qur'aan, so beware of them." (Collected by al-Bukhaaree (Sahih Al-Bukhari, Vol. 6, pp. 53-4, no. 70) and Muslim (Sahih Muslim, vol. 4, p. 1402, No. 6442). (Dr. Abu Ameenah Bilal Philips, Usool At-Tafseer The Methodology of Qur'anic Interpretation, pp. 181-182, Source)
Shaykh Abu Ammar Yasir al-Qadhi concludes it off by saying:
In conclusion, Allaah has called the whole Qur`aan muhkam, meaning that it is a clear source of guidance and a criterion between good and evil; He has also called the whole Qur`aan muttashaabih, meaning that its verses are similar to one another in beauty and aid one another in meaning; and, finally, He has called part of it muhkam and part muttashaabih, meaning that part of the Qur`aan is clear and not open to distortion, and part of it is unclear and open to distortion by those 'who have a deviation in their hearts.' The portion that is muhkam forms the foundation of the Book, meaning that it comprises all the moral and social laws that mankind needs for its guidance. The muttashaabih portion of the Qur`aan is clear in its meaning to 'those well grounded in knowledge,' and it is necessary to understand these muttashaabih portions in light of the muhkam ones. The actuality of the muttashaabih verses, however, are known only to Allaah. (Shaykh Abu Ammar Yasir al-Qadhi, On the Muhkam and Muttashaabih, Source)
Blogger comment:
The Quran verses are two kinds both of them are perfected and clear. The first group which are Muhakam (confirmed, perfected and clear) , most people can read and understand. The Mutashapah (which mean may not be clear) does not mean these verses to be confusing or contradicting or illusive but mean these verses may not be clear as yet. For example the origin of the universe and earth was a verse that Muslims at the time of the prophet was not sure about its proper meaning but they did that only recently after we found it confirm the big bang theory.
أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنَ الْمَاء كُلَّ شَيْءٍ حَيٍّ أَفَلَا يُؤْمِنُونَ (21:30)
21:30 (Picktall) Have not those who disbelieve known that the heavens and the earth were of one piece, then We parted them, and We made every living thing of water? Will they not then believe? -
That is why God in the 3:7 verse described that people who are well grounded in knowledge of the Quran though do not confess to know all the meanings of the verses but they confess by their faith in the words of God. They red all the Quran and understood it well so the few verses that they did not understand well knew that God did not reveal to humans its explanation as yet.
It is He Who has sent down to you (Muhammad) the Book (this Qur'an). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkam (commandments, etc.), Al-Fara'id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers, etc.)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from our Lord." And none receive admonition except men of understanding. (Tafsir At-Tabari). S. 3:7
The Qur'aan has described itself in various verses as being entirely muhkam, in one verse as being entirely mutashaabih, and in another verse as being partially muhkam and partially mutashaabih. There is no contradiction here, because the first two cases use the words in their general sense, while the final one uses the words according to a more technical meaning. Since the general meaning of the Arabic term muhkam is "perfected" or "completely formed," the whole Qur'aan may be referred to as being muhkam in respect to it construction, its logic, and its message. Hence, we find Allaah referring to the Qur'aan as follows:
"Alif, Laam, Raa. A Book from the Wise and Aware (Allaah), whose
verses were made muhkam, then explained." (Soorah Hood (11):1)
Likewise, Allaah applied the general meaning of mutashaabih, "mutually resembling one another" or "similar," to the whole Qur'aan in the following verse:
"Allaah has revealed the best speech (in the form of) a mutashaabih
book repeating (its message)." (Soorah az-Zumar (39):23.)
That is, all of the verses of the Qur'aan resemble each other in their rhythmic and poetic perfection, and they all mutually confirm each other's meanings. However, the specific meanings of these two terms play a very important role in the science of tafseer. Those meanings are contained in the following verse, along with a very stern warning:
"It is He Who revealed the Book to you; in it are muhkamaat verses which are the essence of the Book (umm al-kitaab) and other (verses) which are mutashaabihaat. As for those whose hearts are twisted, they follow the mutashaabih, seeking to sow discord and searching for its inner meanings, but no one knows its inner meaning except Allaah. And those firmly grounded in knowledge say, 'We believe in it, as it is all from our Lord.' Yet, none will realize (this) except the wise." (Soorah Aal 'Imraan (3):7.)
Hence, the muhkam could be defined as those verses whose meanings are clear, and the mutashaabih as those verses whose inner meanings are known only to Allaah. 'Aa'ishah reported that once the Prophet (r) recited the above mentioned verse and said,
" If you meet those who seek out the obscure verses (mutashaabih), they are the ones whom Allaah has named in the Qur'aan, so beware of them." (Collected by al-Bukhaaree (Sahih Al-Bukhari, Vol. 6, pp. 53-4, no. 70) and Muslim (Sahih Muslim, vol. 4, p. 1402, No. 6442). (Dr. Abu Ameenah Bilal Philips, Usool At-Tafseer The Methodology of Qur'anic Interpretation, pp. 181-182, Source)
Shaykh Abu Ammar Yasir al-Qadhi concludes it off by saying:
In conclusion, Allaah has called the whole Qur`aan muhkam, meaning that it is a clear source of guidance and a criterion between good and evil; He has also called the whole Qur`aan muttashaabih, meaning that its verses are similar to one another in beauty and aid one another in meaning; and, finally, He has called part of it muhkam and part muttashaabih, meaning that part of the Qur`aan is clear and not open to distortion, and part of it is unclear and open to distortion by those 'who have a deviation in their hearts.' The portion that is muhkam forms the foundation of the Book, meaning that it comprises all the moral and social laws that mankind needs for its guidance. The muttashaabih portion of the Qur`aan is clear in its meaning to 'those well grounded in knowledge,' and it is necessary to understand these muttashaabih portions in light of the muhkam ones. The actuality of the muttashaabih verses, however, are known only to Allaah. (Shaykh Abu Ammar Yasir al-Qadhi, On the Muhkam and Muttashaabih, Source)
Blogger comment:
The Quran verses are two kinds both of them are perfected and clear. The first group which are Muhakam (confirmed, perfected and clear) , most people can read and understand. The Mutashapah (which mean may not be clear) does not mean these verses to be confusing or contradicting or illusive but mean these verses may not be clear as yet. For example the origin of the universe and earth was a verse that Muslims at the time of the prophet was not sure about its proper meaning but they did that only recently after we found it confirm the big bang theory.
أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنَ الْمَاء كُلَّ شَيْءٍ حَيٍّ أَفَلَا يُؤْمِنُونَ (21:30)
21:30 (Picktall) Have not those who disbelieve known that the heavens and the earth were of one piece, then We parted them, and We made every living thing of water? Will they not then believe? -
That is why God in the 3:7 verse described that people who are well grounded in knowledge of the Quran though do not confess to know all the meanings of the verses but they confess by their faith in the words of God. They red all the Quran and understood it well so the few verses that they did not understand well knew that God did not reveal to humans its explanation as yet.
It is He Who has sent down to you (Muhammad) the Book (this Qur'an). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkam (commandments, etc.), Al-Fara'id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers, etc.)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from our Lord." And none receive admonition except men of understanding. (Tafsir At-Tabari). S. 3:7
Surah 28 - Al-Qasas - The Narration
From: http://www.quranexplained.co.uk/main-menu.htm
[Author's note] This is the 28th Surah of the Qur'an. It has 88 verses. This Surah touches upon history with its lessons as well as other precious guidance for everyday life. Denounce not the life of this world for the Hereafter or vice versa. With the Glorious Name of Allah, the Instant and Sustaining Source of all Mercy and Kindness.
28:1 T.S.M. Toor-e-Sina, Moses. Commandments were given to Moses at Mount Sinai.
28:2 Now these are Messages of the Book clear in itself and it makes things clear.
28:3 We narrate to you some history of Moses and Pharaoh, setting forth the Truth for the benefit of those who will believe.
28:4 Behold, Pharaoh exalted himself in the land and divided its people into castes. A tribe among them (the Israelites) he oppressed, killing their sons and sparing their women. Verily, he was of the corrupters. (2:49), (7:141), (40:25). [Prophet Joseph son of Prophet Israel Jacob had died around 1600 B.C. His successors gradually lost control of the government and the native Egyptians started up a slow but steady rebellion against the Israelites. About a century later around 1500 B.C. the Egyptians wrested control of the government and established a Kingdom. The Egyptian Kings from then on assumed the title 'Pharaoh'. They began persecuting the Israelites about 1400 B.C. and this persecution reached its zenith in the times of Prophet Moses, under the rule of Pharaoh Ramses II (King from 1290 to 1224 B.C.)]
28:5 But it was Our Will to bestow favor unto those who were oppressed in the land, and to make them leaders, and to make them inheritors.
28:6 And to establish them in the earth, and to show Pharaoh (the King) and Haman (the Chief Adviser and High Priest) and their troops what they feared from the Israelites (rebellion). [This Haman is quite different from the Persian Haman of the Old Testament who was an adviser to the Persian King Xerxes (who ruled eight hundred years later, from 486 to 465 B.C.). Whereas the 'Haman' of Pharaoh derives his name from the title borne by every successive High Priest of the Egyptian Kingdom. 'Ha-Amen' = High Priest of the Egyptian god Amon. So the Haman mentioned in the Qur'an refers to the High Priest during the reign of Ramses II. This information is important to bear in mind in order to avoid confusion.]
28:7 We inspired the mother of Moses, "Nourish him and when you worry for his life, then (place him in a box and) cast him into the river, and have no fear nor grieve. We shall bring him back to you and make him one of Our Messengers." [The mother of Moses was the wife of Amram (Imran). They had three children: Miriam, Aaron and Moses in that order. Mary, mother of Jesus had descended from Amram probably through Aaron, and that is how the Qur'an refers to her as Mariam daughter of Imran. The Royal decree of Pharaoh applied to the new born boys when Aaron was already a few years old].
28:8 And the family of Pharaoh picked him up, not knowing that he would become an enemy unto them and a source of grief. That is because Pharaoh, Haman and their troops were a folk bent on committing fault upon fault.
28:9 Now the wife of Pharaoh said, "A joy to the eye for me and you! Slay him not. He may well be of use to us, or we may adopt him as a son." And they perceived not (the future).
28:10 And the heart of the mother of Moses became void. She almost gave away his identity had We not strengthened her heart, so that she might remain a firm believer.
28:11 And so she said to his sister, "Follow him -and the girl (the 12 year old Miriam) watched him from afar, while they were not aware.
28:12 Now from the very beginning We caused him to refuse suckling from foster mothers. She (Miriam, the sister of baby Moses) said, "Shall I tell you of a family that can raise him for you and take good care of him?"
28:13 And thus We restored him to his mother so that her eye might be gladdened and that she might grieve no longer, and that she might know that Allah's Promise always comes true. But most of them know not.
28:14 Now when Moses reached full strength and maturity, We blessed him with wisdom and knowledge. This is how We reward those who live a balanced, virtuous life.
28:15 And one day the young Moses entered the city at a time when most of its people were resting unaware of what was going on in the streets. And there he encountered two men fighting with each other. One was of his people (a Hebrew) and the other of his (Egyptian) adversaries. His tribesman cried out to him for help against the one who was of the enemies - Whereupon Moses struck him with his fist and thus, (accidentally) brought about his end. But then he said to himself, "This is of Satan's doing! Verily, he is an open enemy, a misleader." (Moses, not yet commissioned to Prophethood, was denouncing his emotions).
28:16 And he prayed, "My Lord! Verily, I have hurt my 'Self'. Forgive me then." And He forgave him - for, indeed, He is the Forgiving, the Merciful. (Moses had intended only to help the weak and not to kill the other man).
28:17 He said, "My Lord! For You have bestowed Your Grace on me, nevermore shall I be a supporter of the guilty."
28:18 And next morning he was in the city, fearful and vigilant when, behold! The man who had asked him the day before cried out to him for help. Moses said to him, "You are indeed one erring manifestly."
28:19 But then, as soon as he was about to lay his hands on their enemy the man said, "O Moses! Would you kill me as you killed a person yesterday? Your aim is to become a tyrant in the land, for you care not to be of those who set things right."
28:20 And then and there a man came running from the other side of the city, and said, "O Moses! Behold, the chiefs are considering your case with a view to killing you. You better leave immediately. Verily, I am of those who wish you well."
28:21 So he escaped from there, fearful, vigilant. He said, "My Lord! Save me from the oppressive people."
28:22 As he turned his face towards Midyan, he said to himself, "It may well be that my Lord will guide me onto the right road."
28:23 Now when he arrived at the wells of Midyan, he found a crowd of people watering their herds and flocks. And he found two women who were keeping away their flocks. He asked, "What is the matter with you?" They said, "We cannot water our flocks until the shepherds take back their flocks. And our father is a very old man."
28:24 So he watered their flocks for them; then he turned back to the shade (of the tree he had been relaxing under). And he said, "My Lord! I am in dire need of any good that You bestow upon me and any opportunity that You provide me for doing good."
28:25 Shortly afterwards, one of the two maidens came to him walking shyly, and said, "Behold, my father invites you, so that he might duly reward you for having watered our flocks for us." As soon as Moses came unto him and told him the story, he said, "Have no fear! You are now safe from those oppressive folk."
28:26 Said one of the two maidens, "O My father! Hire him! For, the best one you can hire is the competent, the trustworthy."
28:27 He (the father) said, "Behold, I am willing to let you marry one of these two daughters of mine on the understanding that you will remain eight pilgrimages (years) in my service. Then if you make it ten, it will be a grace from you. I do not want to impose any hardship on you. God Willing, you will find me righteous in all my dealings."
28:28 He (Moses) said, "Be that the agreement between me and you. Whichever of the two terms I fulfill, there will be no injustice to me. And Allah be Witness to all that we say." (Moses married Shoaib's daughter Zipporah and in time they had two sons).
28:29 And when Moses had fulfilled his term, and was traveling with his family, he saw a fire on the slope of Mount Toor of Sinai. He said to his family, "Stay here. Behold, I have seen a fire. I hope to bring you some information from there, or a burning torch, that you may warm yourselves."
28:30 But when he came close to it, he was called from the right side of the valley in the blessed field, from the tree, "O Moses! Behold! I, verily I am Allah, the Lord of the Worlds." (27:7-8).
28:31 (God said), "Rehearse your supporting power of Truth." Moses felt as if the mission assigned to him was like holding a huge dragon, and he retreated hesitating. (See (27:10) 'kannaha jann' -'as if it was a dragon, applies to the living Truth as well as to the great mission). We said, "O Moses! Draw near (to conviction), and fear not - for, behold, you are secure from harm." (7:107-108), (20:17-24), (26:32-33), (27:10-12).
28:32 "The Guidance enshrined in your heart will shine unblemished when you present it with confidence. And guard your heart against all fear. Then these two shall be your evidences from your Lord to Pharaoh and his chiefs, (the Divine Truth and your confident presentation). Verily, they are people drifting away from Moral Values."
28:33 Moses said, "My Lord! I killed a man among them and I am afraid they will kill me.
28:34 And my brother Aaron - he is far better in speech than I am. Send him, therefore, as a helper, so that he might more eloquently bear witness to my speaking the truth. I am afraid that they will accuse me of lying."
28:35 God said, "We shall strengthen your abilities with your brother, and We will give both of you power that they will not be able to touch you. By Our Commands! You shall triumph, - you two as well as those who follow you."
28:36 But as soon as Moses came to them with Our clear Messages, they said, "This is a mysteriously fabricated lie. We have never heard such sermon from our ancestors." [Note: They did not say, "We never saw a magic like this", they said, "We never heard such sermon."]
28:37 And Moses replied, "My Lord is best Aware as to who comes with Guidance from Him, and to whom the future belongs. Verily, the oppressors do not attain a happy state of mind."
28:38 Pharaoh said, "O Chiefs! I did not know that you could have any god other than myself. Well, then, O Haman! Kindle me a fire for baking bricks and then build me a lofty tower so that I may have a look at the god of Moses - although, behold, I deem that he is of the liars." [(40:30). Some historical records propose that the Pyramids of Egypt began to be built under that Royal decree. And (38:12) in the Qur'an alludes to that possibility.]
28:39 Thus Pharaoh and his forces continued to behave with unjust pride in the land - just as they thought that they would never have to appear before Us.
28:40 And so We seized him and his armies, and threw them into the sea. And behold, what happened to those oppressors in the end.
28:41 And We made them leaders, a pattern, of those who take people to the Fire, and no help shall they find on the Resurrection Day.
28:42 In this world We did cause a rejection to follow them, and they shall be among the despised ones on the Day of Resurrection.
28:43 And, indeed, We had given the Scripture to Moses, after We had annihilated several earlier communities, - to give Insight to people, and Guidance and Mercy, that they take heed.
28:44 And (O Prophet) you were not present on the Western slope (of Mount Sinai) when We expounded the Commandments to Moses, nor were you among those who witnessed his times.
28:45 Nay, but between them and you We brought forth many generations, and long was their life-span. And neither did you dwell among the people of Midyan, conveying to them Our Messages. Nay, but We have been sending Messengers.
28:46 And neither were you present on the slope of Mount Sinai when We called Moses. But you are sent as an act of your Lord's Grace, to warn people to whom no Warner has come before you, so that they may reflect. ((32:3), (36:6). Prophet Ishmael, the ancestor of Arabs, cannot be considered a Prophet to them since Children of Ishmael multiplied and inhabited Arabia as the Arab community long after his death. See (2:125) and introduction to Surah 11 Hud).
28:47 Otherwise, if disaster struck them as a result of their own actions, they might say, "Our Lord! Why did You not send a Messenger to us, that we might have followed Your Revelations and been of the believers?"
28:48 And yet, now that the Truth has come to them from Us, they say, "Why is he not given the like of what Moses was given?" (The supernatural miracles they had heard about). But, did not the generations before this Revelation reject the Truth of what Moses was given? They used to say, "Two examples of delusion, supporting each other (Moses and Aaron)! And they went ahead, "Behold, we refuse to accept either of the two (brothers)."
28:49 Say, "Produce then, a Book from Allah that would offer better Guidance than either of these two (the Torah and the Qur'an) - and I shall follow it! Do it if you are men of truth." [The Gospel is not mentioned here since, according to Jesus, he only came to fulfill the Law. Another point worth mentioning is that the Qur'an embraces all of the Truth that was given in the Torah].
28:50 And since they cannot respond to this challenge of yours, know that they are only following their desires. And who could be more astray than he who follows his own desire, devoid of Guidance from Allah? For, Allah does not intervene to guide people who displace Reason with desire.
28:51 Now, indeed, We have caused this Word to reach mankind step by step, so that they might take it to their heart. ('Wassalna' embraces 'step by step').
28:52 As for those whom We have given the Scripture before (and who understand that this Qur'an is a Divine Revelation like the ones before it) come to believe in this one as well.
28:53 And whenever it is conveyed to them, they say, "We believe in it, for it is the Truth from our Lord. Indeed, even before it we have been of those who submit (to a Supreme Authority)."
28:54 These will receive a twofold reward because they persevere, counter harsh behavior in a kind manner and distribute Our provision of guidance and sustenance among others. (13:22).
28:55 (Additionally) whenever they hear vain talk of ridicule, they withdraw from it decently and say, "To us our deeds and to you yours; Peace be upon you, we do not seek to join the ignorant. (25:72).
28:56 Verily, you cannot guide aright everyone you love, but it is Allah Who guides him who wishes to be guided. And He is best Aware of those who will be rightly guided. (2:272), (4:88), (10:99-100).
28:57 They (the Quraish) say, "If we were to follow the Guidance to which you invite us, we would be torn away from our land." Why - Have We not established for them a Secure Sanctuary, to which are brought all kinds of produce, a provision from Our Presence? But most of them do not make use of what they know.
28:58 And how many a town We annihilated, which exulted in their life of ease and plenty! Such that most of their dwelling places have remain deserted after them. For it is indeed We alone Who shall remain when all else have passed away!
28:59 Yet, your Lord never destroyed townships unless He sent a Messenger in their midst (the big city) who conveyed Our Commands to them. And never did We destroy the townships unless the people thereof violated human rights.
28:60 And whatever you have been given is a comfort and decor for the life of the world. And that which Allah has is better and more lasting. Will you not, then, use sense?
28:61 Is, then, he to whom We have given a goodly promise which he shall see fulfilled comparable to the one whom We have given the good things of this life, but who on the Resurrection Day, is to be among those brought up for punishment? (24:55).
28:62 On the Day He will call unto them, and will ask, "Where, now, are My 'partners' that you imagined?"
28:63 Those against whom the charge will be proved, will say, "Our Lord! These are the ones we misled. We misled them only because we were astray ourselves. We now disown them before you. It was not us they worshiped."
28:64 And it will be said, "Call upon all your 'partners'" - but the 'partners' will not answer them. Whereupon they will see the suffering - Ah, if they had allowed themselves to be guided!
28:65 And on the Day when He will call them and say, "What answer did you give to the Messengers?"
28:66 On that Day all arguments (they used to contrive) will be dimmed for them, nor will they ask one another.
28:67 But anyone who (in this life) repents and truly believes and helps others may well find himself among the successful.
28:68 Your Lord does create and choose according to His Laws. No choice do they have (against the Divine Laws). Glorified is Allah and High above all that they associate with Him. (In the ongoing Evolution in the Universe, species and nations advance according to the Law of Natural Selection).
28:69 And your Lord knows what their hearts conceal and what they reveal. (He is fully Aware of the subtle and manifest processes towards the fulfillment of His Plan).
28:70 For He is Allah, other than Whom there is no god. Unto Him is due all Praise, at the first and at the last. For Him is the Command, and to Him you shall be brought back.
28:71 Say, "Will you consider this: If Allah were to make the Night last over you till the Resurrection Day, what god is there other than Allah, who can give you light? Will you not, then, listen to the Truth?"
28:72 Say, "Will you consider this: If Allah were to make the Day last over you till the Resurrection Day, what god is there other than Allah, who can give you a Night in which you can rest? Will you not, then, see the Truth?"
28:73 For it is out of His Grace that He has made for you Night and Day - that you might rest therein, and that you may seek of His bounty - and so that you may be grateful.
28:74 And (think again) the Day He will call them, He will ask, "Where are My 'partners' whom you imagined?" (28:62).
28:75 And from every community We shall draw a witness (their Prophet) and We shall say to the rejecters, "Bring your proof for what you used to claim." Then shall they know that the Truth is indeed with Allah, and all they used to fabricate will forsake them.
28:76 Now, behold, Qaroon (Korah) was one of the people of Moses but he exalted himself and oppressed them (his own Hebrews). We had granted him such riches that his treasure-chests alone would have been a burden for a body of strong men ('miftah = key. 'maftah = chest under lock and key). Behold, his people said to him, "Exult not, for Allah does not love those who exult (in riches)." (Korah, a cousin of Moses, was the chief slave driver for Pharaoh, and for his wealth and advisory position he was next in power only to Pharaoh, and equal to Haman. Historically, this legendary "Trio" of despotism + priesthood + capitalism, has always joined hands in the exploitation of the masses).
28:77 "But seek with the wealth Allah has bestowed upon you, the Home of the Hereafter. And do not forget your portion in this world. Be kind to people, as Allah has been kind to you. Do not create corruption and disorder in the land (such that the poor becomes poorer). Allah does not love the corrupters."
28:78 He replied, "This wealth has been given to me because of the knowledge that is in me." Did he not know that Allah's Law of Requital had annihilated, before him, whole generations which were superior to him in strength and richer in what they had amassed? But such guilty need no questioning since their guilt is obvious and yet, they are not exempt from the Law of Respite.
28:79 And so once he came out to his people in all his pomp. And those who cared only for the life of this world said, "Ah, we wish we had the like of what Qaroon has been given. Indeed, he is extremely fortunate."
28:80 But those who knew better said, "Woe unto you! Merit in the Sight of Allah is far better for anyone who believes and works for equity among people. (The real wealthy is one who believes in Divine Laws, helps the needy, and creates balance in the society). This reward is reserved for those who do not fall for instant gains, and work hard steadfastly."
28:81 And thereupon We caused the earth to swallow him and his dwelling. And he had none and nothing to help him against Allah's Laws, nor could he help himself.
28:82 And those who had envied his position only the day before were saying the next morning, "Ah, it is indeed Allah Who makes the provision plenty or scarce for His servants according to His Laws. Had Allah not been kind to us, He could have caused the earth to swallow us! Ah! The rejecters of the Truth can never attain lasting contentment."
28:83 That Home of the Hereafter We shall give to those who do not seek to exalt themselves in the earth, nor do they seek corruption and disorder. And the Future belongs to those who walk aright.
28:84 Anyone who brings actions that benefited others, the reward to him is better than what he has done. And anyone who is unfair in his dealings with others, such will be punished, but not more than the like of what they have done.
28:85 Verily, He Who has made this Qur'an a binding duty upon you (O Believers), will assuredly direct you to the Destination of Bliss. Say, "My Lord is best Aware as to who is rightly guided and who is obviously lost in error." (The Path to the Destination of Bliss has been well expounded in this Book).
28:86 (O Prophet) you never expected that this Book will be bestowed upon you. But it is a Mercy from your Lord (to all humanity). Hence, never uphold those who deny the Truth.
28:87 And let them not divert you from Allah's Revelations after they have been sent down unto you. But, invite people to your Lord and be not of the company of those who uphold systems other than the Divinely ordained System of Life.
28:88 (Keeping pristine the Divinely ordained System of Life) call not upon human 'authorities' and man-made systems as gods side by side with Allah. There is no god but He. Everything is mortal except His Eternal Self. To Him belong all Governance and all Judgment, and unto Him you shall be returned.
[Author's note] This is the 28th Surah of the Qur'an. It has 88 verses. This Surah touches upon history with its lessons as well as other precious guidance for everyday life. Denounce not the life of this world for the Hereafter or vice versa. With the Glorious Name of Allah, the Instant and Sustaining Source of all Mercy and Kindness.
28:1 T.S.M. Toor-e-Sina, Moses. Commandments were given to Moses at Mount Sinai.
28:2 Now these are Messages of the Book clear in itself and it makes things clear.
28:3 We narrate to you some history of Moses and Pharaoh, setting forth the Truth for the benefit of those who will believe.
28:4 Behold, Pharaoh exalted himself in the land and divided its people into castes. A tribe among them (the Israelites) he oppressed, killing their sons and sparing their women. Verily, he was of the corrupters. (2:49), (7:141), (40:25). [Prophet Joseph son of Prophet Israel Jacob had died around 1600 B.C. His successors gradually lost control of the government and the native Egyptians started up a slow but steady rebellion against the Israelites. About a century later around 1500 B.C. the Egyptians wrested control of the government and established a Kingdom. The Egyptian Kings from then on assumed the title 'Pharaoh'. They began persecuting the Israelites about 1400 B.C. and this persecution reached its zenith in the times of Prophet Moses, under the rule of Pharaoh Ramses II (King from 1290 to 1224 B.C.)]
28:5 But it was Our Will to bestow favor unto those who were oppressed in the land, and to make them leaders, and to make them inheritors.
28:6 And to establish them in the earth, and to show Pharaoh (the King) and Haman (the Chief Adviser and High Priest) and their troops what they feared from the Israelites (rebellion). [This Haman is quite different from the Persian Haman of the Old Testament who was an adviser to the Persian King Xerxes (who ruled eight hundred years later, from 486 to 465 B.C.). Whereas the 'Haman' of Pharaoh derives his name from the title borne by every successive High Priest of the Egyptian Kingdom. 'Ha-Amen' = High Priest of the Egyptian god Amon. So the Haman mentioned in the Qur'an refers to the High Priest during the reign of Ramses II. This information is important to bear in mind in order to avoid confusion.]
28:7 We inspired the mother of Moses, "Nourish him and when you worry for his life, then (place him in a box and) cast him into the river, and have no fear nor grieve. We shall bring him back to you and make him one of Our Messengers." [The mother of Moses was the wife of Amram (Imran). They had three children: Miriam, Aaron and Moses in that order. Mary, mother of Jesus had descended from Amram probably through Aaron, and that is how the Qur'an refers to her as Mariam daughter of Imran. The Royal decree of Pharaoh applied to the new born boys when Aaron was already a few years old].
28:8 And the family of Pharaoh picked him up, not knowing that he would become an enemy unto them and a source of grief. That is because Pharaoh, Haman and their troops were a folk bent on committing fault upon fault.
28:9 Now the wife of Pharaoh said, "A joy to the eye for me and you! Slay him not. He may well be of use to us, or we may adopt him as a son." And they perceived not (the future).
28:10 And the heart of the mother of Moses became void. She almost gave away his identity had We not strengthened her heart, so that she might remain a firm believer.
28:11 And so she said to his sister, "Follow him -and the girl (the 12 year old Miriam) watched him from afar, while they were not aware.
28:12 Now from the very beginning We caused him to refuse suckling from foster mothers. She (Miriam, the sister of baby Moses) said, "Shall I tell you of a family that can raise him for you and take good care of him?"
28:13 And thus We restored him to his mother so that her eye might be gladdened and that she might grieve no longer, and that she might know that Allah's Promise always comes true. But most of them know not.
28:14 Now when Moses reached full strength and maturity, We blessed him with wisdom and knowledge. This is how We reward those who live a balanced, virtuous life.
28:15 And one day the young Moses entered the city at a time when most of its people were resting unaware of what was going on in the streets. And there he encountered two men fighting with each other. One was of his people (a Hebrew) and the other of his (Egyptian) adversaries. His tribesman cried out to him for help against the one who was of the enemies - Whereupon Moses struck him with his fist and thus, (accidentally) brought about his end. But then he said to himself, "This is of Satan's doing! Verily, he is an open enemy, a misleader." (Moses, not yet commissioned to Prophethood, was denouncing his emotions).
28:16 And he prayed, "My Lord! Verily, I have hurt my 'Self'. Forgive me then." And He forgave him - for, indeed, He is the Forgiving, the Merciful. (Moses had intended only to help the weak and not to kill the other man).
28:17 He said, "My Lord! For You have bestowed Your Grace on me, nevermore shall I be a supporter of the guilty."
28:18 And next morning he was in the city, fearful and vigilant when, behold! The man who had asked him the day before cried out to him for help. Moses said to him, "You are indeed one erring manifestly."
28:19 But then, as soon as he was about to lay his hands on their enemy the man said, "O Moses! Would you kill me as you killed a person yesterday? Your aim is to become a tyrant in the land, for you care not to be of those who set things right."
28:20 And then and there a man came running from the other side of the city, and said, "O Moses! Behold, the chiefs are considering your case with a view to killing you. You better leave immediately. Verily, I am of those who wish you well."
28:21 So he escaped from there, fearful, vigilant. He said, "My Lord! Save me from the oppressive people."
28:22 As he turned his face towards Midyan, he said to himself, "It may well be that my Lord will guide me onto the right road."
28:23 Now when he arrived at the wells of Midyan, he found a crowd of people watering their herds and flocks. And he found two women who were keeping away their flocks. He asked, "What is the matter with you?" They said, "We cannot water our flocks until the shepherds take back their flocks. And our father is a very old man."
28:24 So he watered their flocks for them; then he turned back to the shade (of the tree he had been relaxing under). And he said, "My Lord! I am in dire need of any good that You bestow upon me and any opportunity that You provide me for doing good."
28:25 Shortly afterwards, one of the two maidens came to him walking shyly, and said, "Behold, my father invites you, so that he might duly reward you for having watered our flocks for us." As soon as Moses came unto him and told him the story, he said, "Have no fear! You are now safe from those oppressive folk."
28:26 Said one of the two maidens, "O My father! Hire him! For, the best one you can hire is the competent, the trustworthy."
28:27 He (the father) said, "Behold, I am willing to let you marry one of these two daughters of mine on the understanding that you will remain eight pilgrimages (years) in my service. Then if you make it ten, it will be a grace from you. I do not want to impose any hardship on you. God Willing, you will find me righteous in all my dealings."
28:28 He (Moses) said, "Be that the agreement between me and you. Whichever of the two terms I fulfill, there will be no injustice to me. And Allah be Witness to all that we say." (Moses married Shoaib's daughter Zipporah and in time they had two sons).
28:29 And when Moses had fulfilled his term, and was traveling with his family, he saw a fire on the slope of Mount Toor of Sinai. He said to his family, "Stay here. Behold, I have seen a fire. I hope to bring you some information from there, or a burning torch, that you may warm yourselves."
28:30 But when he came close to it, he was called from the right side of the valley in the blessed field, from the tree, "O Moses! Behold! I, verily I am Allah, the Lord of the Worlds." (27:7-8).
28:31 (God said), "Rehearse your supporting power of Truth." Moses felt as if the mission assigned to him was like holding a huge dragon, and he retreated hesitating. (See (27:10) 'kannaha jann' -'as if it was a dragon, applies to the living Truth as well as to the great mission). We said, "O Moses! Draw near (to conviction), and fear not - for, behold, you are secure from harm." (7:107-108), (20:17-24), (26:32-33), (27:10-12).
28:32 "The Guidance enshrined in your heart will shine unblemished when you present it with confidence. And guard your heart against all fear. Then these two shall be your evidences from your Lord to Pharaoh and his chiefs, (the Divine Truth and your confident presentation). Verily, they are people drifting away from Moral Values."
28:33 Moses said, "My Lord! I killed a man among them and I am afraid they will kill me.
28:34 And my brother Aaron - he is far better in speech than I am. Send him, therefore, as a helper, so that he might more eloquently bear witness to my speaking the truth. I am afraid that they will accuse me of lying."
28:35 God said, "We shall strengthen your abilities with your brother, and We will give both of you power that they will not be able to touch you. By Our Commands! You shall triumph, - you two as well as those who follow you."
28:36 But as soon as Moses came to them with Our clear Messages, they said, "This is a mysteriously fabricated lie. We have never heard such sermon from our ancestors." [Note: They did not say, "We never saw a magic like this", they said, "We never heard such sermon."]
28:37 And Moses replied, "My Lord is best Aware as to who comes with Guidance from Him, and to whom the future belongs. Verily, the oppressors do not attain a happy state of mind."
28:38 Pharaoh said, "O Chiefs! I did not know that you could have any god other than myself. Well, then, O Haman! Kindle me a fire for baking bricks and then build me a lofty tower so that I may have a look at the god of Moses - although, behold, I deem that he is of the liars." [(40:30). Some historical records propose that the Pyramids of Egypt began to be built under that Royal decree. And (38:12) in the Qur'an alludes to that possibility.]
28:39 Thus Pharaoh and his forces continued to behave with unjust pride in the land - just as they thought that they would never have to appear before Us.
28:40 And so We seized him and his armies, and threw them into the sea. And behold, what happened to those oppressors in the end.
28:41 And We made them leaders, a pattern, of those who take people to the Fire, and no help shall they find on the Resurrection Day.
28:42 In this world We did cause a rejection to follow them, and they shall be among the despised ones on the Day of Resurrection.
28:43 And, indeed, We had given the Scripture to Moses, after We had annihilated several earlier communities, - to give Insight to people, and Guidance and Mercy, that they take heed.
28:44 And (O Prophet) you were not present on the Western slope (of Mount Sinai) when We expounded the Commandments to Moses, nor were you among those who witnessed his times.
28:45 Nay, but between them and you We brought forth many generations, and long was their life-span. And neither did you dwell among the people of Midyan, conveying to them Our Messages. Nay, but We have been sending Messengers.
28:46 And neither were you present on the slope of Mount Sinai when We called Moses. But you are sent as an act of your Lord's Grace, to warn people to whom no Warner has come before you, so that they may reflect. ((32:3), (36:6). Prophet Ishmael, the ancestor of Arabs, cannot be considered a Prophet to them since Children of Ishmael multiplied and inhabited Arabia as the Arab community long after his death. See (2:125) and introduction to Surah 11 Hud).
28:47 Otherwise, if disaster struck them as a result of their own actions, they might say, "Our Lord! Why did You not send a Messenger to us, that we might have followed Your Revelations and been of the believers?"
28:48 And yet, now that the Truth has come to them from Us, they say, "Why is he not given the like of what Moses was given?" (The supernatural miracles they had heard about). But, did not the generations before this Revelation reject the Truth of what Moses was given? They used to say, "Two examples of delusion, supporting each other (Moses and Aaron)! And they went ahead, "Behold, we refuse to accept either of the two (brothers)."
28:49 Say, "Produce then, a Book from Allah that would offer better Guidance than either of these two (the Torah and the Qur'an) - and I shall follow it! Do it if you are men of truth." [The Gospel is not mentioned here since, according to Jesus, he only came to fulfill the Law. Another point worth mentioning is that the Qur'an embraces all of the Truth that was given in the Torah].
28:50 And since they cannot respond to this challenge of yours, know that they are only following their desires. And who could be more astray than he who follows his own desire, devoid of Guidance from Allah? For, Allah does not intervene to guide people who displace Reason with desire.
28:51 Now, indeed, We have caused this Word to reach mankind step by step, so that they might take it to their heart. ('Wassalna' embraces 'step by step').
28:52 As for those whom We have given the Scripture before (and who understand that this Qur'an is a Divine Revelation like the ones before it) come to believe in this one as well.
28:53 And whenever it is conveyed to them, they say, "We believe in it, for it is the Truth from our Lord. Indeed, even before it we have been of those who submit (to a Supreme Authority)."
28:54 These will receive a twofold reward because they persevere, counter harsh behavior in a kind manner and distribute Our provision of guidance and sustenance among others. (13:22).
28:55 (Additionally) whenever they hear vain talk of ridicule, they withdraw from it decently and say, "To us our deeds and to you yours; Peace be upon you, we do not seek to join the ignorant. (25:72).
28:56 Verily, you cannot guide aright everyone you love, but it is Allah Who guides him who wishes to be guided. And He is best Aware of those who will be rightly guided. (2:272), (4:88), (10:99-100).
28:57 They (the Quraish) say, "If we were to follow the Guidance to which you invite us, we would be torn away from our land." Why - Have We not established for them a Secure Sanctuary, to which are brought all kinds of produce, a provision from Our Presence? But most of them do not make use of what they know.
28:58 And how many a town We annihilated, which exulted in their life of ease and plenty! Such that most of their dwelling places have remain deserted after them. For it is indeed We alone Who shall remain when all else have passed away!
28:59 Yet, your Lord never destroyed townships unless He sent a Messenger in their midst (the big city) who conveyed Our Commands to them. And never did We destroy the townships unless the people thereof violated human rights.
28:60 And whatever you have been given is a comfort and decor for the life of the world. And that which Allah has is better and more lasting. Will you not, then, use sense?
28:61 Is, then, he to whom We have given a goodly promise which he shall see fulfilled comparable to the one whom We have given the good things of this life, but who on the Resurrection Day, is to be among those brought up for punishment? (24:55).
28:62 On the Day He will call unto them, and will ask, "Where, now, are My 'partners' that you imagined?"
28:63 Those against whom the charge will be proved, will say, "Our Lord! These are the ones we misled. We misled them only because we were astray ourselves. We now disown them before you. It was not us they worshiped."
28:64 And it will be said, "Call upon all your 'partners'" - but the 'partners' will not answer them. Whereupon they will see the suffering - Ah, if they had allowed themselves to be guided!
28:65 And on the Day when He will call them and say, "What answer did you give to the Messengers?"
28:66 On that Day all arguments (they used to contrive) will be dimmed for them, nor will they ask one another.
28:67 But anyone who (in this life) repents and truly believes and helps others may well find himself among the successful.
28:68 Your Lord does create and choose according to His Laws. No choice do they have (against the Divine Laws). Glorified is Allah and High above all that they associate with Him. (In the ongoing Evolution in the Universe, species and nations advance according to the Law of Natural Selection).
28:69 And your Lord knows what their hearts conceal and what they reveal. (He is fully Aware of the subtle and manifest processes towards the fulfillment of His Plan).
28:70 For He is Allah, other than Whom there is no god. Unto Him is due all Praise, at the first and at the last. For Him is the Command, and to Him you shall be brought back.
28:71 Say, "Will you consider this: If Allah were to make the Night last over you till the Resurrection Day, what god is there other than Allah, who can give you light? Will you not, then, listen to the Truth?"
28:72 Say, "Will you consider this: If Allah were to make the Day last over you till the Resurrection Day, what god is there other than Allah, who can give you a Night in which you can rest? Will you not, then, see the Truth?"
28:73 For it is out of His Grace that He has made for you Night and Day - that you might rest therein, and that you may seek of His bounty - and so that you may be grateful.
28:74 And (think again) the Day He will call them, He will ask, "Where are My 'partners' whom you imagined?" (28:62).
28:75 And from every community We shall draw a witness (their Prophet) and We shall say to the rejecters, "Bring your proof for what you used to claim." Then shall they know that the Truth is indeed with Allah, and all they used to fabricate will forsake them.
28:76 Now, behold, Qaroon (Korah) was one of the people of Moses but he exalted himself and oppressed them (his own Hebrews). We had granted him such riches that his treasure-chests alone would have been a burden for a body of strong men ('miftah = key. 'maftah = chest under lock and key). Behold, his people said to him, "Exult not, for Allah does not love those who exult (in riches)." (Korah, a cousin of Moses, was the chief slave driver for Pharaoh, and for his wealth and advisory position he was next in power only to Pharaoh, and equal to Haman. Historically, this legendary "Trio" of despotism + priesthood + capitalism, has always joined hands in the exploitation of the masses).
28:77 "But seek with the wealth Allah has bestowed upon you, the Home of the Hereafter. And do not forget your portion in this world. Be kind to people, as Allah has been kind to you. Do not create corruption and disorder in the land (such that the poor becomes poorer). Allah does not love the corrupters."
28:78 He replied, "This wealth has been given to me because of the knowledge that is in me." Did he not know that Allah's Law of Requital had annihilated, before him, whole generations which were superior to him in strength and richer in what they had amassed? But such guilty need no questioning since their guilt is obvious and yet, they are not exempt from the Law of Respite.
28:79 And so once he came out to his people in all his pomp. And those who cared only for the life of this world said, "Ah, we wish we had the like of what Qaroon has been given. Indeed, he is extremely fortunate."
28:80 But those who knew better said, "Woe unto you! Merit in the Sight of Allah is far better for anyone who believes and works for equity among people. (The real wealthy is one who believes in Divine Laws, helps the needy, and creates balance in the society). This reward is reserved for those who do not fall for instant gains, and work hard steadfastly."
28:81 And thereupon We caused the earth to swallow him and his dwelling. And he had none and nothing to help him against Allah's Laws, nor could he help himself.
28:82 And those who had envied his position only the day before were saying the next morning, "Ah, it is indeed Allah Who makes the provision plenty or scarce for His servants according to His Laws. Had Allah not been kind to us, He could have caused the earth to swallow us! Ah! The rejecters of the Truth can never attain lasting contentment."
28:83 That Home of the Hereafter We shall give to those who do not seek to exalt themselves in the earth, nor do they seek corruption and disorder. And the Future belongs to those who walk aright.
28:84 Anyone who brings actions that benefited others, the reward to him is better than what he has done. And anyone who is unfair in his dealings with others, such will be punished, but not more than the like of what they have done.
28:85 Verily, He Who has made this Qur'an a binding duty upon you (O Believers), will assuredly direct you to the Destination of Bliss. Say, "My Lord is best Aware as to who is rightly guided and who is obviously lost in error." (The Path to the Destination of Bliss has been well expounded in this Book).
28:86 (O Prophet) you never expected that this Book will be bestowed upon you. But it is a Mercy from your Lord (to all humanity). Hence, never uphold those who deny the Truth.
28:87 And let them not divert you from Allah's Revelations after they have been sent down unto you. But, invite people to your Lord and be not of the company of those who uphold systems other than the Divinely ordained System of Life.
28:88 (Keeping pristine the Divinely ordained System of Life) call not upon human 'authorities' and man-made systems as gods side by side with Allah. There is no god but He. Everything is mortal except His Eternal Self. To Him belong all Governance and all Judgment, and unto Him you shall be returned.
The student of the Qur'an
From: http://www.quran.net/
The student of the Qur'an should grasp, from the outset, the fundamental claims that the Qur'an makes for itself. Whether one ultimately decides to believe in the Qur'an or not, one must recognise the fundamental statements made by the Qur'an and by the man to whom it was revealed, the Prophet Muhammad ( peace be upon him) to be the starting point of one's study. These claims are:
The Lord of creation, the Creator and Sovereign of the entire universe, created man on earth (which is merely a part of His boundless realm). He also endowed man with understanding, with the ability to distinguish between the good and evil, with the freedom of choice and volition, and with the power to exercise his latent potentialities. In short, Allah bestowed upon man a kind of autonomy and appointed him His vicegerent on earth.
Although man enjoys this status, Allah made it abundantly plain to him that He alone is man's Lord and Sovereign, even as He is the Lord and Sovereign of the whole universe. Man was told that he was not entitled to consider himself independent and that only Allah entitled to claim absolute obedience, service and worship. It was also made clear to man that life in this world, for which he has been placed and invested with a certain honour and authority, was in fact a temporary term, and was meant to test him; that after the end of this earthly life man must return to Allah, Who will judge him on the basis of his performance, declaring who has succeeded and who has failed.
The right way for man is to regard Allah as his only Sovereign and the only object of his worship and adoration, to follow the guidance revealed by Allah, to act in this world in the consciousness that earthly life is merely a period of trial, and to keep his eyes fixed on the ultimate objective - success in Allah's final judgement. Every other way is wrong.
It was also explained to man that if he choose to adopt the right way of life - and in this choice he was free - he would enjoy peace and contentment in this world and be assigned, on his return to Allah, the Abode of eternal bliss and happiness known as Paradise. Should man follow any other way - although he was free to do so - he would experience the evil effects of corruption and disorder in the life of this world and be consigned to external grief and torment when he crossed the borders of the present world and arrived in Hereafter.
Having explained all this, the Lord of the Universe placed man on earth and communicated to Adam and Eve, the first human beings to live on earth, the guidance which they and their offspring were required to follow. These first human beings were not born in a state of ignorance and darkness. On the contrary, they began their life in the broad daylight of divine Guidance. They had intimate knowledge of reality and the Law which they were to follow was communicated to them. Their way of life consisted of obedience to Allah(i.e. Islam) and they taught their children to live in obedience to Him (i.e. to live as Muslims).
In the course of time, however, men gradually deviated from this true way of life and began to follow various erroneous ways. They allowed true guidance to be lost through heedlessness and negligence and sometimes, even deliberately, distorted it out of evil perversity. They associated Allah with a number of beings, human and non-human, real as well as imaginary, and adored them as deities. They adulterer the Allah-given knowledge of reality (al-'ilm in the Qur'anic terminology) with all kinds of fanciful ideas, superstitions and philosophical concepts, thereby giving birth to innumerable religions. They disregarded or distorted the sound and equitable principles of individual morality and of collective conduct (Shari'ah in Qur'anic terminology) and made their own laws in accordance with their base desires and prejudices. As a result, the world became filled with wrong and injustice.
It was inconsistent with the limited autonomy conferred upon man by Allah that he should exercise His overwhelming power and compel man to righteousness. It was also inconsistent with the fact that Allah had granted a term to the human species in which to show their worth that He should afflict men with catastrophic destruction as soon as they showed signs of rebellion. Moreover, Allah had undertaken from the beginning of creation that true guidance would be made available to man throughout the term granted to him and that this guidance would be available in a manner consist ant with man's autonomy. To fulfil this self assumed responsibility Allah chose to appoint those human beings whose faith in Him was outstanding and who followed the way pleasing to Him. Allah chose these people to be His envoys. He had His messages communicated to them, honoured them with an intimate knowledge of reality, provided them with the true laws of life and entrusted them with the task of recalling man to the original path from which he had strayed ( These men were the Prophets and Messengers of Allah - Ed).
These Prophets were sent to different people in different lands and over a period of time covering thousands and thousands of years. They all had the same religion; the one originally revealed to man as the right way for him. All of them followed the same guidance; those principles of morality and collective life prescribed for man at the very outset of his existence. All these Prophets had the same mission - to call man to his true religion and subsequently to organise all those who accepted this message into a community (ummah) which would be bound by the Law Of Allah., which would strive to establish its observance and would seek to prevent its violation. All the Prophets discharged their mission creditably in their own time.
However, there were always many who refused to accept their guidance and consequently those who did accept it and became a 'Muslim community' (That is, a group of people committed to the true guidance of Allah as revealed to His Prophets. Here the word Muslim is not used in the sense of the followers of the last Messenger of Allah, Muhammad (peace be upon him), but in the wider sense, meaning all those who, at various periods, both before and after the advent of the Last Prophet, committed themselves to live in submission to Allah -Ed) gradually degenerated, causing the Divine Guidance to be lost, distorted or adulterated.
At last the Lord of the Universe sent Muhammad (peace be upon him) to Arabia and entrusted him with the same mission that He had entrusted to the earlier Prophets. This Last Messenger of Allah addressed the followers of the earlier Prophets (who had by this time deviated from their original teachings) as well as the rest of humanity. The mission of each Prophet was to call men to the right way of life, to communicate Allah's true guidance afresh and to organise into one community all who responded to his mission and accepted the guidance vouchsafed to him. Such a community was to be dedicated to the two-fold task of moulding its own life in accordance with the Allah's guidance and striving for the reform of the world. The Qur'an is the Book which embodies this mission and guidance, as revealed by Allah to Muhammad (peace be upon him).
The student of the Qur'an should grasp, from the outset, the fundamental claims that the Qur'an makes for itself. Whether one ultimately decides to believe in the Qur'an or not, one must recognise the fundamental statements made by the Qur'an and by the man to whom it was revealed, the Prophet Muhammad ( peace be upon him) to be the starting point of one's study. These claims are:
The Lord of creation, the Creator and Sovereign of the entire universe, created man on earth (which is merely a part of His boundless realm). He also endowed man with understanding, with the ability to distinguish between the good and evil, with the freedom of choice and volition, and with the power to exercise his latent potentialities. In short, Allah bestowed upon man a kind of autonomy and appointed him His vicegerent on earth.
Although man enjoys this status, Allah made it abundantly plain to him that He alone is man's Lord and Sovereign, even as He is the Lord and Sovereign of the whole universe. Man was told that he was not entitled to consider himself independent and that only Allah entitled to claim absolute obedience, service and worship. It was also made clear to man that life in this world, for which he has been placed and invested with a certain honour and authority, was in fact a temporary term, and was meant to test him; that after the end of this earthly life man must return to Allah, Who will judge him on the basis of his performance, declaring who has succeeded and who has failed.
The right way for man is to regard Allah as his only Sovereign and the only object of his worship and adoration, to follow the guidance revealed by Allah, to act in this world in the consciousness that earthly life is merely a period of trial, and to keep his eyes fixed on the ultimate objective - success in Allah's final judgement. Every other way is wrong.
It was also explained to man that if he choose to adopt the right way of life - and in this choice he was free - he would enjoy peace and contentment in this world and be assigned, on his return to Allah, the Abode of eternal bliss and happiness known as Paradise. Should man follow any other way - although he was free to do so - he would experience the evil effects of corruption and disorder in the life of this world and be consigned to external grief and torment when he crossed the borders of the present world and arrived in Hereafter.
Having explained all this, the Lord of the Universe placed man on earth and communicated to Adam and Eve, the first human beings to live on earth, the guidance which they and their offspring were required to follow. These first human beings were not born in a state of ignorance and darkness. On the contrary, they began their life in the broad daylight of divine Guidance. They had intimate knowledge of reality and the Law which they were to follow was communicated to them. Their way of life consisted of obedience to Allah(i.e. Islam) and they taught their children to live in obedience to Him (i.e. to live as Muslims).
In the course of time, however, men gradually deviated from this true way of life and began to follow various erroneous ways. They allowed true guidance to be lost through heedlessness and negligence and sometimes, even deliberately, distorted it out of evil perversity. They associated Allah with a number of beings, human and non-human, real as well as imaginary, and adored them as deities. They adulterer the Allah-given knowledge of reality (al-'ilm in the Qur'anic terminology) with all kinds of fanciful ideas, superstitions and philosophical concepts, thereby giving birth to innumerable religions. They disregarded or distorted the sound and equitable principles of individual morality and of collective conduct (Shari'ah in Qur'anic terminology) and made their own laws in accordance with their base desires and prejudices. As a result, the world became filled with wrong and injustice.
It was inconsistent with the limited autonomy conferred upon man by Allah that he should exercise His overwhelming power and compel man to righteousness. It was also inconsistent with the fact that Allah had granted a term to the human species in which to show their worth that He should afflict men with catastrophic destruction as soon as they showed signs of rebellion. Moreover, Allah had undertaken from the beginning of creation that true guidance would be made available to man throughout the term granted to him and that this guidance would be available in a manner consist ant with man's autonomy. To fulfil this self assumed responsibility Allah chose to appoint those human beings whose faith in Him was outstanding and who followed the way pleasing to Him. Allah chose these people to be His envoys. He had His messages communicated to them, honoured them with an intimate knowledge of reality, provided them with the true laws of life and entrusted them with the task of recalling man to the original path from which he had strayed ( These men were the Prophets and Messengers of Allah - Ed).
These Prophets were sent to different people in different lands and over a period of time covering thousands and thousands of years. They all had the same religion; the one originally revealed to man as the right way for him. All of them followed the same guidance; those principles of morality and collective life prescribed for man at the very outset of his existence. All these Prophets had the same mission - to call man to his true religion and subsequently to organise all those who accepted this message into a community (ummah) which would be bound by the Law Of Allah., which would strive to establish its observance and would seek to prevent its violation. All the Prophets discharged their mission creditably in their own time.
However, there were always many who refused to accept their guidance and consequently those who did accept it and became a 'Muslim community' (That is, a group of people committed to the true guidance of Allah as revealed to His Prophets. Here the word Muslim is not used in the sense of the followers of the last Messenger of Allah, Muhammad (peace be upon him), but in the wider sense, meaning all those who, at various periods, both before and after the advent of the Last Prophet, committed themselves to live in submission to Allah -Ed) gradually degenerated, causing the Divine Guidance to be lost, distorted or adulterated.
At last the Lord of the Universe sent Muhammad (peace be upon him) to Arabia and entrusted him with the same mission that He had entrusted to the earlier Prophets. This Last Messenger of Allah addressed the followers of the earlier Prophets (who had by this time deviated from their original teachings) as well as the rest of humanity. The mission of each Prophet was to call men to the right way of life, to communicate Allah's true guidance afresh and to organise into one community all who responded to his mission and accepted the guidance vouchsafed to him. Such a community was to be dedicated to the two-fold task of moulding its own life in accordance with the Allah's guidance and striving for the reform of the world. The Qur'an is the Book which embodies this mission and guidance, as revealed by Allah to Muhammad (peace be upon him).
Saturday, November 06, 2010
Pilgirm Wisdom
والحج هو عبادة من أجل العبادات وأفضلها عند رب العالمين وذلك لما رواه أبو هريرة- رضي الله عنه- أن رسول الله- صلي الله عليه وسلم- سئل' أي الأعمال أفضل ؟ قال: إيمان بالله ورسوله, قيل: ثم ماذا ؟ قال: ثم جهاد في سبيل الله, قيل: ثم ماذا ؟ قال: ثم حج مبرور'( والحج المبرور هو الذي لا يخالطه إثم)( البخاري ومسلم).وأصل العبادة الخضوع لأوامر الله- تعالي- بالطاعة, ومن هنا فإن العبادة لا تحتاج إلي تبرير, ولكن إذا عرفت الحكمة من وراء أداء العبادة فإن مؤديها يتمكن من إتقان أدائها بطريقة أفضل, ويسلك في أدائها سلوكا أنبل وأجمل, ويكون أجره علي أدائها أوفي وأكمل.الحكمة من تشريع فريضة الحج:(1) تعريض كل من حج البيت لكرامة أشرف بقاع الأرض في أشرف أيام السنة: فمكة المكرمة هي أشرف بقاع الأرض قاطبة, يليها في الكرامة مدينة رسول الله- صلي الله عليه وسلم- ثم بيت المقدس, وذلك لقول رسول الله- صلي الله عليه وسلم- عن الكعبة المشرفة:' هذا البيت دعامة الإسلام, من خرج يؤم هذا البيت من حاج أو معتمر أو زائر, كان مضمونا علي الله- عز وجل- إن قبضه يدخله الجنة, وإن رده, رده بغنيمة وأجر'( الحارث, ابن حجر).وفي المقابل فإن أشرف أيام السنة هي الأيام العشرة الأولي من شهر ذي الحجة, وأشرفها علي الإطلاق هو' يوم عرفة'. وذلك لقول رسول الله- صلي الله عليه وسلم-:' ما من أيام عند الله أفضل من عشر ذي الحجة..., وما من يوم أفضل عند الله من يوم عرفة...'( أبو يعلي, البزار, ابن خزيمة, ابن حبان). فإذا اجتمع فضل الزمان وفضل المكان تضاعفت البركات والأجور بإذن الله.(2) تذكير الحاج بمرحلية الحياة وبحتمية الرجوع إلي الله: لأن دوامة الحياة تكاد تنسي الإنسان حتمية الخروج منها, وهنا تأتي شعيرة الحج لتخرج الناس من دوامة الحياة ـ ولو لفترة قصيرة ـ وتذكرهم بحتمية العودة إلي الله.(3) تذكير الإنسان بضرورة محاسبة نفسه قبل أن يحاسب: وذلك لأن للحج العديد من الأعمال الإجرائية التي منها: التوبة إلي الله من الذنوب والمعاصي, ووصل كل مقطوع من صلات الرحم, وقضاء الديون, ورد المظالم, ورد كل ما هو غير ذلك من حقوق العباد, وإخلاص النوايا لله- تعالي- والحرص علي الحلال, والتطهر من كل حرام, والحرص علي تسديد زكاة المال قبل الخروج بالحج, وكتابة الوصية, وتهيئة كل حاج نفسه لحساب الله- تعالي- قبل أن يحاسبه الله.(4) تدريب الحاج نفسه علي مفارقة الحياة الدنيا بواسطة المشاعر التي يدركها أثناء غسل الإحرام, ولبسه, والنية بالإحرام للحج أو العمرة أو بهما معا( متمتعا أو قارنا), وعند الوقوف بالميقات, والانتقال من الحل إلي الحرم عبر الميقات, وعند التلبية.(5) تذكير الحاج نفسه بضرورة الالتزام بأوامر الله ـ تعالي ـ واجتناب نواهيه; حيث إن جميع الخلق غير المكلف ملتزم بقوانين الخالق- سبحانه وتعالي- التي أودعها في كل أمر من أمور الكون. ولعل الطواف حول الكعبة في عكس اتجاه عقارب الساعة يذكر بذلك, وهو النظام الغالب في الكون كله.(6) تدريب الحاج علي الالتزام بسنة رسول الله- صلي الله عليه وسلم- في أداء هذه العبادة الكبري, وفي كل أمر من أمور الحياة, وهو- صلوات ربي وسلامه عليه- القائل:' خذوا عني مناسككم'.(7) تذكير الحاج بجهاد السابقين من الأنبياء والمرسلين, ومن الصالحات والصالحين, ولعل في اتخاذ مقام إبراهيم مصلي, وفي الشرب من ماء زمزم, وفي السعي بين الصفا والمروة ما يذكر الحاج بذلك.(8) تذكير الحاج بيوم البعث وزحامه, ولعل النفرة إلي مني ثم إلي عرفات تلعب دورا في هذا التذكير.(9) ولعل الوقوف بعرفات يذكر بيوم الحشر فيعمل كل من أكرمه الله- تعالي- بالوقوف في هذا الموقف الكريم أن يستعد ليوم الحشر.(10) ولعل المبيت بالمزدلفة ثم بمني يذكر الحاج بآلاف الأنبياء وبمئات المرسلين الذين حجوا من قبل, ونزلوا بتلك المنازل, فيتأكد من وحدة رسالة السماء, ومن الأخوة بين الأنبياء وبين الناس جميعا, ويعلم أن ذلك كله منبثق من الإيمان بوحدانية الخالق العظيم.(11) ولعل كلا من النحر والحلق( أو التقصير), ورمي الجمار يذكر بعمق إيمان كل من عبدي الله ونبييه إبراهيم وولده الذبيح إسماعيل ـ عليهما السلام- وبضرورة التسليم لرب العالمين وطاعة أوامره, والتطهر من الذنوب والآثام, ومعرفة أبعاد المعركة بين الشيطان والإنسان والتعهد لله بالانتصار فيها لعباده الذين اختارهم لحج بيته الحرام. ثم يكون في التحلل من الإحرام, وفي كل من طواف الإفاضة والوداع رمز لانتهاء أداء هذه الشعيرة العظيمة, وعودة إلي دوامة الحياة الدنيا بذنب مغفور, وعمل صالح مقبول, وصفحة جديدة مع رب العالمين, وعزيمة علي كسب مرضاته- تعالي- باجتناب نواهيه وبعمل كل ما يرضيه, ومن ذلك: الزهد في الدنيا, اليقين في الله, الحرص علي إتقان العبادة, التمسك بطهارة النفس, وبمكارم الأخلاق, والاستقامة علي منهج الله, والاجتهاد في نصرة دين الله.(12) الحج هو أول مؤتمر عالمي في تاريخ البشرية, شرعه الله- تعالي- ليكون وسيلة من وسائل تعارف المسلمين, وجمع كلمتهم, وتوحيد صفوفهم وحل مشاكلهم, والتعاون فيما بينهم, ومواجهة التحديات التي تصادفهم, وشهود غير ذلك من المنافع التي تعود عليهم أفرادا وجماعات, ودولا, وتعود علي الإنسانية عامة بكل خير.هذا, وبالإضافة إلي ما ذكرناه آنفا إلي مكاسب الفرد المسلم( ذكرا كان أم أنثي, صغيرا أم كبيرا) من أداء هذه العبادة العظيمة, يمثل طرفا من الحكمة الإلهية بتشريع فريضة الحج, وجعلها حقا لله- تعالي- علي كل مسلم, بالغ, عاقل, حر مستطيع, ولو لمرة واحدة في العمر. لذلك جاءت الإشارة إلي الحج في هذا النص القرآني الكريم- فضلا عن غيره من العبادات المفروضة علي أهميتها ـ كما جاءت الإشارة إلي الحج في أحد عشر موضعا من كتاب الله.فالحمد لله علي نعمة الإسلام والحمد لله علي نعمة القرآن والحمد لله علي بعثة خير الأنام سيدنا محمد ـ صلي الله عليه وسلم وعلي آله وصحبه أجمعين- وآخر دعوانا أن الحمد لله رب العالمين.
المزيد من مقالات د. زغلول النجار
Blogger comment:
Since God's house in Mecca was the first house of worship built to man by his first father Adam it gives man the journey back to the start of faith and religion. It is also a journey back to remember Abraham the father of the three religions and his memories his son Ismail and wife Hagar in reestablishing the religion of God in Mecca again and similarly Muhammad and the first generation of Muslims. It is journey back to God to devote few days totally to him and his orders and commandments to renew faith and commitment to God and ask him forgiveness. It is a journey back to human spirituality coming closer to God and going back to where you came from to continue this journey in your heart, spirit and memory to be a better person. People who created their own religion and was not from God had also created pilgrimage, we call it the Fatra that human spirit is created with this desire to devout time to the creator to thank him, repent to him and have revival of their spirits.
المزيد من مقالات د. زغلول النجار
Blogger comment:
Since God's house in Mecca was the first house of worship built to man by his first father Adam it gives man the journey back to the start of faith and religion. It is also a journey back to remember Abraham the father of the three religions and his memories his son Ismail and wife Hagar in reestablishing the religion of God in Mecca again and similarly Muhammad and the first generation of Muslims. It is journey back to God to devote few days totally to him and his orders and commandments to renew faith and commitment to God and ask him forgiveness. It is a journey back to human spirituality coming closer to God and going back to where you came from to continue this journey in your heart, spirit and memory to be a better person. People who created their own religion and was not from God had also created pilgrimage, we call it the Fatra that human spirit is created with this desire to devout time to the creator to thank him, repent to him and have revival of their spirits.
Tuesday, November 02, 2010
The Infinite Power of God
From: http://www.al-islam.org/godattributes/infini.htm
The infinite power of God has no clearer proof than that furnished by the study and examination of the phenomena of the created universe and the multiple forms and colorations of nature that can never be fully described.
When we look at God's creation we find ourselves confronted with so vast an energy that no limit can be imagined for it. A look at creation and the millions of truths secreted in the wonders of nature and the depths of man's own being provides the clearest indication of the scale of the power of the One Who has created it, for the rich and complex order of being admits of no other explanation.
It is God's incomparable power that compels man to bow humbly before the Creator of this great scheme. There is no word to express the dimensions of His power; that unique essence has much power that whenever He wills a thing to come into existence, it suffices for the command "Be!" to issue forth from Him and the object addressed will be. The Quran says: "When He wills a certain thing, He commands it 'Be!' and it is" (36:82)
The law expounded in this verse is the best indicator of His limitless power and manifestation of His boundless power and splendor. It negates any limit that might be set on God's power and proclaims the inadequacy of all criteria and measures when confronted with this divine law.
The champions of the natural sciences, the men of the laboratory, despite all the advances they have achieved, have not yet gained complete knowledge of the inner secrets of a single one among the numerous and varied beings of the created universe. Nonetheless, the partial and defective knowledge that man has acquired concerning a few of the beings that exist in this world is enough for him to realize with all his being that the great power that has created such variety and abundance in the universe must be infinite.
Consider the range of His creation: tiny creatures and monstrous beasts with strange appearances both dwelling in the depths of the ocean; delicate and melodious birds with multicolored wings, the beauty of which skilled artists imitate as an adornment to their craft; stars that shine in the heavens and the sun that rises and sets; the dawn and the moonlight; the planets, galaxies and nebula each of which sometimes contains at its heart millions of great shinning stars giddying in their apparent infinitude.
Does not a creation such as this, awe inspiring in its splendor, indicate the infinite power of its Maker? Can one disregard the power of a Creator Who imparts such variety to life and made distinct, finite forms of it appear in all this vast range of phenomena?
Now, given the fact that all these captivating forms of creation ultimately arise from the atom, the question of being cannot be explained except by reference to a guiding and infinite power. It is He Who impels all things toward the assumption of life-giving form and possesses the power and intelligence to plan and design this vast and precise scheme.
*****
Large and small, difficult and easy, are properties pertaining to finite beings; in the infinite realm of God's essence and attributes, there is no question of great and little, much and few. Impotence and inability are caused by the finiteness of the energy at the disposal of an agent, by the existence of an obstacle on his path, or by the absence of means and instruments; they are inconceivable in the case of an infinite power.
The Quran says: "Nothing in the heavens or on earth can induce weakness or impotence in God; indeed, God is all-knowing and all-powerful." (35:44) Although God is capable of doing all things, He has created the world according to a precise and specific scheme in the framework of which a set role has been assigned to certain phenomena in the origination of others. Those phenomena are completely and unquestioningly subordinate to His command while fulfilling that role and never rebelling against His orders in the slightest.
The Quran says: "The sun, the moon and the stars are all at His command. Be aware that creation belongs only to God; it is His penetrating command that in its exalted purity creates the world and all it contains." (7:54)
Strictly speaking, no creature in the scheme of the universe can be a manifestation of power or have any share in His will and command, for just as God has no partner in His essence, so, too, He has no partner in His agenthood. Just as all creatures in the world lack independence in their essence and are dependent on Him, they also lack it in producing acts and effects. Every agent and cause derives the essence of its being from God and also its power to act and produce an effect. Whenever He wills and necessitates it, the order that encloses all beings abandons its role, for that order is itself subordinate to His will, precious and firm though it may be. The Creator Who has assigned a particular effect to every factor and cause is able to neutralize and suspend that effect at any instant. Just as one command brought the order of the universe into existence, another command robs phenomena of their customary effect.
Thus, the Quran says: "They said, 'Burn Abraham and thus us render help unto your gods, if you are men of action.' We commanded the fire, 'be cool for Abraham and harm him not.' They sought a stratagem against him, but We made them the losers." (21:68-69)
Although the powerful attraction exerted by the sun and the earth prevails over a vast space, both bodies are subordinate to His will. As soon as He gives a little bird the necessary power, the bird is able to resist the pull of the earth and take flight. The Quran says: "Do they not look at the birds in the heavens and see how the skies have been subjugated to them? It is God alone Who keeps them aloft, and in this there is an evident sign of God's power for the people off faith." (16:79)
Whatever phenomenon may be imagined to exist in the world of being finds its needs for sustenance and life met by the Creator. Therefore, whatever power and capacity is found in the scheme of creation must necessarily go back to the infinite power of God. Ali, peace be upon him, him, the Commander of the Faithful, says in a sermon reproduced in the Nahj al Balaghah: "O God, we cannot penetrate the depths of Your splendor and majesty. We know only that You are living and self-subsistent, that You are exempt from eating and sleeping. No mind can perceive You and no eye can see You. But You see all eyes, You know the life span of all things, and You are all-powerful.
Although we have perceived nothing of Your creation, we are astounded by Your power and praise You mightily. That which is hidden from us and our eyes cannot see and our mind and intelligence cannot attain, which is concealed from us by veils of the unseen, is much greater than what we can see ...
When man decides to build something, for example, a hospital, he assembles the necessary tools and pieces of equipment that do not have any essential relationship with each other, and, then, connects them with each other by means of a series of artificial relationships in order to reach his goal.
In order to create such artificial relationships, he makes use of different forces and object that he finds to be already existing. His work and activity are a part of the system of creation; they are not properly speaking creative activity, but only a form of motion that takes place within existing objects. Divine creation forms a quite different category from the production of artificial relationships between unrelated objects. God originates things with all their properties, forces and energies and characteristics. When we say that God is all-powerful, we must be aware that His power relates only to things that are possible. Things that are rationally impossible are entirely outside the sphere of His power, and to use the word "power" or "capacity" in connection with things that are impossible is incorrect and meaningless. Although the power of God is, indeed, unlimited, the receptive capacity of things and their ability to serve as locus for the manifestation of divine power must be taken into consideration. The implementation of God's will is intertwined with the relations between cause and effect, with the complex network of reasons and causes. In order for a thing to become the object of the divine will, it must not be impossible and must, in its essence, possess receptive capacity; divine will is accomplished by means of the receptivity of things. It is true that the divine effulgence is infinite and constantly overflowing, but the ground destined to receive it may be defective and unable to absorb the infinite share that superabundant source offers it.
The ocean is an immensely abundant source of water, but a tanker has only a limited capacity to take on its water; in fact, only a minute amount of that water can be loaded onto a tanker. Clearly enough, what is finite and limited in this case is the capacity of the tanker, not the water in the ocean. Someone once asked Ali, the Commander of the Faithful, upon whom be peace, "Is your Lord able to fit the whole world into a hen's egg?" He answered: "God Almighty is, indeed, able to do anything, but what you ask is something impossible." So although God's sacred essence is utterly free of all impotence and inability, it is meaningless and irrational to ask whether God can do something inherently impossible.
*****
One whose heart beats with the love of God and flows over with belief in the Creator of all being will never be discouraged lonely and hopeless even in the midst of the most complex difficulties. Whatever deed he undertakes he does so in the consciousness of being in the protective shade of a supreme power that can make him triumph over all difficulties.
A man who is aware of God and knows that he enjoys His support can resist and endure all kinds of hardship. Difficulties are for him like foam on swift vanishing foam on the face of the waters The fire that burns within him becomes ever brighter and he emerges stronger than ever from the crucible of hardship. Throughout the toils he endures, he is comforted and strengthened by God's kindness and favor, and it is this that forms the true motor of his activity. Failure does not block his path and cause him to surrender; instead, with sincere intention and diligent effort, he continues his strivings until final victory.
He understands well that his efforts cannot remain fruitless and that victory goes to the deserving. Whenever He wills, God takes the hand of the fallen and the oppressed who have no refuge other than Him and raises them up to the apex of power. Sometimes, too, He rubs in the dust of humiliation and disaster the noses of the powerful and arrogant oppressors who believe only in violence and the logic of force and treat men as if they were worthless.
How many arrogant tyrants have been cast down by disaster in the course of human history, sinking and vanishing in a tempest of shame!
The story of God's messengers represents in itself a complete and ideal model of human values. We all know how the messengers stood alone against the oppressive forces of their day in order to guide men to salvation, reform their society, and inculcate lofty values in them. In doing so, they lit the first spark that ultimately destroyed polytheism
The response aroused by their beliefs caused such a positive tumult that they were able to change the face and direction of history. They laid the foundations of monotheistic worship and established the principles of virtue in the most comprehensive way. Who can deny the role played by their devotion and faith in the untiring struggle they waged? How far can will power alone take man, and how much can it enable him to endure and sacrifice? A cursory review of the proud history of the Prophets' lives enables us all to behold, in the most vivid fashion possible, the sincerity and devotion they displayed, their mercy and forbearance, and their intense desire to guide and reform men. The fundamental secret of their success was the fact they never thought of themselves for a single instant; they sincerely renounced their own beings, making them a gift to God's cause. God then responded by bestowing immortality and everlasting fame on them.
The infinite power of God has no clearer proof than that furnished by the study and examination of the phenomena of the created universe and the multiple forms and colorations of nature that can never be fully described.
When we look at God's creation we find ourselves confronted with so vast an energy that no limit can be imagined for it. A look at creation and the millions of truths secreted in the wonders of nature and the depths of man's own being provides the clearest indication of the scale of the power of the One Who has created it, for the rich and complex order of being admits of no other explanation.
It is God's incomparable power that compels man to bow humbly before the Creator of this great scheme. There is no word to express the dimensions of His power; that unique essence has much power that whenever He wills a thing to come into existence, it suffices for the command "Be!" to issue forth from Him and the object addressed will be. The Quran says: "When He wills a certain thing, He commands it 'Be!' and it is" (36:82)
The law expounded in this verse is the best indicator of His limitless power and manifestation of His boundless power and splendor. It negates any limit that might be set on God's power and proclaims the inadequacy of all criteria and measures when confronted with this divine law.
The champions of the natural sciences, the men of the laboratory, despite all the advances they have achieved, have not yet gained complete knowledge of the inner secrets of a single one among the numerous and varied beings of the created universe. Nonetheless, the partial and defective knowledge that man has acquired concerning a few of the beings that exist in this world is enough for him to realize with all his being that the great power that has created such variety and abundance in the universe must be infinite.
Consider the range of His creation: tiny creatures and monstrous beasts with strange appearances both dwelling in the depths of the ocean; delicate and melodious birds with multicolored wings, the beauty of which skilled artists imitate as an adornment to their craft; stars that shine in the heavens and the sun that rises and sets; the dawn and the moonlight; the planets, galaxies and nebula each of which sometimes contains at its heart millions of great shinning stars giddying in their apparent infinitude.
Does not a creation such as this, awe inspiring in its splendor, indicate the infinite power of its Maker? Can one disregard the power of a Creator Who imparts such variety to life and made distinct, finite forms of it appear in all this vast range of phenomena?
Now, given the fact that all these captivating forms of creation ultimately arise from the atom, the question of being cannot be explained except by reference to a guiding and infinite power. It is He Who impels all things toward the assumption of life-giving form and possesses the power and intelligence to plan and design this vast and precise scheme.
*****
Large and small, difficult and easy, are properties pertaining to finite beings; in the infinite realm of God's essence and attributes, there is no question of great and little, much and few. Impotence and inability are caused by the finiteness of the energy at the disposal of an agent, by the existence of an obstacle on his path, or by the absence of means and instruments; they are inconceivable in the case of an infinite power.
The Quran says: "Nothing in the heavens or on earth can induce weakness or impotence in God; indeed, God is all-knowing and all-powerful." (35:44) Although God is capable of doing all things, He has created the world according to a precise and specific scheme in the framework of which a set role has been assigned to certain phenomena in the origination of others. Those phenomena are completely and unquestioningly subordinate to His command while fulfilling that role and never rebelling against His orders in the slightest.
The Quran says: "The sun, the moon and the stars are all at His command. Be aware that creation belongs only to God; it is His penetrating command that in its exalted purity creates the world and all it contains." (7:54)
Strictly speaking, no creature in the scheme of the universe can be a manifestation of power or have any share in His will and command, for just as God has no partner in His essence, so, too, He has no partner in His agenthood. Just as all creatures in the world lack independence in their essence and are dependent on Him, they also lack it in producing acts and effects. Every agent and cause derives the essence of its being from God and also its power to act and produce an effect. Whenever He wills and necessitates it, the order that encloses all beings abandons its role, for that order is itself subordinate to His will, precious and firm though it may be. The Creator Who has assigned a particular effect to every factor and cause is able to neutralize and suspend that effect at any instant. Just as one command brought the order of the universe into existence, another command robs phenomena of their customary effect.
Thus, the Quran says: "They said, 'Burn Abraham and thus us render help unto your gods, if you are men of action.' We commanded the fire, 'be cool for Abraham and harm him not.' They sought a stratagem against him, but We made them the losers." (21:68-69)
Although the powerful attraction exerted by the sun and the earth prevails over a vast space, both bodies are subordinate to His will. As soon as He gives a little bird the necessary power, the bird is able to resist the pull of the earth and take flight. The Quran says: "Do they not look at the birds in the heavens and see how the skies have been subjugated to them? It is God alone Who keeps them aloft, and in this there is an evident sign of God's power for the people off faith." (16:79)
Whatever phenomenon may be imagined to exist in the world of being finds its needs for sustenance and life met by the Creator. Therefore, whatever power and capacity is found in the scheme of creation must necessarily go back to the infinite power of God. Ali, peace be upon him, him, the Commander of the Faithful, says in a sermon reproduced in the Nahj al Balaghah: "O God, we cannot penetrate the depths of Your splendor and majesty. We know only that You are living and self-subsistent, that You are exempt from eating and sleeping. No mind can perceive You and no eye can see You. But You see all eyes, You know the life span of all things, and You are all-powerful.
Although we have perceived nothing of Your creation, we are astounded by Your power and praise You mightily. That which is hidden from us and our eyes cannot see and our mind and intelligence cannot attain, which is concealed from us by veils of the unseen, is much greater than what we can see ...
When man decides to build something, for example, a hospital, he assembles the necessary tools and pieces of equipment that do not have any essential relationship with each other, and, then, connects them with each other by means of a series of artificial relationships in order to reach his goal.
In order to create such artificial relationships, he makes use of different forces and object that he finds to be already existing. His work and activity are a part of the system of creation; they are not properly speaking creative activity, but only a form of motion that takes place within existing objects. Divine creation forms a quite different category from the production of artificial relationships between unrelated objects. God originates things with all their properties, forces and energies and characteristics. When we say that God is all-powerful, we must be aware that His power relates only to things that are possible. Things that are rationally impossible are entirely outside the sphere of His power, and to use the word "power" or "capacity" in connection with things that are impossible is incorrect and meaningless. Although the power of God is, indeed, unlimited, the receptive capacity of things and their ability to serve as locus for the manifestation of divine power must be taken into consideration. The implementation of God's will is intertwined with the relations between cause and effect, with the complex network of reasons and causes. In order for a thing to become the object of the divine will, it must not be impossible and must, in its essence, possess receptive capacity; divine will is accomplished by means of the receptivity of things. It is true that the divine effulgence is infinite and constantly overflowing, but the ground destined to receive it may be defective and unable to absorb the infinite share that superabundant source offers it.
The ocean is an immensely abundant source of water, but a tanker has only a limited capacity to take on its water; in fact, only a minute amount of that water can be loaded onto a tanker. Clearly enough, what is finite and limited in this case is the capacity of the tanker, not the water in the ocean. Someone once asked Ali, the Commander of the Faithful, upon whom be peace, "Is your Lord able to fit the whole world into a hen's egg?" He answered: "God Almighty is, indeed, able to do anything, but what you ask is something impossible." So although God's sacred essence is utterly free of all impotence and inability, it is meaningless and irrational to ask whether God can do something inherently impossible.
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One whose heart beats with the love of God and flows over with belief in the Creator of all being will never be discouraged lonely and hopeless even in the midst of the most complex difficulties. Whatever deed he undertakes he does so in the consciousness of being in the protective shade of a supreme power that can make him triumph over all difficulties.
A man who is aware of God and knows that he enjoys His support can resist and endure all kinds of hardship. Difficulties are for him like foam on swift vanishing foam on the face of the waters The fire that burns within him becomes ever brighter and he emerges stronger than ever from the crucible of hardship. Throughout the toils he endures, he is comforted and strengthened by God's kindness and favor, and it is this that forms the true motor of his activity. Failure does not block his path and cause him to surrender; instead, with sincere intention and diligent effort, he continues his strivings until final victory.
He understands well that his efforts cannot remain fruitless and that victory goes to the deserving. Whenever He wills, God takes the hand of the fallen and the oppressed who have no refuge other than Him and raises them up to the apex of power. Sometimes, too, He rubs in the dust of humiliation and disaster the noses of the powerful and arrogant oppressors who believe only in violence and the logic of force and treat men as if they were worthless.
How many arrogant tyrants have been cast down by disaster in the course of human history, sinking and vanishing in a tempest of shame!
The story of God's messengers represents in itself a complete and ideal model of human values. We all know how the messengers stood alone against the oppressive forces of their day in order to guide men to salvation, reform their society, and inculcate lofty values in them. In doing so, they lit the first spark that ultimately destroyed polytheism
The response aroused by their beliefs caused such a positive tumult that they were able to change the face and direction of history. They laid the foundations of monotheistic worship and established the principles of virtue in the most comprehensive way. Who can deny the role played by their devotion and faith in the untiring struggle they waged? How far can will power alone take man, and how much can it enable him to endure and sacrifice? A cursory review of the proud history of the Prophets' lives enables us all to behold, in the most vivid fashion possible, the sincerity and devotion they displayed, their mercy and forbearance, and their intense desire to guide and reform men. The fundamental secret of their success was the fact they never thought of themselves for a single instant; they sincerely renounced their own beings, making them a gift to God's cause. God then responded by bestowing immortality and everlasting fame on them.
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