Surah Ibrahim (Abraham ) 14 : 1
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
Click word/image to view Qur'an Dictionary | ||
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Word | Arabic word | |
(14:1:1) |
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(14:1:2) kitābun A Book |
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(14:1:3) anzalnāhu which We have revealed |
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(14:1:4) ilayka to you |
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(14:1:5) litukh'rija so that you may bring out |
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(14:1:6) l-nāsa the mankind |
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(14:1:7) |
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(14:1:8) l-ẓulumāti the darkness[es] |
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(14:1:9) ilā to |
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(14:1:10) l-nūri the light |
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(14:1:11) bi-idh'ni by the permission |
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(14:1:12) rabbihim (of) their Lord |
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(14:1:13) ilā to |
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(14:1:14) ṣirāṭi the Path |
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(14:1:15) l-ʿazīzi (of) the All-Mighty |
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(14:1:16) l-ḥamīdi the Praiseworthy |
Explanatory Note
The phrase, ‘the path of the Almighty,’ means His way and law which governs the whole universe, and the code which governs life. Linguistically speaking, it is used here as a substitute for ‘light’. This means that the ‘light’ guides to ‘the path of the Almighty’, or that the light is His path. The second meaning is however stronger and richer. The light that illuminates the human soul is the light that illuminates the whole universe. It is the way, the law and the code of living. A soul which lives in this light will never be in error, or entertain misconceptions, or opt for wrong behaviour. It follows the straight path, “the path of the Almighty, the One to whom all praise is due.” He is the One who has absolute power in the universe, and who is praised by all creatures.
His might is highlighted here as a threat to the unbelievers, while the fact that He is worthy of praise is mentioned as a reminder to those who express gratitude to Him.
The مقطعات حروف Huruf Muqatta’at
The مقطعات حروف Huruf Muqatta’at "disjointed letters" are combinations of between one and five Arabic letters appearing at the beginning of 29 out of the 114 Surahs of the Quran (approximately 33% of Surahs). The letters are written together like a word, but each letter is pronounced separately. Some of these are a complete Ayat in it of themselves whilst others are part of a longer Ayat (some qurra number the endings of Ayat differently). There is only one instance, Surah 42: Shura (Ha Mim, Ayn Sin Qaf), where the disjointed letters are part of two separate Ayaat.
Meaning of the Muqatta’at
A group of scholars refrained from interpreting Ayaat which contain Huruf Muqatta’at and it was not narrated that the Prophet explained them. It is preferable to say Allah knows better about what they mean. However, it was narrated that some of the scholars, even amongst the Sahabah, did interpret them and they differed in their interpretation.
Some of the scholars who tried to discover the wisdom behind these letters said; these letters mentioned at the beginning of Surahs point to the miraculous nature of the Qur’an, and implies that all mankind is unable to match it, even though it is composed of the letters that they use in their daily speech.
Ibn Kathir writes, "The individual letters in the beginning of some Surahs are among those things whose knowledge Allah has kept only for Himself. This was reported from Abu Bakr, Umar, Uthman, Ali and Ibn Mas’ud. It was said that these letters are the names of some of the Surahs. The wisdom behind mentioning these letters in the beginning of the Surahs, regardless of the exact meanings of these letters, is that they testify to the miracle of the Qur'an. Indeed, the servants are unable to produce something like the Qur'an, although it is comprised of the same letters with which they speak to each other."
One of the benefits of these letters is a rhetorical benefit; O you disbelievers, how come you cannot come up with a similar Qur'an to this one? Aren't these the same letters you use in your daily speech? So why can't you produce a similar Qur'an if it is not from Allah?
We do not know their true meaning and this humbles mankind - people who recite letters in their daily speech but they do not have full knowledge of the meanings of all words. In Surah al Fatihah, we asked Allah to 'guide us to the upright path'. These letters show that we cannot be guided by our own will and we need Allah's help. The letters show that we cannot know and understand everything, so we should put more hope and reliance upon Allah. Allah lets us know that if you really want to get guidance from this Book - you will have to ask Allah to give you understanding of this religion, you cannot know it of your own accord. So an arrogant attitude will prevent you from true knowledge, and submission to Allah will open the doors for true understanding.
Analysis and Figures
There are 29 Surahs that have the Huruf Muqatta’at. These are:
1. Surah 2: al-Baqarah - Alif Lam Mim الم
2. Surah 3: ale-Imran - Alif Lam Mim الم
3. Surah 7: al-A'raf - Alif Lam Mim Sad المص
4. Surah 10: Yunus - Alif Lam Ra الر
5. Surah 11: Hūd - Alif Lam Ra الر
6. Surah 12: Yusuf - Alif Lam Ra الر
7. Surah 13: ar-Ra'd - Alif Lam Mim Ra المر
8. Surah 14: Ibrahim - Alif Lam Ra الر
9. Surah 15: al-Hijr - Alif Lam Ra الر
10. Surah 19: Maryam - Kaf Ha Ya Ain Sad كهيعص
11. Surah 20: Ta Ha - Ta Ha طه
12. Surah 26: ash-Shuʿara - Ta Sin Mim طسم
13. Surah 27: an-Naml - Ta Sin طس
14. Surah 28: al-Qasas - Ta-Sin Mim طسم
15. Surah 29: al-Ankabut - Alif Lam Mim الم
16. Surah 30: ar-Rum - Alif Lam Mim الم
17. Surah 31: Luqman - Alif Lam Mim الم
18. Surah 32: as-Sajdah - Alif Lam Mim الم
19. Surah 36: Ya Sin - Ya Sin يس
20. Surah 38: Saad - Saad ص
21. Surah 40: Ghafir - Ha Mim حم
22. Surah 41: Fussilat - Ha Mim حم
23. Surah 42: ash-Shura - Ha Mim; Ain Sin Qaf حم عسق
24. Surah 43: Az-Zukhruf Ha Mim حم
25. Surah 44: ad-Dukhan - Ha Mim حم
26. Surah 45: al-Jathiya Ḥā Mīm حم
27. Surah 46: al-AHqaf - Ha Mim حم
28. Surah 50: Qaf - Qaf ق
29.Surah 68: Al-Qalam - Nun ن
Four Surahs are named after their Muqatta'at letters, Surah Ta-Ha (20), Ya-Sin (36), Sad (38) and Qaf (50).
14, 14 and 14
Of the 28 letters of the Arabic alphabet, exactly one half appear as Muqatta'at, either singly or in combinations of two, three, four or five letters. The most frequent are Alif Lam Mim and Ha Mim, occurring six times each.
The 14 letters that are used as Muqatta'at are; alif أ, ha هـ, Ha ح, ta ط, ya ي, kaf ك, lam ل, mim م, nun ن, sin س, ayn ع, saad ص, qaf ق, ra ر.
The 14 letters that are not used are; ba ب, ta ت, tha ث, jeem ج, kha خ, dal د, dhal ذ, zal ز, dzha ظ, dhad ض, ghayn غ, fa ف, sheen ش, waw و.
Interestingly, there is also a total combination of 14 patterns used;
1. Alif Lam Mim الم
2. Alif Lam Mim Sad المص
3. Alif Lam Ra الر
4. Alif Lam Mim Ra المر
5. Kaf Ha Ya Ain Sad كهيعص
6. Ta Ha طه
7. Ta Sin Mim طسم
8. Ta Sin طس
9. Ya Sin يس
10. Saad ص
11. Ha Mim حم
12. Ha Mim; Ain Sin Qaf حم عسق
13. Qaf ق
14. Nun ن
Combinations of 1, 2, 3, 4 and 5 letters.
a. Three Surahs begin with only one letter:
(i) Surah 38: Sad with Sad
(ii) Surah 50: Qaf with Qaf
(iii) Surah 68: Qalam with Nun
b. The combination of two letters occurs in 10 Surahs:
Three of them occur only once each:
(i) Surah 20: Ta Ha has Ta Ha
(ii) Surah 27: al Naml has Ta Seen
(iii) Surah 36: Ya Sin has Ya Seen
Ha Meem occurs in seven consecutive Surahs from Surah 40 to Surah 46:
(i) Surah 40: Ghafir
(ii) Surah 41: Fussilat
(iii) Surah 42: ash-Shura
(iv) Surah 43: az-Zukhruf
(v) Surah 44: ad-Dukhan
(vi) Surah 45: al-Jathiyah
(vii) Surah 46:al-Ahqaf
c. There are three combinations of three letters each occurring in 14 Surahs.
Alif Laam Meem occurs in six Surahs
(i) Surah Al Baqarah 2
(ii) Surah Ali ‘Imran 3
(iii) Surah Al ‘Ankabut 29
(iv) Surah Al Rum 30
(v) Surah Luqman 31
(vi) Surah Al Sajdah 32
Alif Laam Ra occurs in six consecutive Surahs: Surah 10 to Surah 15:
(i) Surah Yunus 10
(ii) Surah Hud 11
(iii) Surah Yusuf 12
(iv) Surah Al Rad 13
(v) Surah Ibrahim 14
(vi) Surah Al Hijr 15
Ta Seen Meem occurs in two Surahs:
(i) Surah Al-Shura 26
(ii) Surah Al-Qasas 28
d. Combination of four letters occurs twice:
(i) Surah Aaraf 7: Alif Laam Meem Sad
(ii) Surah Ar-Ra`d 13: Alif Laam Meem Ra
e. Combination of five letters occurs twice:
(i) Surah Maryam 19 begins with Kaf Ha Ya Ayn Sad
(ii) Surah Al-Shura 42 begins with Ha Meem Ayn Seen Qaf
Some reflections on the Disjointed Letters - حروف مقطعات Huruf Muqatta’at
The human body is composed of various fundamental elements that are found in nature. Clay and dust are composed of the same fundamental elements. Yet it would be absurd to say that a human being is exactly the same as the dust. We can all have access to the elements that are found in the human body, and add a few gallons of water, which is the constitution of the human body. We know the elements in the human body and yet we are at a loss when asked the secret of life.
Similarly the Qur’an addresses those people who reject its Divine authority. It tells them that this Qur’an, is in your own language, and over which the Arabs took pride. It is composed of the same letters that the Arabs used to express themselves most eloquently. The Arabs were very proud of their language and Arabic was at its peak when the Qur’an was revealed. With the letters Alif Lam Mim, Ya Sin, Ha-Mim, etc., (in English we would say A, B, C, D) the Qur’an challenges mankind to produce a Surah similar to the Qur’an, in beauty, elegance, accuracy and truth, if they doubt its authenticity.
Initially, the Qur’an challenges all the men and jinn to produce a recital like the Qur’an and adds that they would not be able to do it even if they backed each other. This challenge is mentioned in Surah Isra (17:88) and in Surah Tur (52:34). Later the Qur’an repeats the challenge in Surah Hud (11:13) by saying produce ten Surahs like it and later in Surah Yunus (10:38) produce one surah like it and finally the easiest challenge is given in Surah Al-Baqarah (2:23).
"And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Surah like thereunto; and call your witnesses or helpers (if there are any) besides Allah if your doubts are true. But if ye cannot – and of a surety ye cannot – then fear the fire whose fuel is men and stones – which is prepared for those who reject faith." (2:23-24).
The Arabs are noted for their rhetoric ability, eloquence and meaningful expression. Just as the constituents of the human body are known to us and can be obtained by us, the letters comprising the Qur’an, such as Alif Lam Mim are known to us, and used frequently to formulate words. Life cannot be created by us, even if we possess knowledge of the constituents of the human body. Similarly we cannot capture the same eloquence and beauty of expression, accuracy and truth that we find in the Qur’an, despite knowing the letters that constitute the Qu’ran. The Qur’an thus proves its Divine origin.
3. Surah Overview
It appears from the tone of this Surah that it belongs to a group of Surahs which were revealed during the last stages of the Makkan period. For instance ayah 13: “And those who disbelieved said to their messengers, “We will surely drive you out of our land, or you must return to our religion.” So their Lord inspired to them, “We will surely destroy the wrongdoers.” clearly indicates that the persecution of the Muslims was most intense at the time of the revelation of this Surah and that the people of Makkah were bent on expelling the Muslims, just like the disbelievers of the former Prophets.
10. Wiki Forum
11. Tafsir Zone
Overview (Verses 1 - 3) From Darkness into Light “Alif. Lām. Rā. This is a book which We have bestowed on you from on high.” (Verse 1) This book which consists of words made up of letters like these is one which you certainly have not authored. It has been revealed to you for a definite purpose, “so that you might bring forth all mankind, by their Lord’s leave, from darkness into the light.” (Verse 1) Your role is to take mankind out of the depths of darkness into which they have sunk, the darkness of superstition, conflicting systems and traditions; the darkness of believing in alleged deities, and false concepts, values and standards. You are to bring them, i.e. all of mankind, into the real light which removes all darkness. Not only does this light dispel all darkness from people’s consciences and minds, it also affects their lives generally, setting for them new values and traditions. Faith based on God’s oneness is a light that shines within the human heart, to make the whole human being shine as well. Man is created out of cold clay in which God has blown of His spirit. Should he abandon the light of this breath of spirit, he turns back into dark clay, and becomes a mass of flesh and blood like an animal. It is indeed the flesh and blood alone that are made of the earth’s clay. It is with this breath from God’s spirit that light spreads over it. Then faith makes it appear in its full glory. With it the mass of flesh and blood blooms. Faith is a light that illuminates the soul so that it can see the way leading to God, clear without any confusion caused by superstition or desires, and without any misleading fancy or greed. When the human soul sees the way so clearly ahead of it, it proceeds with steady steps, and without hesitation. The light of faith illuminates the whole of life, making all mankind equal servants of God, united together by their bond of faith. They submit themselves to none other than God, which means that they are never divided into slaves and tyrants. With the universe around them they establish a bond based on knowledge of the great law that sets the whole universe and all its forces into operation. This brings them peace with the universe and with all creatures that live in it. Faith is the light of justice, freedom and knowledge. It is the light of a bond with God based on compassion. It is a bond that gives us reassurance of God’s justice, grace and wisdom in situations of ease and hardship. Such reassurance requires that we adopt an attitude of patience in adversity and gratitude in happier circumstances. It also adds the light of understanding that adverse situations occur for a definite purpose. Believing in God alone as the Supreme Lord is not merely a personal faith that fills one’s conscience and spreads light over one’s soul. It is a complete code of living based on the concept of total submission to God alone, discarding all claims of lordship by other creatures, and rejecting any attempt that gives such creatures any form of sovereignty. This code of living fits completely with human nature so as to satisfy all its needs and fill it with happiness, light and reassurance. It is also so stable that it protects people against the sort of upheaval experienced by societies that submit to the sovereignty claimed by others and who follow systems devised by them in politics, government, economics, social structure, morals and social behaviour, as well as in customs and traditions. Furthermore, this code of living preserves and promotes human potential. It prevents people from glorifying and singing the praises of despots. Indeed this short phrase, “so that you may bring forth all mankind, by their Lord’s leave, from darkness into the light,” covers profound truths relevant to the human mind, as also practical day to day living. It is impossible for human language to do more than point to these horizons. “So that you might bring forth all mankind, by their Lord’s leave, from darkness into the light.” God’s Messenger cannot do more than deliver the divine message, and his role is merely to explain it. As for the bringing of mankind out of darkness into light, this is done by God’s leave, and according to the laws He has willed to set in operation. The Prophet is only His Messenger. “So that you might bring forth all mankind, by their Lord’s leave, from darkness into the light, to the path of the Almighty, the One to whom all praise is due.” (Verse 1) The phrase, ‘the path of the Almighty,’ means His way and law which governs the whole universe, and the code which governs life. Linguistically speaking, it is used here as a substitute for ‘light’. This means that the ‘light’ guides to ‘the path of the Almighty’, or that the light is His path. The second meaning is however stronger and richer. The light that illuminates the human soul is the light that illuminates the whole universe. It is the way, the law and the code of living. A soul which lives in this light will never be in error, or entertain misconceptions, or opt for wrong behaviour. It follows the straight path, “the path of the Almighty, the One to whom all praise is due.” He is the One who has absolute power in the universe, and who is praised by all creatures. His might is highlighted here as a threat to the unbelievers, while the fact that He is worthy of praise is mentioned as a reminder to those who express gratitude to Him. Then follow some of God’s attributes. He is notably mentioned as the One to whom everything in the heavens and on earth belong, who is in need of no one, and who controls the universe and all creatures therein: “God, to whom all that is in the heavens and all that is on earth belongs.” (Verse 2) Whoever, then, comes out of darkness into light and follows guidance does well. The sūrah does not mention anything about such a person here. Instead, it goes on to warn the unbelievers against woeful suffering. This is inflicted on them as a result of their rejection of the greatest blessing God has bestowed on humanity, that is, sending them a Messenger whose task is to bring them out of darkness into light. That is an act of God’s grace for which we cannot show enough gratitude. Yet some people reject it outright. Hence, “woe to the unbelievers; for theirs will be a severe suffering.” (Verse 2) The sūrah then mentions a quality that tells us the reason for their rejection of the blessing God bestows on mankind through His noble Messenger: “These are the ones who love the life of this world preferring it to the life to come, and who turn others away from God’s path and try to make it appear crooked. They have gone far astray.” (Verse 3) Giving preference to the life of this world puts a person in a position of conflict with the requirements of faith, and on a collision course with the ‘path of God’. The situation is reversed when preference is given to the life to come. For then, this life is set on the right course. People enjoy it with moderation, always keen to earn God’s pleasure. Hence there is no conflict between their preference for the life to come and their enjoyment of this life and the pleasures it offers. Those who turn their minds and hearts towards ensuring a happy outcome in the hereafter do not lose the pleasures of this world, as some people with faulty concepts imagine. In Islam, a happy life in this world is a prelude to a happy future life. The fulfilment of man’s task as God’s vicegerent on earth requires building a happy life. In Islam, there is no denunciation or renunciation of any aspect of this life as people wait for the hereafter. What Islam requires is that life should prosper with truth, justice and sound behaviour by people who seek God’s pleasure and a happy life in the hereafter. This is the Islamic outlook. Those who choose the life of this world in preference to the hereafter cannot monopolize the resources of this world, exploiting, cheating and oppressing people to serve their own interests in a society where the light of faith shines and people follow God’s guidance. Hence they turn themselves and others away from God’s path and try to make it appear crooked, devoid of truth and justice. It is only when they have done this, and managed to lead themselves away from the straight path of God and justice that they resort to their oppressive ways, cheating people and persuading them to share in their corruption. It is only in this way that they can get what they want of self- aggrandisement, taking for themselves most of the resources God has placed on earth, and behaving arrogantly towards others. People then submit to their authority without resistance. The way of life advocated by faith protects human life against the selfishness and greed of those who are preoccupied with the life of this world in preference to the life to come. Under this way of life no one person or group can monopolize the earth’s wealth and resources. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 1 - 3) From Darkness into Light “Alif. Lām. Rā. This is a book which We have bestowed on you from on high.” (Verse 1) This book which consists of words made up of letters like these is one which you certainly have not authored. It has been revealed to you for a definite purpose, “so that you might bring forth all mankind, by their Lord’s leave, from darkness into the light.” (Verse 1) Your role is to take mankind out of the depths of darkness into which they have sunk, the darkness of superstition, conflicting systems and traditions; the darkness of believing in alleged deities, and false concepts, values and standards. You are to bring them, i.e. all of mankind, into the real light which removes all darkness. Not only does this light dispel all darkness from people’s consciences and minds, it also affects their lives generally, setting for them new values and traditions. Faith based on God’s oneness is a light that shines within the human heart, to make the whole human being shine as well. Man is created out of cold clay in which God has blown of His spirit. Should he abandon the light of this breath of spirit, he turns back into dark clay, and becomes a mass of flesh and blood like an animal. It is indeed the flesh and blood alone that are made of the earth’s clay. It is with this breath from God’s spirit that light spreads over it. Then faith makes it appear in its full glory. With it the mass of flesh and blood blooms. Faith is a light that illuminates the soul so that it can see the way leading to God, clear without any confusion caused by superstition or desires, and without any misleading fancy or greed. When the human soul sees the way so clearly ahead of it, it proceeds with steady steps, and without hesitation. The light of faith illuminates the whole of life, making all mankind equal servants of God, united together by their bond of faith. They submit themselves to none other than God, which means that they are never divided into slaves and tyrants. With the universe around them they establish a bond based on knowledge of the great law that sets the whole universe and all its forces into operation. This brings them peace with the universe and with all creatures that live in it. Faith is the light of justice, freedom and knowledge. It is the light of a bond with God based on compassion. It is a bond that gives us reassurance of God’s justice, grace and wisdom in situations of ease and hardship. Such reassurance requires that we adopt an attitude of patience in adversity and gratitude in happier circumstances. It also adds the light of understanding that adverse situations occur for a definite purpose. Believing in God alone as the Supreme Lord is not merely a personal faith that fills one’s conscience and spreads light over one’s soul. It is a complete code of living based on the concept of total submission to God alone, discarding all claims of lordship by other creatures, and rejecting any attempt that gives such creatures any form of sovereignty. This code of living fits completely with human nature so as to satisfy all its needs and fill it with happiness, light and reassurance. It is also so stable that it protects people against the sort of upheaval experienced by societies that submit to the sovereignty claimed by others and who follow systems devised by them in politics, government, economics, social structure, morals and social behaviour, as well as in customs and traditions. Furthermore, this code of living preserves and promotes human potential. It prevents people from glorifying and singing the praises of despots. Indeed this short phrase, “so that you may bring forth all mankind, by their Lord’s leave, from darkness into the light,” covers profound truths relevant to the human mind, as also practical day to day living. It is impossible for human language to do more than point to these horizons. “So that you might bring forth all mankind, by their Lord’s leave, from darkness into the light.” God’s Messenger cannot do more than deliver the divine message, and his role is merely to explain it. As for the bringing of mankind out of darkness into light, this is done by God’s leave, and according to the laws He has willed to set in operation. The Prophet is only His Messenger. “So that you might bring forth all mankind, by their Lord’s leave, from darkness into the light, to the path of the Almighty, the One to whom all praise is due.” (Verse 1) The phrase, ‘the path of the Almighty,’ means His way and law which governs the whole universe, and the code which governs life. Linguistically speaking, it is used here as a substitute for ‘light’. This means that the ‘light’ guides to ‘the path of the Almighty’, or that the light is His path. The second meaning is however stronger and richer. The light that illuminates the human soul is the light that illuminates the whole universe. It is the way, the law and the code of living. A soul which lives in this light will never be in error, or entertain misconceptions, or opt for wrong behaviour. It follows the straight path, “the path of the Almighty, the One to whom all praise is due.” He is the One who has absolute power in the universe, and who is praised by all creatures. His might is highlighted here as a threat to the unbelievers, while the fact that He is worthy of praise is mentioned as a reminder to those who express gratitude to Him. Then follow some of God’s attributes. He is notably mentioned as the One to whom everything in the heavens and on earth belong, who is in need of no one, and who controls the universe and all creatures therein: “God, to whom all that is in the heavens and all that is on earth belongs.” (Verse 2) Whoever, then, comes out of darkness into light and follows guidance does well. The sūrah does not mention anything about such a person here. Instead, it goes on to warn the unbelievers against woeful suffering. This is inflicted on them as a result of their rejection of the greatest blessing God has bestowed on humanity, that is, sending them a Messenger whose task is to bring them out of darkness into light. That is an act of God’s grace for which we cannot show enough gratitude. Yet some people reject it outright. Hence, “woe to the unbelievers; for theirs will be a severe suffering.” (Verse 2) The sūrah then mentions a quality that tells us the reason for their rejection of the blessing God bestows on mankind through His noble Messenger: “These are the ones who love the life of this world preferring it to the life to come, and who turn others away from God’s path and try to make it appear crooked. They have gone far astray.” (Verse 3) Giving preference to the life of this world puts a person in a position of conflict with the requirements of faith, and on a collision course with the ‘path of God’. The situation is reversed when preference is given to the life to come. For then, this life is set on the right course. People enjoy it with moderation, always keen to earn God’s pleasure. Hence there is no conflict between their preference for the life to come and their enjoyment of this life and the pleasures it offers. Those who turn their minds and hearts towards ensuring a happy outcome in the hereafter do not lose the pleasures of this world, as some people with faulty concepts imagine. In Islam, a happy life in this world is a prelude to a happy future life. The fulfilment of man’s task as God’s vicegerent on earth requires building a happy life. In Islam, there is no denunciation or renunciation of any aspect of this life as people wait for the hereafter. What Islam requires is that life should prosper with truth, justice and sound behaviour by people who seek God’s pleasure and a happy life in the hereafter. This is the Islamic outlook. Those who choose the life of this world in preference to the hereafter cannot monopolize the resources of this world, exploiting, cheating and oppressing people to serve their own interests in a society where the light of faith shines and people follow God’s guidance. Hence they turn themselves and others away from God’s path and try to make it appear crooked, devoid of truth and justice. It is only when they have done this, and managed to lead themselves away from the straight path of God and justice that they resort to their oppressive ways, cheating people and persuading them to share in their corruption. It is only in this way that they can get what they want of self- aggrandisement, taking for themselves most of the resources God has placed on earth, and behaving arrogantly towards others. People then submit to their authority without resistance. The way of life advocated by faith protects human life against the selfishness and greed of those who are preoccupied with the life of this world in preference to the life to come. Under this way of life no one person or group can monopolize the earth’s wealth and resources. |