SEVENTH PÂRA
In the last verse of the sixth pâra, we are informed that those who are true Christians have a soft spot for the Muslims in their hearts. Now, in the beginning of the seventh pâra, mention is made of some Christians who upon hearing the verses of the Qur’ân could not hold back their tears which began flowing involuntarily. (83-85). This verse was revealed regarding the Christians of Habsha (Ethiopia) towards whom the Muslims had migrated. When they heard the verses of the Qur’ân emerging from the lips of the Muslims, they began crying uncontrollably, so much so that their beards became wet with the deluge of tears.
There is so much effect in the speech of Allâh that if such a heart which is free from hatred and enmity, a heart which is filled with fear, hears these verses, then the hairs of one’s body will stand up on end and tears will flow from one’s eyes. After mentioning the effect of the speech of Allâh on the true Christians and their condition of crying, some sharî masâ'il are mentioned since Sûrah Mâ'idah is a Madanî surâh. In Makkî sûrahs, generally there is discussion on beliefs. In Madanî sûrahs, there is normally discussion on matters pertaining to religious injunctions, sometimes briefly and sometimes in detail.
The masâ’il and laws mentioned in this sûrah are as follows :
(1) The choice of stipulating something as halâl or harâm is exclusive to Allâh سُبْحَانَهُ وَتَعَالَى . Therefore the Muslims have been commanded that whatever Allâh سُبْحَانَهُ وَتَعَالَى has regarded as halâl, they should not regard it as harâm, and they should not abstain from its usage (87-88). Islâm is a religion of moderation. There is neither excess nor deficiency. Therefore Islâm does not approve of staying away from pure things, regarding this to be a means of taqwâ and perfection.
On the other hand, Islâm does not allow the removal of the distinction between halâl and harâm, thereby using prohibited items that Allâh سُبْحَانَهُ وَتَعَالَى has regarded as harâm, without any care.
(2) There is no worldly retribution for a laghw oath. A laghw oath refers to that oath which a person takes regarding a certain act having taken place or not and according to his understanding, he is truthful whereas this act was contrary to his thoughts. However, there will be kaffârah (expiation) for those oaths which a person takes regarding doing or not doing a certain act in future and then he does not fulfil these oaths.
(3) Alcohol, gambling, idol worship and divination arrows are completely harâm (impermissible) and acts inspired by Shaytân. By means of these actions, Shaytân sows the seeds of enmity and hatred in the hearts of believers and prevents them from the zikr (remembrance) of Allâh and salâh. (90-92)
(4) In the state of ihrâm, to hunt terrestrial animals is not permissible. However, the hunting of sea and river animals in the condition of ihrâm is permissible. (94-96)
(5) Due to the connection with ihrâm, Allâh سُبْحَانَهُ وَتَعَالَى has also mentioned the Ka’bâh and the blessed city. A speciality of the Ka’bah is that Allâh سُبْحَانَهُ وَتَعَالَى has declared it and the area around it as haram (sanctified). One can understand its sanctity and honour from the words of Hadhrat Umar رَضِيَ اللهُ عَنْهُ in which he said, “If I have to see the killer of my father in the haram, then I will not raise my hand against him until he goes out of the boundaries of the Haram.”
(6) During the era of ignorance, the mushrikîn regarded many animals as harâm on the basis of their own whims and desires. They would stipulate special names for them e.g. Bahîrah, Sâ’ibah, Wasîlah and Hâm. In verse 103 it is clearly stated that these are the lies and slander of the mushrikîn, because Allâh سُبْحَانَهُ وَتَعَالَى has not stipulated any of these animals as harâm.
(7) When a human perceives the coming of death, then he should make a wasiyyat (bequest) for those things which can be bequeathed. Two trust-worthy men should be made witnesses so that if any differences appear later on, then judgment can be passed in light of their testimony. (106-108)
(8) After mentioning the masâ’il of halâl and harâm, the scene of Qiyâmah is presented. All the messengers will be gathered and asked “When you people conveyed My message to My servants, then what answer were you given?” In the questioning and answering of the Ambiyâ عَلَيْهِ السَّلَام, special mention of Hadhrat Masîh عَلَيْهِ السَّلَام has been made in great detail. On the Day of Qiyâmah, Allâh سُبْحَانَهُ وَتَعَالَى will remind Îsâ عَلَيْهِ السَّلَام of the favours bestowed upon him. From amongst these favours, the story of the Mâ’idah (the table-cloth) is also mentioned, when the hawâriyyîn (disciples) of Îsâ عَلَيْهِ السَّلَام requested him to supplicate to Allâh سُبْحَانَهُ وَتَعَالَى to send down a mâ’idah i.e. such a table-cloth laden with different types of heavenly foods and drinks.
Due to this incident, the name of this sûrah is called “Mâ’idah”. After enumerating His bounties, Allâh سُبْحَانَهُ وَتَعَالَى will ask, “O Îsâ , son of Maryam! Did you tell the people that they should take you and your mother as deities besides Allâh.” Hadhrat Îsâ عَلَيْهِ السَّلَام will answer, “You are pure. It was not possible for me to say such a thing for which I had no right.” Then he will say that he commanded them to worship one Allâh alone and that if they disobeyed him, then Allâh has a choice of either punishing them or forgiving them. (166-118) Surah Mâ’idah ends, drawing the scene of the Day of Qiyâmah and the all-encompassing sovereignty of Allâh سُبْحَانَهُ وَتَعَالَى .
Sûrah An’âm
After Sûrah Mâ’idah, in the 2nd quarter of the seventh pâra, Sûrah An’âm commences. This sûrah comprises of 165 verses and 20 rukûs. This is a Makkî sûrah. In Makkî sûrahs, generally the three basic tenets of belief are discussed i.e. tawhîd, risâlat and âkhirat.
One outstanding speciality of this sûrah is that in refutation of the wrong beliefs of the mushrikîn, two methods are used :
1- Taqrîr (address)
2- Talqîn (persuasion)
The first method of address i.e. Taqrîr means that Allâh سُبْحَانَهُ وَتَعَالَى presents the proofs of tawhîd (His Oneness), His power and grandeur in the form of such accepted principles that such a person whom Allâh سُبْحَانَهُ وَتَعَالَى has bestowed with sound intelligence and an open heart can never deny it. Study this sûrah. At many places you will find such verses wherein mention is made of the presence of Allâh سُبْحَانَهُ وَتَعَالَى in the heavens and the earth, His power over His servants and His knowledge over apparent and hidden things. It is mentioned in such a manner as if the mushrikîn also accept these claims. These claims are not such that any proofs have to be given to prove them nor does one have to exert ones self mentally to understand them. When any intelligent person takes one glance at the universe, then he cannot go without conceding to the existence, greatness, power and majesty of Allâh سُبْحَانَهُ وَتَعَالَى .
In the following verse, a glimpse of this method can be seen. “And in the heavens and in the earth, He is the one Allâh. He knows your hidden and open affairs and He has knowledge of all your actions.” (3) “And He is dominant over His servants and has sent angels to protect you.” (61) “And He is the one who seizes your soul when you sleep at night and He knows what you do during the day.” (60)
The other method of talqîn (persuasion) means that Allâh سُبْحَانَهُ وَتَعَالَى teaches His unlettered messenger such proofs which his deniers have no answer for and due to which they become ashamed and lower their heads. Generally this method is found in a question-and-answer form. For example, in the 12 verse Allâh سُبْحَانَهُ وَتَعَالَى says, “Ask them O Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, to whom does the heavens and earth belong?” It is apparent that in their hearts, the mushrikîn also accept that all belongs to Allâh, however they are unable to proclaim it with their tongues. Therefore, Allâh سُبْحَانَهُ وَتَعَالَى says “O Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم you tell them, “Everything belongs to Allâh.” (12) In the 19th verse, He mentions “Ask them, whose testimony is the greatest. Say, “Allâh is a witness between me and you.” (19) Both these methods of address and persuasion continue side-by-side in Sûrah Anâm.
This sûrah begins with the praise, greatness and oneness of Allâh سُبْحَانَهُ وَتَعَالَى . Together with tawhîd, the mention of risâlat is necessary. Thus, we are informed that the habit of the deniers is that whenever Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم presents any proofs to them, they turn away from it and in reply they say, trying to break his proof, “Why was an angel not sent with this Nabî?” After mentioning tawhîd and risâlat, there is mention of resurrection and recompense. Allâh سُبْحَانَهُ وَتَعَالَى states, “Definitely, Allâh will gather you on the Day of Qiyâmah, there is no doubt in it.” (16) These three subjects are mentioned one after the other by method of address and persuasion until eventually mention is made of the father of the Ambiyâ, Hadhrat Ibrâhîm عَلَيْهِ السَّلَام. There is no doubt that Hadhrat Khalîl عَلَيْهِ السَّلَام was a bright beacon of light in a world sinking in shirk (polytheism). When he refused to accept the sun, moon, stars and hand-made idols as deities, and when he announced belief in the greatness of one Rabb, first he had to face opposition from his father.
However, he did not worry about this opposition and he continued the mission of calling towards tawhîd. (74-81) This same call was given by other Ambiyâ in their times. In Sûrah An’âm, the names of eighteen of these Ambiyâ are mentioned. (74-87) They were all blessed with wahî (revelation). Besides them, countless other Ambiyâ came, but their names are not mentioned in the Qur’ân. After mentioning nubuwwat and wahî, such proofs are mentioned which point to the existence of a Creator, His supreme knowledge, power, wisdom and perfection. By these proofs, we are shown that the main purpose is the recognition of the being, qualities and actions of Allâh سُبْحَانَهُ وَتَعَالَى . However, the disbelievers do not ponder over these proofs but continue demanding different forms of miracles saying, “If we are shown such and such a miracle, then we will accept and become believers.” However, their words were nothing more than mere lip service and to buy time. The reality is that a person who has desire (for the truth) does not ask for miracles. Whenever he lifts up his gaze, he sees very clearly the signs of Allâh سُبْحَانَهُ وَتَعَالَى ’s presence and His power. In this universe, the believer as well as the disbeliever raise their gazes and look around.
However there is a world of difference between these two gazes. When a disbeliever looks, he sees the whole universe running on material and outward means. However, when a believer looks, then in everything and at all stages, he sees the work of a great and powerful being. For example, a Muslim sees a fruit. He sees the difference in the colour and odour, in the size and in the taste. He sees how the fruit changes from one condition to another. Initially some fruits are bitter, others are tasteless and some are acidic. However, as it continues ripening, sweetness and taste continues coming into it. When a believer looks with the gaze of îmân and ponders, then he spontaneously calls out “سبحان الله” (O Allâh! You are pure from all defects). Thus Allâh سُبْحَانَهُ وَتَعَالَى , after mentioning the different produce which grows from the ground and the different fruits, says, “Look towards its fruits, when it produces and towards it when it ripens. Verily there are many signs in it for those people who have îmân.” (99)