Reverence

Comprehending the meaning of reverence

The instinct of reverence is innate and constant in human beings, for it is the feeling of the need for the Creator and the Organiser, regardless of how people interpret that Creator. Whether they are Christians, Jews, Hindu’s. Buddhists, believers in nature as the organiser, Muslims or atheists this instinct is innate.

The instinct of reverence does not exist amongst the animals, it the only instinct unique to man. It is triggered when man perceives his own weakness and mortality which generates certain emotions.

Belief via the emotions alone will lead to untrustworthy results as emotions fluctuate and are triggered by thoughts and realities and therefore non-permanent. Therefore Islam does not leave the emotions as the only way to belief, however nor does it leave the mind as the only way to belief. Rather the innate feeling of weakness that ignites the instinct of reverence in human beings must be connected to the rational belief.

As it is dangerous to understand the proofs for the Islamic belief academically such that one is able to articulate the arguments for it in elaborate detail but not to connect it repeatedly with the feeling of reverence. For this would produce someone who understands the Islamic belief but is weak in adherence to the rules that emanate from it.

The instincts are different to the organic needs in terms of agitation. This is because the organic needs are agitated from an internal impetus which can be sensed when one is hungry, thirsty or tired. Whilst what agitates the instincts is either certain types of thoughts or the tangible reality that makes the emotions require satisfaction.

As an example, the procreation instinct is agitated by thinking of an attractive individual of the opposite sex, or of anything related to sex or actually seeing an attractive individual or anything related to sex. Without this impetus from thoughts or reality the instinct would not be agitated.

Similarly the reverence instinct is agitated by thinking about thinking about man’s own weakness such as thought about death or thinking about the verses (ayaat) of the Quran, the day of judgement or what is related to it and the realisation of the greatness of Allah (swt) by contemplating upon any aspect of man, life and the universe. Thus, the effects of the instinct appear when a thought or reality agitates it.

The Western culture detracts people away from reverence. The ignition of the survival and procreation instincts dominates Western societies and those strongly affected by its culture. Unfortunately this reality has afflicted some Muslims where the reverence instinct is only ignited very occasionally, possibly in the month of Ramadhan, during an illness or when facing a death.

This has led to a spiritual vacuum in Western societies where the feeling of emptiness, misery and depression are increasing.

Allah (swt) has encouraged people to ponder upon His (swt) creation such as the earth, animals, sea, stars and themselves. This pondering and contemplation makes man appreciate his own weakness and the Magnitude of Allah (swt). The pondering about the creation of Allah (swt) is the characteristic of the one who believes in Allah (swt) as a truth.

Al-Shafi once said: “The leaf of the mulberry tree. Its colour, smell, taste and everything about it seem one and the same to you. But a caterpillar eats it and it comes out as fine silken thread. A bee feeds on it and it comes out as honey. A sheep eats it and it comes out as dung. Gazelles chew on it and it congeals producing the fragrance of musk. Who has made all these different things come from the same type of leaf?”

From a leaf to a lofty mountain to gravity and electricity, the creation of Allah (swt) all indicate His greatness and confirm his superiority.

Man is frail, weak, easily hurt, prone to illness and is destined for death. He is nothing but a spec of sand in the vast Universe which submits to Allah (swt). Realising ones mortality aids in sparking the feeling of reverence and veneration of the immortal, Allah (swt).

Abu Tharr (ra) said The Messenger of Allah (saw) said:

“Visit the graves, as it will be a reminder of the Akhirah, and wash the dead, as taking care of an empty body is an outstanding admonition, and pray over the Jana’iz (funerals), as it may sadden you, for the sad one is in the shade of Allah”

[Ibn Abi Al Dunya and Al Haakim -Good chain of narrators]

The Messenger of Allah (saw) said,

“Increase the remembrance of that which destroys all desires”

[Al Tirmidhi]

And he (saw) said,

“If animals knew what the sons of Adam knew of death, you would not have found any fat on them to eat”

[Al Baihaqi in “Al Sha’ab”]

Remembrance is not crying and wailing and blaming one’s self when one is on the brink of death, or attending a funeral or visiting graves alone. Rather, remembrance of death is when a believer imagines that he will meet his Lord at any moment, and his actions will be cut off, as will his ability for repentance. So he will be aware of himself, careful to obey Allah (swt), wary of his Lord every second of his life.

The companions of the Prophet (saw) even those who had been promised Jannah in their lifetimes would continuously ensure that they would keep themselves in an atmosphere of contemplation and thought such that some would faint when hearing a particular verse from the Quran and others cry when thinking about death and the day of Judgement.

The Messenger of Allah (saw) was the most fearful of the people, and cried the most? Abu Bakr Al-Siddiq (ra) once said to him: “Your hair has become grey, Oh, Messenger of Allah.” So he (saw) said: “[Surah] Hud and its sisters have made my hair grey: Al-Waqi’a, ‘Amma Yatasaa’alun and Itha Al-Shamsu Kuwwirat.”

And it was narrated by Ibn Najjar, of Ibn ‘Umar that the Messenger of Allah (saw) overheard a reader reading:

“With Us are Fetters (to bind them), and a Fire (to burn them)”

[Al-Muzammil: 12]

and he (saw) fainted.

Therefore it is not enough for the Muslim in order to maintain his Taqwa to simply understand the rational arguments for the Islamic belief, rather he must continuously ponder upon the Quran and the Universe around him in order that the reverence of Allah (swt) is strong. This would lead him sanctify Allah (swt) and obey his commands and prohibitions.

Enjoining the Ma’ruf & Forbidding Munkar

Enjoining the Ma’ruf & Forbidding Munkar in detail



“You are the best of the nation raised up for mankind because you enjoin what is right and forbid the wrong and believe in Allah”



[TMQ Ale-Imran: 110]

Munkar means evil – those things which are clearly haram, e.g. lying, slander, cheating, backbiting, calling for peace with Israel, supporting Kufr political parties, neglecting ones parents, breaking ties with direct family, entering the political system to rule by Kufr, commiting Zina, drinking alcohol, joining the united nations, dividing Muslim land, privatising the natural resources and public utilities like oil & gas, supporting the current rulers in the Muslim world, abandoning the hudud, abandoning khimar for women, etc.

Ma’ruf means the good i.e. the belief and ahkam shariah of Islam such as salah, fasting, establishing the khilafah, hajj, calling women to wear the Islamic dress, calling to unify the Islamic world, obedience to parents, calling to remove the occupiers from Islamic lands, smiling at other Muslims, being merciful, respecting the elders, calling to remove the corrupt rulers in the Muslim word and unifying the Islamic land, etc.

Today whole world filled with munkar and there is the need for good

There are many texts about this subject

The obligation

The Shar’a has ordered the Muslims (all of them) to undertake the obligation of enjoining the ma’roof and forbidding the munkar, each one according to his knowledge and ability. The Shar’a has ordered the establishment of this obligation via the Muslims - as individuals, groups and rulers - and made it obligatory under all circumstances, whether there is an Islamic State or not, and whether the ruling applied on the Muslims is the ruling of Islam or the ruling of kufr, and whether the ruler applied the rules of Islam properly or he misapplied them.

Enjoining the ma’roof and forbidding the munkar existed in the days of the Messenger  and the days of the Sahabah and the Tabi’een and those who followed them. Its rule shall remain existent until the coming of the Last Hour.

Ahmad narrated on the authority of Abu Bakrah that the messenger said: "If the people see the Munkar (evil, wrong doing) and they do not change it, Allah will take them with a punishment".

If something happens from the individuals, groups and the Islamic State, which obliges enjoining the ma’roof and forbidding the munkar, then the individuals, groups and the Islamic State must undertake it, in accordance with the following elaboration.

The Muslims, as individuals, are required to enjoin that which they are commanded with and forbid that which they are ordered to abstain from - if anything happens in front of them that necessitates that – according to the knowledge each individual has.

Consequently, enjoining the ma’roof and forbidding the munkar becomes an individual obligation (fard ayn) for which the Muslim will be sinful if he did not undertake it, and he is not excused for abandoning it. Thus the Muslim, in his daily life with his wife, children, relatives, neighbours, customers, acquaintances or anyone else who they happen to meet; each one of such people needs be given the naseeha (advice) if he failed to do a duty or was disobedient. How can this not be the case when there are sins that only he may be aware of. Such as a sin committed in front of him at a sitting where no one else is present other than the one who committed the sin. If he did not advise him then he will be sinful, while others will not be sinful, because it did not take place in front of them and they have no knowledge of it. No one else can take his place, and in his sphere, nobody other than him can fill it. For every munkar that appears in his sphere, no one other than him is responsible.

When the Muslim, with respect to himself, adheres to everything he has been commanded by Allah (swt) ie he complied with the ma’roof that relates to him, and abstains from the munkar, then this Muslim can transmit to others what was in respect to him. If he took the rules with knowledge and clarity then he can transmit them to others with knowledge and clarity. If he took them as a muttabi’ (one who takes opinion with the evidence) then he will transmit them to others on that level, and if he took it as an ‘aammi (layman) through taqleed then his transmission will be that of an ‘aammi (layman). In case he finds he does not have the ability to convince others, then he should pass them onto someone who does have the ability to convince them, such as referring them to a scholar, mufti or one of the da’wah carriers whom he trusts regarding their thought and understanding. He (swt) said;

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلاَةَ

“The believers, men and women, are awliya (helpers, protectors, friends) of one another, they enjoin the ma’roof and forbid the munkar and they establish the salah.”

[TMQ 9:71]

وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ وَاتَّقُواْ اللّهَ إِنَّ اللّهَ شَدِيدُ الْعِقَابِ

“Help one another in al-Birr and Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression.”

[TMQ 5:2]

We should not have fear

Today many of us don’t realise this obligation and some are scared – E.g. talking against people who slander, backbite, undertake Zina, support non-Islamic rulers, support nationalism, calling for Kufr solutions like Palestinian state, accusing other Muslims without evidence, etc

This also applies to the so-called government scholars who are silent in the face of the rulers and justify their actions like the Sheikh of Al-Azhar Tantawi, or the so-called scholars part of the MMA in Pakistan who are in the government, or those who call for supporting the non-Islamic parties here, etc. Fear is not a valid excuse!

Ibn Majjah narrated on the authority of Abu Saeed that the messenger (saw) said:

"Let not one of you scorn himself".

They said : O messenger of Allah, how one of us will scorn himself?. He (saw) said:

"He sees a person whom Allah blamed, then he does not say about him what Allah has said about him. Allah (swt) will say to him: What prevented you from saying about this person so and so? He says: the fear from people. Allah says : Come, come to me, I am the one deserved to be feared"

Bukhari and Muslim narrated on the authority of Abu Bakr (ra) that the messenger (saw) said :

"Any people in which there are sins done among them, they can change the evil and they do not change, Allah will cover them with a punishment from him".

Bukhari and Muslim narrated on the authority of Abu saeed (ra) that the messenger (saw) said:

"Let not the fear of people prevent one of you to utter the truth when he sees it (i.e. sees the munkar) or hears it".

Having knowledge of Munkar & Ma’ruf

“Verily those who fear Allah from His servants are the Ulema”

[TMQ Fatir: 28]

Obviously to undertake this obligation we must have knowledge of the Munkar & Ma’ruf in the first place

Otherwise we may forbid someone from Ma’ruf and enjoin someone to commit Munkar – like we see people doing today

We should be careful not to treat matters of legitimate ikhtilaf (difference of opinion) in the same way as Munkar

Imam Naysaburi one of the great Ulema in the past said, the Munkar is those of the haram which are definitive and not those which there is difference of opinion on

Today unfortunately we see people who treat the areas of legitimate difference of opinion as munkar, e.g. the issue beard (upon which there is difference of opinion some scholars like Ibn Taymiyah say it is Fard, others like Imam Nawawi say it is mandub (recommended), etc), whether praying salah in congregation is fard ayn (individual obligation), calling to niqab (face covering) of women as fard and saying that those who do not do are doing a munkar, etc.

These are areas of difference of opinion amongst the scholars, there is no harm in calling others to follow the opinion you believe is the strongest, this can be done by explaining the evidence that the opinion is built upon, etc. However the followers of another legitimate ijtihad should be accepted as having a legitimate view and not be accused of being deviants or condemned for following something evil. On the day of judgement we will see who will get two rewards and who will get one as is mentioned about Ijtihad in the hadith.

The different responsibilities

There are different responsibilities in this issue related to the individual, group and state.

The Prophet (saw) said in a hadith narrated from Imam Muslim from Abu Sa’id al Khudri:

“Whosoever sees a Munkar (an evil or wrong) let him change it by his hand, if he could not let it be by his tongue. If he could not let it be by his heart, and this is the weakest of Iman”

Depends on capability and legal responsibility

Individually we can stop munkar within our own sphere of responsibility, e.g. making are children wear Islamic dress, stopping them from evil, or our wife, etc.

However how can we change the Munkar in society like the abandonment of the Shariah rules?

Should Islamic groups be formed to address all the different individual munkars?

No – the establishment and maintenance of the Ma.roof and the Munkar can only be practically carried out through the State and it is impossible to do otherwise. Imam Qurtubi in his Tafseer has pointed out that only the Sultan has the ability of executing the Ma.roof and removing the Munkar by establishing the Hudood and through the framework of authority (Imam Qurtubi Jami.u Ahkam ul Qur.an vol. 4 page 47). This is because Allah (swt) states,

الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ

“Those who when we establish them (in authority) in the earth they establish the Salah, collect the Zakah, enjoin all that is Ma.roof and forbid all that is Munkar, and to Allah belongs the return of all matters..”

(TMQ al-Hajj, verse 41)

State has ability to physically establish,E.g. cutting hand of thief, stoning adulterer, punishing those who don’t pray salah, wage Jihad to retake Islamic land and protect Muslims, etc.

Hadith:

“The Imaam is a Shepherd and (only) he is responsible for the citizens.”

[Agreed upon].

Work of a Group/Party

Hence the work of a group/party is primarily concerned with ensuring that the Ma.roof are established in the society and the Munkar removed i.e. the work of such a Party is political and is of accounting the State to monitor that it is fulfilling it.s duties and carrying the call to Islam to the rest of the world through Da.awah and Jihad. Today.s situation is, however, that almost all the Ma.roof have been removed due to the absence of Islam and almost all the Munkar exist due to the absence of the state that implements Islam.

The vital issue of the Ummah is the re-unification of her lands and the ruling of her lands by Islam through the restoration of the Khilafah. The root Munkar by which all the Munkar will be removed is the removal of Kufr and the Kufr systems, and the Mar.oof which will bring back every Ma.roof absent and the whole Deen of Islam is the Khilafah which would re-establish Islam in all walks of life and carry the Da.awah of Islam to the rest of the world.

‘And let there arise out of you a group inviting to all that is good (Islam), enjoining the Good (ma’roof) and forbidding the Evil (munkar). And it is they who are successful’.

[TMQ 3:104]

Al Khair is the whole of Islam. Thus the daw’ah which is required “yadhuna illal khair – call to the good” must be to implement all of Islam. This implementation can’t take place except through establishing the State that implements the ahkam of the Shara. Thus by the existence of this state, the whole of Islam exists (in life). As for the call to other than that, like the charitable deeds and (building) mosques and the like, these do not establish the whole of Islam, rather these are parts of the khair and not the whole of the khair.

There are certain ahkam shariah in Islam that can be performed by the individuals such as the prayer. There are ahkam Shar’iah which individuals can’t perform such as the hudud (penal codes). The da’wah to resume the Islamic way of life by establishing the state is a da’wah to the whole of Islam. While the da’wah to the other matters is a da’wah to the parts of the khair, whereas the requirements in this Ayah is the dawah to the whole of the khair.

The other part of the ayah “Wa ya’moroona bil ma’roof way an hawna anil munkar” i.e. the existence of a group that enjoins the ma’roof and forbids the munkar. This means the group should be a political party.

This is because it includes enjoining the rulers with Ma'ruf and forbidding their Munkar. It is even the most important type of enjoining Ma’ruf and forbidding Munkar. The words ‘al-Ma’ruf’ and ‘al-Munkar,’ which are preceded by the Arabic letters ‘Alif Laam,’ denote generality (i.e. it is a generic noun with a definite article denoting a general tense).

This is attached with alif laam (al) which is of the forms of generality, which means that commanding the ma’roof and forbidding the munkar must be in general, i.e. to the ruler, and the ruled (people) even the ruler is of more importance. This duty does not depend on the existence or non-existence of the state. In case it exists, the command and forbidding would be accounting the ruler. When it does not exist, the commanding and forbidding would be aimed at accounting and charging him to establish the state. Therefore the ayah demands (the establishment) of a political group and not just any group; whether the state existed or not. This is because the commanding and the forbidding (al amr wan nahi) is connected to the hukm in both cases.

Al Amr bil ma’roof wa nahi anil munkar is a political work as long as the relationship with the rulers is taken into consideration. For example to order a person to pray is different to ordering the people to pray and at the same time ordering the ruler to punish the one who does not pray. The first order (in the first case) is a command to the ma’roof detached from politics while the second is a command of the ma’roof and a political work at the same time.

Enjoining Ma’ruf & forbidding Munkar have been linked to political actions in the text:

“The best Jihaad is the word of truth spoken to a tyrant ruler.”

[Reported by Ibn Maajah and Nasa’i].

The Prophet (saw) said: “The master of martyrs is Hamza, and a man who stood up to a tyrant ruler to enjoin him (with the good) and forbid him (of the evil) and got killed.” [Reported by al-Haakim]. He (saw) said;

Like the Shuhadah Syed Qutb, killed by government, Sheikh Abdul Aziz Badri – who was killed by forces of Saddam due to his book and work exposing the Ba’thists, Farhad Usmanov, Arif Ishanov & Muzaffar Avazof and other martyrs of Uzbekistan killed by the tryrant Kafir, Karimov.

“Nay, by Allah, you have to enjoin the ma’roof and forbid the munkar, and hold at the hand of the tyrant, and force him on the truth and restrict him to the truth.”

[Reported by Abu Dawud and Tirmizi].

Nobody can force the unjust ruler on the truth and restrict him to it, except those who have might and power, ie a group or party because individuals are not able to do this.

So groups that are not political and only individualistic do not fulfil the commands in the verse

Stand of great scholars of past

Imam Malik (ra), the Imam of Madinah in Fiqh and hadeeth gave a fatwa stating that the oath that is taken through duress is invalid, as a result of this it had implications on the very rule that is taken through force, so the Wali in the region had him dragged through the streets on the back of a donkey. Whilst he was being dragged he was exclaiming,

“Know who I am! I am Malik ibn Anas and the pledge that is taken through force is invalid, is invalid, is invalid!”

This is a Muslim who understood his responsibility to stand up to any tyrant and its falsehood regardless of the consequences to himself. He realised he was someone who had weight and responsibility, his words counted and he used them to keep the Ummah on the Haq.

Let us take the example of Imam Ahmad ibn Hanbal (ra), the master of Hadeeth, the Mujtahid of Makkah and to whom the Hanbali Madhab is attributed. In his time Ma’moon became Khaleefah who had adopted the Mu’tazilla belief that the Quran was created and attempted to force this belief upon the masses. He started with the Ulema as they were the ones who had the leadership over the Ummah. Amongst the Ulema was Imam Ahmad who refused to accept this corrupt doctrine. His uncle went to him and asked him to say with his tongue what he does not accept in his heart, to this he responded, “If the Alim stays silent in the face of falsehood when will the truth become manifest”.

He preferred prison to corrupting an aspect of the Islamic Aqeeda and was prepared to suffer in this way following the example of Yusuf (as) who preferred prison to the fitna that he was faced with.

Let us remember the example of Imam Abu Hanifa (ra) the Imam of Ahlur Rayee, the Mujtahid and Faqih of Kufah. He was summoned to the court of Mansoor who was Khaleefah at the time and requested by him to take the position of Qadi ul Qadaa, i.e. chief justice. He refused as he did not view the Khaleefah as the most just of characters and therefore some people could have tainted his character. He replied the following,

“I am not fit for this position!”, to which Mansoor became angry and shouted, “You lie! You are fit!”

To which Abu Hanifah responded

“If I am lying them I am not fit for the post, if I am not then I tell the truth I am not fit for the post!”

As a result he was imprisoned and lashed.

So we see the example of Abu Hanifah who wanted to stay away from the tyrants and their tyranny regardless of any benefits in the Dunya. SubhanAllah!

Consequences of not enjoining Ma’ruf & forbidding Munkar

Great sin, dua’s not being accepted and punishment of Allah

Bukhari and Muslim narrated on the authority of Aisha (ra) that the messenger (saw) said:

"O people ! Allah says: Enjoin good and forbid evil before you call me and I will not reply to you, and before you ask me and I will not give you, and before you seek my forgiveness and I will not give victory to you".

Ahmad and Tabarani narrated on the authority of Udai ibn Umairah that the Messenger of Allah (saw) said:

”Allah does not punish the general public because of the wrong doing of specific people until they see the evil (committed) among them while able to stop it and they do not. If they do that, Allah will punish the specific people and the general public..”

Ahmad narrated on the authority of Abu Bakrah that the messenger said:

"If the people see the Munkar (evil, wrong doing) and they do not change it, Allah will take them with a punishment".

Hadith: “Nay, by Allah, you have to enjoin the good and forbid the wrong, and restrain the hand of the tyrant, and to force him on the truth and to confine him to the truth, otherwise Allah will be about to strike the hearts of some of you against others, then He will curse you as He cursed the Children of Israel”.

Al-Bazzar and Tabarani narrated on the authority of Abu Hurayrah that the Messenger of Allah (saw) said,

"You shall enjoin good and you shall forbid munkar, or Allah will empower on you the evil ones, then your best ones will call upon Allah and He shall not respond.."

Reward & Status of those who fulfil the obligation

Indeed the Prophet (saw) stated in one Hadeeth as narrated by Imam Bayhaqi (ra),

“There will be from the end of my Ummah a people that will be rewarded like the first generation as they enjoin the Maroof and forbid the Munkar”.

A narration with similar wording was narrated by Imam Ahmad ibn Hanbal (ra) in his Musnad Vol 4 pg 62 that the Prophet (saw) said,

“Verily from my Ummah there will be a people that will be rewarded like the first generation, those who forbid the Munkar”.

Ramadhan Mubarak

As-Salam to all my fellow Muslims and Muslimas

Ramadan is the month of mercy,patience,reward,Victory,It is allso the month when the Quran was reveal to all of Mankind.
May Allah(swt) forgive us for our mistakes and guide the Muslims to the right path.
To you Allah(swt) we ask for guidance and Victory over the oppersion that is happening in the Muslims lands, with the re-establishment of the Khalifah.Insha-Allah
May Allah swt shower you all with the good in this world and in the hereafter(Jannah ul Ferdous).
Ramadhan mubarak to you all and the Muslim Ummah!!!!!

Tawakkul

Reliance upon Allah

As regards the issue of putting trust on (at-tawakkul ‘ala) Allah (swt), the first Muslims understood that very well, and they put their full trust on Allah (swt). Therefore, they performed the great tasks, and plunged themselves in the severest difficulties. This is different to the Muslims who came after them, particularly when the material dominated the souls, and the Muslims were afflicted with the short vision and weak understanding. So, they became alienated from the true tawakkul, which became futile words that has no reality in their life and nor in their mind. What encouraged on that is that the thought of the scholars focused on explaining the tawakkul as being taking the means. So, once the word of tawakkul was mentioned it immediately meant the noble hadeeth: ‘tie it and make tawakkul’ (narrated by at-Tirmidhi). Thus, the hadeeth started to be used for weakening the meaning of tawakkul in the souls, and not for refuting what might be thought that tawakkul means neglecting the means. In other words, they made the hadeeth part of the tawakkul, and not a way detached from it. Consequently, the zeal waned, the will weakened, and the horizon of the outlook to life narrowed. So, they started to feel with inability, believe their power is limited, and they can’t achieve more than they did.

Therefore, Muslims will not return to take the seat of glory, and plunge in life to achieve superiority unless they fully understood the meaning of tawakkul on Allah, and they fully made tawakkul on Allah. This is because men can’t realise the great missions if they limited their power with their human power only. If man looked at these human powers only, and he acted according to that outlook, he felt impotent from realising even the ordinary tasks, not to mention the extraordinary ones. However, if man believed there are powers beyond the human power that help him in realising his ambitions, then he would undoubtedly rush to what is more greater than his power, by depending on those powers.

If we look at the powers of man alone we find them limited; so man would restrict his actions according to that outlook. However, if he had wider view to his powers, he finds no limit to them. He would then be able to realise the great tasks, and undertake what he thought before he would not be able to do. Thus, the power of man has no limit if he believed there is a power beyond his power that helps him to achieve what he endeavours to do. Even those who do not believe in Allah, and nor have tawakkul on Him; they believe in a power beyond their power, which they call the nature or other names; and they undertake great tasks. How is the Muslim then, who believes in Allah (swt) with definite evidence, and has decisive trust in the existence of Allah (swt) that agrees with reality and based on evidence? Without doubt, he can realise, by his tawakkul on Allah, very much more than other than Muslims can achieve. Hence, tawakkul on Allah is one of the most important elements of the Islamic Ummah, and of the most important thoughts of Islam.

Tawakkul on Allah is proved by the definite (qat’ee) text of Quran. Allah (swt) says:

إِن يَنصُرْكُمُ اللّهُ فَلاَ غَالِبَ لَكُمْ وَإِن يَخْذُلْكُمْ فَمَن ذَا الَّذِي يَنصُرُكُم مِّن بَعْدِهِ وَعَلَى اللّهِ فَلْيَتَوَكِّلِ الْمُؤْمِنُونَ

“If Allah helps you, none can overcome you. If He forsakes you, who is there, after that, that can help you? In Allah, then, let believers put their trust.”

[Aali ‘Imran: 160]

فَبِمَا رَحْمَةٍ مِّنَ اللّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لاَنفَضُّواْ مِنْ حَوْلِكَ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ

وَشَاوِرْهُمْ فِي الأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللّهِ إِنَّ اللّهَ يُحِبُّ الْمُتَوَكِّلِينَ

“Then, when you had taken a decision, put your trust in Allah. For Allah loves those who put their trust (on Him).”

[Aali ‘Imran: 159]

قُل لَّن يُصِيبَنَا إِلاَّ مَا كَتَبَ اللّهُ لَنَا هُوَ مَوْلاَنَا وَعَلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

“Say: ‘Nothing will happen to us except what Allah has decreed for us. He is our protector.’ And on Allah let the believers put their trust.”

[At-Tawbah: 51]

اللَّهُ لَا إِلَهَ إِلَّا هُوَ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

“Allah! There is no god but He, and on Allah, therefore, let the believers put their trust.”

[At-Taghaabun: 13]

فَإِن تَوَلَّوْاْ فَقُلْ حَسْبِيَ اللّهُ لا إِلَـهَ إِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ

“But if they turn away, say: ‘Allah is sufficient to me. There is no god but He. On Him is my trust. He is the Lord of the Supreme Throne.’”

[At-Tawbah: 129]

وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ اللَّهُ قُلْ أَفَرَأَيْتُم مَّا تَدْعُونَ مِن دُونِ اللَّهِ إِنْ أَرَادَنِيَ اللَّهُ بِضُرٍّ هَلْ هُنَّ كَاشِفَاتُ ضُرِّهِ أَوْ أَرَادَنِي بِرَحْمَةٍ هَلْ هُنَّ مُمْسِكَاتُ رَحْمَتِهِ قُلْ حَسْبِيَ اللَّهُ عَلَيْهِ يَتَوَكَّلُ الْمُتَوَكِّلُونَ

“Say: ‘Sufficient is Allah for me. In Him trust those who put their trust’”

[Az-Zumar: 38]

ذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ غَرَّ هَـؤُلاء دِينُهُمْ وَمَن يَتَوَكَّلْ عَلَى اللّهِ فَإِنَّ اللّهَ عَزِيزٌ حَكِيمٌ

“But if any trust on Allah, behold! Allah is Exalted in might, Wise.”

[Al-Anfaal: 49]

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ

“Indeed, the believers are those who, when Allah is mentioned, fell a tremor in their hearts; and when they hear His revelations rehearsed, find their faith strengthened, and they put (all) their trust on their Lord.”

[Al-Anfaal: 2]

وَلِلّهِ غَيْبُ السَّمَاوَاتِ وَالأَرْضِ وَإِلَيْهِ يُرْجَعُ الأَمْرُ كُلُّهُ فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ

“To Allah do belong the unseen (secrets) of the heavens and the earth, and to Him goes back every affair (for decision). So worship him, and put your trust on Him. And your lord is not unmindful of what you do.”

[Hud: 123]

وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ وَسَبِّحْ بِحَمْدِهِ وَكَفَى بِهِ بِذُنُوبِ عِبَادِهِ خَبِيرًا

“And put your trust on Him Who is alive and does not die; and celebrate His praise.”

[Al-Furqaan: 58]

وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَفَإِنْ عَصَوْكَ فَقُلْ إِنِّي بَرِيءٌ مِّمَّا تَعْمَلُونَ

“And lower your wing to the believers who follow you. Then, if they disobey you, say: ‘I am free (of responsibility) from what you do.’ And put your trust on the Exalted in might, the Merciful.”

[Ash-Shu’araa’: 215-217]

All of these aayaat are definite in their meaning that tawakkul on Allah is obligatory. They are explicit in commanding tawakkul on Allah; and the command has been linked with an indication of decisiveness (jazm), which is the praise of Allah (swt) to those who make tawakkul, by loving them.

There are also many ahaadeeth that are explicit in indicating tawakkul. Al-Bukhari narrated from Ibn Abbas that the prophet (saw) said: “Seventy thousands of my Ummah enter jannah without being accounted; they are those who do not use magic, do not see evil omen (in things) and put trust on their Lord.” In another narration to Al-Buhkari also: “They are those who do not use magic, do not see evil omen (in things), do not burn their skins and put their trust on their Lord.” Ahmad and At-Tirmidhi also narrated that the prophet (saw) said: “If you truly put your trust on Allah, he would provide you (sustenance) as He provides the birds; where they leave in the morning with empty stomach and return back with full stomach.” These evidences do not leave any space to a Muslim to be reluctant, for a moment, regarding the tawakkul, because they are explicit evidences, particularly the aayaat of the Quran are definite evidences, and the one who rejects them would be kafir. This makes the tawakkul on Allah one of the greatest obligations on Muslims.

Commanding the tawakkul on Allah in all these evidences is not linked with any condition, and nor any action of it came stipulated. Rather, the evidences came absolute (not restricted) in commanding the tawakkul. Thus, the obligation is the tawakkul on Allah without nay restriction, and in every matter. So, we must make tawakkul on Allah in every action.

The evidences indicate that, when we decide on a matter, or carry an action, we must make tawakkul on Allah; and they do not indicate anything else. There is no any evidence that restricts these evidences; they are rather absolute (unrestricted). Therefore, tawakkul on Allah is obligatory on every Muslim, without any constraint or condition. As for the hadeeth: “ Tie it and make tawakkul”, [At-Tirmidhi] it is not a constraint to these aayaat and ahaadeeth, and nor even elaboration to them, for they are not ambivalent (mujmal) that requires elaboration. It is rather in another subject, which is taking the means. It is education to the Bedouin, when he understood tawakkul meant neglecting the means. So, the messenger (saw) instructed him tawakkul does not mean neglecting the means. The hadeeth did not come to abrogate the evidences of taking the means; it is rather something else. Thus, the prophet ordered him to take the means together with the tawakkul.

The hadeeth is from Anas bin Malik, who said: “A man said: ‘O Messenger of Allah, should I tie it and make tawakkul, or let it go free and make tawakkul?’ He (saw) said: “Tie it and make tawakkul.’” [At-Tirmidhi] Thus, the hadeeth is teaching to the Bedouin to tie his she-camel, i.e. to take the means, explaining to him that tawakkul does not negate taking the means, and commanding him to take the means and make tawakkul. Thus, the hadeeth is not, by any means, a constraint to the evidences of the tawakkul. Therefore, tawakkul on Allah is obligatory, regardless of the means. The means are not a constraint to the tawakkul, and nor an elaboration to its Hukm. This is because the evidences of the tawakkul came as absolute and not restricted by any text. Its evidences are also not ambivalent that requires elaboration. The issue of taking the means is different to the issue of tawakkul . It is another issue, and its evidences are different to the evidences of the tawakkul. So, it is not correct to squeeze it into the tawakkul, or make it a constraint to it. The Muslims are obliged to take the means, as the shar’ee evidences prove it. They are, similarly, obliged to make tawakkul on Allah (swt), as the shar’ee evidences established it. Any one of these two issues is not a constraint to the other, and nor a condition to it.

Therefore, Muslims must make absolute tawakkul on Allah. Whoever does not make tawakkul on Allah is sinful, and whoever denies tawakkul on Allah is kafir. This is because the definitely proved evidence proves tawakkul on Allah, which is of definite meaning. Though there are no Muslims who believe in Islam that deny tawakkul, however their masses understand tawakkul wrongly. They understand it as act and make tawakkul; but it is truly different to that. It is make trust and act. There is a great difference between the two meanings. The meaning of ‘act and make tawakkul’ makes the tawakkul just formal. Therefore, this understanding does not have an effect in the soul of the one who claims he made tawakkul. However, the meaning of ‘make tawakkul and act’ makes the tawakkul fundamental; so it would have great effect in the soul, and make in it outstanding power capable to assuming the great tasks.

Belief in God

Is Man Created with inherent belief in God?

Is the existence of Allah (swt) self-evident? Is the state of disbelief parallel to human nature? If man were left alone, without external influences, would he reach Islam? Is the creed of Islam based on human nature?. In a famous Hadeeth our beloved messenger Muhammad(saws) said:

''Every child is born upon the pure fitra, it is only his parents that later turn him into a Jew, a Christian, or a Magian''

(narrated by Sahih Muslim)

Man is created with certain self-inherent attributes such as sight, and hearing, which is known as Fitra in Arabic; it is the creation of man in a certain fashion to aid him perform certain actions. So the question that arises:

"Is man born into this world with a belief in Allah (swt) as he is born to see and hear, or must he use these inherently created attributes correctly to reach to a belief in Allah (swt)?"

At first glance if we look at the ahadeeth (plural of Hadeeth) and verses related to this topic; we can be lead to belief in an inherent belief in Allah (swt) within man…But if we gather many evidences together and closely study the evidences dealing with this subject we will be lead to say that belief in Allah (swt) is not self inherent, nor is it the nature of man upon which he is created like sight and hearing. Rather Allah (swt) created man and created within him the ability to reach Imaan ((Belief) through thinking and learning.

The linguistic definition of Fitra is what is meant in the ahadith and verses dealing with the issue at hand. So Allah (swt) created man and placed in him the potential and ability to reach the truth if he used the power and ability, which Allah (swt) created in him. From this we understand the statement of Imaam As-Fahani when he states that the Fitra of Allah (swt) is the power and ability to reach Imaan(Belief).

If we use the Hadith quoted above and placed it in its correct context and gathered with it other evidences; then it will lead us to the position that the belief in Allah (swt) is reached via Fitra. Furthermore those who push the view of a self-inherent created belief in Allah (swt) seem to ignore the ending of the Hadeeth which states ''if they were Muslims (parents) then the child is a Muslim'' this addition to the Hadith which is ignored by many, shows that just as the child is influenced by his Christian, Jewish or Magian parents similarly is the case with a child of Muslim parents. In other words the child is not is not inherently called a disbeliever or Muslim, rather the ruling on the child is attached to his parents and not inherent, where the state of his/her parents apply on him/her. Otherwise how can a child be made a Muslim in accordance to his parents if he was born already on the state of Islam? Based on this: The belief of the child, whether Islam or Kufr, is not an original state but follows the state of his or her parents.

Imaam An-Nawawi in his exegesis of this Hadith as narrated in Saheeh Muslims states:

''and what is more correct is that it means that every new born is born prepared to accept Islam, so whoever parents are Muslims or one of them continues upon Islam in the rulings of the world and hereafter, and if his parents were disbelievers then its rulings its rulings are implemented upon him in this world…''

On another note Imaam As-Shafi' says in his commentary of the Hadith as narrated by Abu-Abdur-Rahman Al-Baghdadi that Fitra in this Hadith means the Fitra or inherent creation which Allah (swt) created His creation, that the child, if he does not clarify his belief on his own account, will have no ruling for himself, but as explained previously their ruling will be in accordance to their parents, if Muslim then the child will follow in that ruling and if disbelief the child will hold the ruling of a disbeliever in this world.

Three Lines

The Inimitability of the "Shortest Chapter" in the Qur’an

إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ

فَصَلِّ لِرَبِّكَ وَانْحَرْ

إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ

"Verily We have given to you the abundance,

So pray to your Lord and sacrifice,

Indeed your enemy is the one who is cut off"

Chapter al-Kawthar (The Abundance) is the smallest chapter in the Qur’an consisting of only three lines. From a linguistic, literary, theological, rational and ideological point of view this chapter has the utmost significance. Being the smallest chapter in the Qur’an it is often cited by those who are involved in some form of polemic. This is due to the famous challenge of the Qur’an. The Qur’an states:

“If you (mankind) are in doubt concerning what We revealed to Our servant, than bring a chapter like it….”

Qur’an 2:23

Muslim and non-Muslim exegetes have commented that these verses, and other verses similar to it, are an open challenge to humanity to try and match the literary and linguistic feature/nature of the divine text. It is not surprising that this chapter is often quoted and its significance highlighted by those propagating the Islamic way of life.

This chapter is used as a proof of the Islamic creed. If someone can meet the challenge the text cannot be from the Divine. However if the challenge can not be met, even though there are a finite set of literary and linguistic ‘tools’ at their disposal; then the question of authorship has great implications.

The Qur’an was revealed approximately 1400 years ago and for this amount of time the challenge has remained. This however does not mean that no one has attempted to match the literary and linguistic style/feature/nature of the text. Throughout the centuries thinkers, poets, theologians and literary critics have attempted to challenge the Qur’an. Some of these challengers include Musaylamah, Ibn Al-Mukaffa‘, Abu'l-'Ala Al-Marri, Yahya b. Al-Hakam al-Ghazal, Sayyid 'Ali Muhammad, Ibn al-Rawandi, Bassar bin Burd, Sahib Ibn 'Abbad, Abu'l - 'Atahiya and the contemporary Christian Missionaries who developed the ‘True Furqan’.

Without going into an analysis of why Muslim and non-Muslim scholars have agreed that those who have attempted to challenge the Qur’an have failed, the summary below should suffice:

Even though the challengers have had the same set of ‘tools’, which are the 29 letters, finite grammatical rules and the blue print of the challenge – which is the Qur’an itself; they have failed to:

Replicate the Qur’ans literary form
Match the unique linguistic genre of the Qur’an
Select and arrange words like that of the Qur’an.Select and arrange particles like that of the Qur’an.Match the Qur’ans phonetic superiority.Equal the frequency of rhetorical devicesMatch the level of informativityEqual the Qur’ans conciseness and flexibility

For example if we take Musaylamah’s attempt to challenge the Qur’an,

The elephant.What is the elephant?And who shall tell you what is the elephant?He has a ropy tail and a long trunk.This is a [mere] trifle of our Lord's creations.

it can be clearly seen, with reference to the Arabic original, that the style of his speech is in the kahin style of rhymed prose. It lacks informativity and the words and phrases that have been used can be replaced with words that will express greater meaning and produce more eloquent discourse. In other words from a literary and stylistics point of view, this challenge fails.

In light of the above what makes the Qur’an, or in this case, what makes the shortest chapter in the Qur’an inimitable? To start, below is a summary of chapter al-Kawthar’s literary and linguistic features:

Unique Literary Form

Unique Linguistic Genre

Abundance of rhetorical devices/features:

-Emphasis

- Multiple Meaning

- Iltifaat

– Grammatical shift

- Word order and Arrangement

- Ellipsis- Conceptual Relatedness (Intertextuality)

- Intensification- Choice of words & Particles

- Phonetics

- Semantically Orientated Repetition

- Intimacy

- Exaggeration

- Rebuke and contempt

- Conciseness

- Flexibility

- Prophesy/Factual

Unique Literary Form

This chapter like all the other chapters in the Qur’an can only be described as a unique literary form. This means that this chapter can not be explained as any of the known literary forms of the Arabic language.

The Arabic language can be categorised into ‘Prose’ and ‘Poetry’. Arabic Prose being further grouped into rhymed prose (saj’) and continuous speech (mursal). Arabic poetry differs from Arabic Prose as it ends with a rhyme and is distinguished by its metrical rhythmical patterns which are called the ‘al-Bihar.’ There are 16 al-Bihar which all Arabic poetry, pre and post Islamic, are based upon.

This chapter is unique as its internal rhythm can not be described as any of the al-Bihar and its end rhyme and literary bonds differ from any Arabic prose. Therefore its literary form is unlike any known literary forms of the Arabic language.

Unique Linguistic Genre

Like all other chapters in the Qur’an, chapter al-Kawthar marry’s together rhetorical and cohesive elements in every sentence. This is a unique use of the Arabic language as Arabic texts mostly employ cohesive elements in every sentence. Below is an analysis of this chapter in light of the above:

This chapter can be split into two sentences:

[1] Verily We have given to you the abundance so pray to your Lord and sacrifice.

[2] Indeed your enemy is the one who is cut off.

In the first sentence the rhetorical aspects are (these will be explained later):

Emphasis/IntensificationChoice of Word & ParticleRhythm and SoundIltifaat (grammatical shift)Multiple meaningConceptual Relatedness (intertextuality)

The cohesive device used in this sentence is the ‘fa’ particle (which is causative) and links the structure ‘Verily We have given to you the abundance’ with the structure ‘pray to your Lord and sacrifice’.

In the second sentence the rhetorical aspects are:

Choice of Word and ParticleRhythm and SoundSemantically Orientated RepetitionConfinement/exclusivityRebuke and ContemptProphesy/FactualWord order and Arrangement.

The cohesive device used in this sentence is what is known as ‘Zero’ cohesion. This is a form of cohesion where a cohesive particle like waw (and) or fa’ (so) is not used. The cohesive element is easily understood via the readers’ linguistic intuition. The whole structure relates to the preceding sentence, if it was not apparent then a cohesive particle would have to be used. The way the Qur’an achieves cohesion in this sentence can also be seen as a rhetorical feature, not using a cohesive particle in this case creates conciseness in language; any needless or repetitive lexical items are removed. If the relationship between one sentence and another can be understood without the use of additional words or particles then they should not be used, as this achieves brevity and eloquent discourse. This is similar to the chapter al-Ihklas (Sincerity).

Abundance of Rhetorical Devices/Features

This chapter like all the other chapters in the Qur’an has an abundance of rhetorical features and devices. According to Abu Musa, Abdul Raof and others the Qur’an has a greater use of rhetorical devices and features than any other text; past or present. Below are some examples of how chapter al-Kawthar achieves this ‘sea of rhetoric’. What is meant by rhetoric here is what is known in the Arabic tradition as ‘balagha’, this encompasses the use of language to please and persuade; expression in the best verbal forms, eloquence and interrelation between style, structure and meaning. The list below is not exhaustive but sheds some light into this chapter’s unique use of language.

Emphasis & Choice of Pronoun

إِنَّا

[Verily, We] This structure is emphatic (harf al-tawkid); also the plural is used to indicate power, certainty, ability, greater quantity or sometimes to stress the status and greatness (li-ta’zim al-mutakallim aw ihtimaman bi-dhikr rabbika wa ta’ziman). This is an apt choice of pronoun as its persuasive force can not be matched by any other pronoun. The effect is “The creator, who has power to do anything has indeed given you….”

Word Choice

أَعْطَيْن

[A’Tayn] This term as been used instead of ‘Aataaina’ because of a subtle difference. The difference as defined by Ibn Manzoor in his Lisan al-‘Arab differs conceptually. The Qur’anic choice indicates ‘to hand over with one’s own hand’ whereas the non Qur’anic selection does not provide this meaning. This choice of word is apt as it strengthens the sentence emphasizing the surety of giving, ability, greatness, power and intimacy (to console and strengthen the Prophet).

According to Naishapuri this term also indicates the extra notion of ownership with it.

The verb has also been used in the past tense which indicates that is has already happened and makes it definitive. This further accentuates the meaning of surety, power and greatness. This also expresses certainty of a promise, in this case the Prophet will have al-Kawthar.

Word Choice

لْكَوْثَرَ

[al-Kawthar] The root stem for this word are the letters kaaf, tha and ra (=kathara). This signifies plentiful, multitude, overflowing, rich, unstinting and unending. Other derivations of this root include:

Al-Qurtubi states that the Arabs used ‘Kawthar’ to denote anything which is great in quantity or value. This word can not be replaced with another, as its meaning can not be matched equally with any other Arabic word. Ibn Abbas mentioned that the al-Kawthar includes all types of good. (Ibn Abbas Tanwir al-Miqbas: this is of doubtful origin. However this is also the opinion of Sa‘id Ibn Jubayr, ‘Ikramah, Qatadah and Mujahid.)

Word Arrangement

The placement of al-Kawthar is an attribute; plentiful/abundance. However this word has been placed at the end of the verse with no word after to be attributed to it, as al-Qurtubi points out, this indicates that the Prophet has been given an abundance of everything. The Scholars state that if God had bestowed one thing in great multitude then that would have been mentioned, however due to giving the Prophet an abundance of everything nothing is mentioned to indicate everything or many things. Also within the science of eloquence and rhetoric mentioning all the things would be superfluous and not a good use of language.

Multiple Meaning

The word al-Kawthar has been given multiple meanings by the scholars. These meanings include:

That river of paradise from which rivers flow.The fountain on the Day of Judgement from which the Prophet will quench the thirst of his people.His prophethood.The Qur’an, no other divine book is as comprehensive as the Qur’an.The way of life called Islam.The multitude of his companions, no other prophet had that many companionsElevated status. No one is more researched, more mentioned and more praised than the prophet Muhammad.It is multitude of goodness.

Grammatical Shift: Iltifaat

إِنَّا …ِرَبِّكَ ْ

[…to your Lord]. Iltifaat is a unique rhetorical and stylistic device employed by the Qur’an. The Qur’an is the only text to have the highest frequency of grammatical shifts and related rhetorical features. In this Surah, there is a change from the first person plural [We in innaa] to the second person […your Lord]. This change is not an abrupt shift; it is calculated and highlights the intimate relationship between God and the Prophet. The use of ‘We’ as described above is used to emphasize the majesty, power and ability of God whereas ‘Your Lord’ is used to indicate and emphasize intimacy, closeness and love; this is an apt use as the preceding concepts are about prayer, sacrifice and worship. [So to your Lord pray and sacrifice]. Furthermore, the purpose of this chapter is also to console the Prophet, using intimate language enhances the psycholinguistic effect.

Conceptual Relatedness (intertextuality)

فَصَلِّ لِرَبِّكَ وَانْحَرْ

[So to your Lord pray and sacrifice]

The ‘fa’ (so) particle is sababi (causative) this indicates a recommendation to the Prophet to be thankful for the abundance he has been given. This conceptually relates to tawhid (oneness of God). The Oneness of God is the central theme in the Qur’an which permeates every chapter. The Arabs at the time of revelation would worship, pray and sacrifice to other ‘deities’ rather than God. Therefore this statement is not only a logical and rational concept i.e. to be thankful as a result of being the beneficiary of abundant good, rather it is to show the difference to the polytheists who would offer worship and sacrifice to idols. This relates to a major theme in the Qur’an, the oneness of God.

There are other verses that related to this particular verse, these include:

" Say: "Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of all that exists. He has no partner. And of this I have been commanded, and I am the first of the Muslims "

Qur'an 6:162-163

"And do not eat from what Allah's Name has not been pronounced over, indeed that is Fisq (transgression)"

Qur'an 6:121

It can be clearly seen that chapter al-Kawthar conceptually relates to other verses and chapters within the Qur’an. This feature from a linguistics point of view is called thematic intertextuality.

Word Choice

وَانْحَرْ

[Wanhar] The word ‘wanhar’ is from the root na, ha and ra (= nahara) which means to sacrifice an animal by cutting or piercing the jugular vein. The word ‘wanhar’ also has the meaning of standing facing Qibla for Salah (prayer). It also means raising hands while reciting Takbir (God is the Greatest).

This word is the most apt word for the meaning of sacrifice as it has multi layered meanings which are most appropriate for the ideas and concepts that are trying to be delivered in this structure. Surely it is only out of God’s Greatness that al-Kawthar is given to the Prophet and it should be received with thanks and sacrifice, which are manifested in Islam via sacrificing animals, prayer and recitation of Gods names (dhikr).

If anyone was to scan the Arabic language for a word that has such expression they would not be able to find one.

Emphasis and Choice of Particle

نَّ

[Inna] ‘Indeed’ is used to emphasize and accentuate that it is the enemies of the Prophet that are cut off. The effect is ‘you enemies are certainly the ones you are cut off’.

Semantically Orientated Repetition & Rhythm

إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَفَصَلِّ لِرَبِّكَ وَانْحَرْإِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ

The repetition of the second person (ka = ‘you’ x 3) is singling out/focusing/making exclusive the Prophet as the target of the speaker. The emphasis (iqrar) is a stylistic move to fortify and strengthen the Prophet. The consistent use of the second person establishes continuity in the verse and generates rhythm. Moreover, there is a juxtaposition between the iltifaat of the speaker (al-mutakallim = God) with the fixity/repetition of ka in the second person (mukhatab = Prophet).

Rebuke and Contempt

إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ

[It is your enemy that is cut off]The use of the word ‘abtar’ (cut off) is most suitable as it was a word used by the enemies of the Prophet against him. This structure indicates that in reality the enemies of the Prophet are the ones who are cut off i.e. have acquired great loss. This is accentuated by the preceding two verses which are an intense, emphatic and exaggerated use of language to show that all good has been given to the Prophet. The contrast between the persuasive preceding structures and the use of the word ‘abtar’ gives the word more power and intensity.

Word Arrangement

إِنَّ شَانِئَكَ هُوَ الاٌّبْتَرُ

[abtar] This chapter uses the insult the enemies of the Prophet used to enhance the communicative effect. This word in the Arabic tradition means `Leave him, for indeed he is a man who is cut off having no descendants. So when he dies he will not be remembered.'

This return of insult is not merely done as a form of ‘tit for tat’ rather it is eloquently arranged as the last word used in the chapter to stress the meaning. The effect is, that it is they who are really cut off as the word ‘abtar’ is placed right at the end of the chapter to allude to this fact. There are no words after ‘abtar’ just like no remembrance and no offspring to continue someone’s lineage (Note: This is a linguistic indication and not a fact).

Choice of Particle: Confinement/Exclusivity

هُوَ الاٌّبْتَرُ

[…that is cut off]. The alif lam (a and l) after the ‘huwa’ denotes confinement and exclusivity (designates a specific person or thing i.e. the enemies of the Prophet). For the context of this chapter, the definite article (al-) may designate either definition (li ’l-ta’rif) i.e. refer to a specific person/thing or it may designate ‘familiarity’ (li ’l-‘ahd). The effect here is that the enemies specifically and not the Prophet who are really cut off. Such minutiae changes the power of the structure, which is a great use of language.

Rhythm and Sound

The Qur’an has been described as an “inimitable symphony” whose rhythm moves men to tears and ecstasy. The Qur’an not only selects the most apt words and phrases, but also achieves a unique sound within a unique literary form. This chapter has the following verse end rhyme:

Kawthar

…nhar

…tar

What is noticeable about the rhyme in this chapter is that the end rhyme of the last two verses resonate the sound of the word ‘al-kawthar’, what is meant here is as if the sound of the word ‘al-kawthar’ is extended to support the overall theme that the Prophet has really been given an abundance. It is as though the word ‘al-kawthar’ has been exaggerated and phonetically elongated to further highlight its meaning and enhance the overall persuasive power of the structure. Please also see ‘Semantically Orientated Repetition & Rhythm’ above.

Prophesy/Factual

An interesting observation of the chapter is that it also is factual and accurate. At the time when this chapter was revealed the Prophet was in one of the lowest points in his life. His enemies were the ones who seemed to have prosperity and power. However, the reality soon changed. The Prophet turned out to be the most successful Prophet both as a man delivering a message and as a statesman. His enemies eventually lost their power.

However the Qur’an used the word ‘abtar’ here, this describes the Prophet gaining power and success but it should also indicate something more specific for it to be appreciated as a factual description and a form of prophesy.

There are major opinions of the reason for this revelation. The first opinion is that Al-`As bin Wa'il would say, whenever the Prophet would be mentioned (in his presence), `Leave him, for indeed he is a man who is cut off having no descendants. So when he dies he will not be remembered.' Therefore this chapter was revealed to console the Prophet.

The other opinion is that Abu Lahab, another leading member of the Quraish, exlaimed `Muhammad has been cut off (i.e., from progeny) tonight.' when the Prophet’s son passed away.

What makes this chapter a prophesy and factual is the events that took place after this revelation.

With regards to Abu Lahab he died of a form of plague and was not buried by his sons until one the leading tribe leaders noticed how his body was rotting. His sons eventual placed the remains of the body on a wall and threw stones on it. Abu Lahab had lost power, honour and dignity.

‘As bin Wa’il faced similar humiliation. His sons had converted to Islam thus becoming his enemies, as he was an active enemy of Islam. Furthermore his sons did not take any inheritance from him. So in reality his lineage was broken.

This is Prophetic and factual.

Conclusion

This chapter is truly unique and inimitable.

This chapter has less than 15 words yet briefly analysing this chapter more than 15 rhetorical devices and related features have been found. These features are not just mediocre attempts to please and persuade, rather they are sublime features that if removed or altered will distort the impact and communicative effect of the text.

Not one feature or any words can be changed or improved upon.It doesn’t stop there. In addition to the above this chapter is structured within its own literary form and linguistic genre.

How can a human being create a unique literary form and linguistic genre, select the most apt words placed in the most perfect arrangement, produce a unique rhythm and semantically orientated sounds, provide factual prophetic information in concise eloquent expression with an abundance of rhetorical devices, in less than 15 words?

It was no wonder that those best placed to challenge the Qur’an failed.

This article intends to provoke further questions and sufficiently stimulate the reader to research further, particularly the question of Authorship of the Qur’an. At the heart of that question lies only a limited set of possible answers. The Qur'an can only have come from an Arab, a non-Arab, the Prophet - if you believe he had a mastery of Arabic better than the Arabs of his time - or, as Muslims suggest, the Creator, which only counts as a possible source if you believe in its existence (that is of course a subject unto itself but an important pre-requisite).

From the above evidence the Qur’an is acknowledged to be written with the utmost beauty and purity of Language. It is incontestably the standard of the Arabic tongue, Inimitable by any human pen, and because it still exists today, it insists on as a permanent miracle sufficient to convince the world of its divine origin. If the Qur’an was written by Muhammad saw, why were not Arab scholars and linguists able to rival the Qur’an?

Approaching the Qur’an

Al-Qur’an, truly and completely

“A Book which has been sent down to you, full of blessings that you may ponder over its verses, and that men of understanding may take heed.”

[ 38:29]

With the loss of Islam as a way of life, came a loss of the correct approach to the Qur’an. The Qur’an came to be regarded as the Bible and the Torah are regarded by secular Christians and Jews, a book to be left at the very margins of life. Muslims came to accept that the Qur’an would only be brought for recitation, memorisation and for listening. As the Ummah increases in her awareness of Islam, there is now a burning desire within all Muslims to regard the Qur’an in its true, complete sense and a dissatisfaction with anything less than that.

The purpose of the Qur’an

All true Muslims perceive man’s necessity for a Message from Allah (swt) to guide them towards understanding Allah’s (swt) commands. Devoid of this Message from Allah (swt) man would be left wandering aimlessly in the wilderness of his own whims and desires. As such, why the Qur’an was revealed will determine its purpose and the manner it should be approached. If this is not understood the Qur’an will not produce the desired effect in the life of the Islamic Ummah. There would be a grave danger that Muslims would inherit the Qur’an in the same manner that Westerners inherit the Bible or the Greeks inherit Greek philosophy.

Allah (swt) informs humankind as to the purpose of the Qur’an in several verses, thus ensuring we approach it correctly.

Allah (swt) says;

“Blessed is He who sent down the criterion (Furqan) to His servant that it may be an admonition to all creatures.”

[ 25:1]

“This is the Book; in it is guidance (huda) sure without doubt to those who fear Allah.”

[ 2:1]

“O humankind! There has come to you a direction (mau’izatun) from your Lord and a healing for the (diseases) in your hearts and for those who believe a Guidance (huda) and a Mercy (rahmah).”

[ 10:57]

Thus, the Qur’an was revealed to provide guidance and direction to our thinking, our emotions and our actions. The scope of subjects addressed by the Qur’an is both general and comprehensive and includes our friends, our brothers, our government, our enemies, our families and the world. We must then utilise the Qur’an to mould and evaluate all these matters.

Mushrikoon and munafiqoon approach the Qur’an

At the time of the Prophet Muhammad (saw), the mushrikoon (disbelievers) and the munafiqoon (hypocrites) would approach the Qur’an in a manner that was not in harmony with its purpose. Therefore, they would never truly benefit of it.

The disbelievers of Makkah would secretly listen to the recitation of the Qur’an by the Muslims. This was not to benefit from the verses in a manner concordant with its purpose. So, they would not be motivated by a desire to act upon them. Rather their approach was motivated by a whole host of motives, ranging from curiosity to fear.

“When you recite the Qur’an We put between you and those who believe not in the Hereafter a veil invisible.”

“And We put coverings over their hearts (and minds) lest they should understand the Qur’an and deafness into their ears, when you commemorate your Lord and Him alone in the Qur’an they turn on their backs fleeing (from the Truth).”

“We know best why it is they listen when they listen to you; and when they meet in private conference. Behold the wicked say ‘You follow none other than a man bewitched!’'

[ 17:45-47]

Others from Makkah would wait for the recitation of Qur’an and would pour scorn upon it, ridiculing Islam, the Qur’an, Prophet Muhammad (saw) and the Muslims. They would do this by reciting deeply offensive poetry in the fairs and in the market place. Nonetheless, they too would be keen to hear the Qur’an to provide them with some basis for their poetic material. An-Nadr ibn Harith would listen to the Qur’an and then relate ancient tales of the Persians in public in an attempt to trivialise the verses of Allah (swt) which the Prophet (saw) had recited to the people. Ibn Hisham narrates that An-Nadr would always append his talk with the question cunningly enquiring if he did not outdo Muhammad (saw).

The munafiqoon would also be anxious to hear about the ayaat revealed in case they exposed them by name or deed, thus they would listen to the Qur’an.

“The hypocrites are afraid lest a surah should be sent down about them showing them what is (really passing) in their hearts. Say: ‘Mock but verily Allah will bring to light all that you fear (should be revealed).’”

[ 9:64]

So, clearly it does matter how the Qur’an is approached. It is therefore not correct to be satisfied merely with only listening or reading it. Otherwise the attitudes of the disbelievers and the hypocrites would be considered acceptable.

Fadail ul-Qur’an are not purpose

The Qur’an itself espouses many virtues (fadail ul-Qur’an), such as the reward in its memorisation and recitation, not to mention the powerful effect it has upon the listener. However, some Muslims would then erroneously maintain that its many virtues omit the need to search for its purpose. They may say that it is sufficient to realise that the Qur’an is a universal book, for all humankind for all times, and that to dwell on how we should approach the Qur’an is unnecessary and will distract from seeking its virtues. They observe that people benefit from the Qur’an in different ways and as such no-one should interfere as this would be unreasonable, even un-Islamic.

The following are contemporary examples of where Muslims confuse virtues of the Qur’an with its purpose, and the dangerous implications thereof.

Qur’an is not just for consolation, memorisation and recitation

Some Muslims may feel that the purpose of the Qur’an is so that the ordeals of life may be borne with patience and dignity. Knowing full well that life for man is a struggle and full of disappointments, some may argue that Allah (swt) revealed the Qur’an solely so that when man is at his lowest point with respect to morale, he may be uplifted and rejuvenated when the verses of Allah (swt) are recited to him. We may find that the recitation of Qur’an will fill the houses of those who have recently been bereaved, yet little heed will be paid to the meaning.

Though the beautiful recitation of the Qur’an does have a unique effect upon man, it does not mean that the Qur’an was revealed solely for this effect. When this virtue is confused with the purpose, it leads to a dangerous situation. Such Muslims will have little cause during their lives to turn to the Qur’an in any form whatsoever, other than at times of severe strife or stress. And even at such times for a limited use.

Also, the sincere love of Islam drives many Muslims to take memorisation (hifz) and recitation (qira'ah) of Qur’an seriously. And rightly so, its recital and memorisation carry much reward from Allah (swt).

Accordingly, Muslims insist on sending their children to madrassah for this very purpose, and feel a great sense of accomplishment when their child completes the reading of Qur’an, or memorises its entire contents. Other Muslims may wish to excel in the recitation of Qur’an, while others may choose to seek the reward of listening to a recitor.

The point here is that memorisation or recital of the Qur’an alone is simply insufficient for Muslims. For these must be accompanied by sound belief and complementary actions. Yassir ibn ’Amr (ra) narrates;

‘I asked Sahl bin Hunaif, ‘Did you hear the Prophet saying anything about Al-Khawarij?’ He said, ‘I heard him saying while pointing his hand towards Iraq, “There will appear in it (i.e, Iraq) some people who will recite the Qur’an but it will not go beyond their throats, and they will go out from (leave) Islam as an arrow darts through the game’s body.”

Approaching the Qur’an in its complete sense

Thus, it is unacceptable to overlook or deny the purpose of the Qur’an whilst seeking its virtues. Believing in the Qur’an is not enough, nor is its recitation and memorisation. The Islamic Ummah has declined because it did not use the Qur’an productively. Productive use of the Qur’an entails using it as a standard by which to judge all matters and to use it to determine how change will be produced. Subsequently, the Muslim will become a force of change opposing all that contradicts the verses of Allah (swt) he has recited.

“And this (He commands): Judge between them by what Allah has revealed and follow not their vain desires but beware of them lest they beguile you from any of that which Allah has sent down to you.”

[ 5:49]

The Jews and Christians have tampered with the text that was revealed to Musa (as) and Isa (as). In contrast, Muslims have the Qur’an today in exactly the same form as was revealed to the Prophet Muhammad (saw). The Qur’an is protected by Allah (swt), its contents are pure and untampered with. However, if the Muslims approach it incorrectly then how can they expect to benefit from it? It would be little consolation for the believers to have the Qur’an preserved, only to have it then discarded, albeit in its preserved form. It would come to be regarded as the Bible to the Christians or the Torah to the Jews. These books have no significance for life’s affairs today.

Whilst it is true that the Qur’an addresses the individual, the address directs the individual to change himself, his family, his surroundings, this Ummah, the society within which he lives and indeed all societies i.e. the world. Islam gives the Muslims a yardstick by which to evaluate the political and economic matters as well as doctrinal and ritualistic matters. This is unlike the books of the Jews and Christians, which only relates to distorted doctrinal and ritualistic matters.

The way forward

One of the many steps along the path to revival would be for Muslims to understand the Qur’an and its purpose correctly, thereby facilitating our return to our rightful place as leaders of humankind. The Qur’an should manifest in every aspect of the life of a true believer every day. He should read it every day, recite it, memorise it, act upon it and contemplate over its bounteous gifts. It should be the basis around which his thoughts and emotions are formed. The Qur’an must be his guide, creating a desire within him to ensure that his society and all societies live according to their true purpose. He will approach the Qur’an intending that the light of its guidance will not just illuminate his soul but the life of the entire world. Allah (swt) revealed,

“They only are the (true) believers whose hearts feel fear when Allah is mentioned, and when the revelations of Allah are recited unto them they increase their faith, and who trust in their Lord; Who establish worship and spend of what We have bestowed on them.”

[ 8:2,3]