Islamic Morals

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Islamic Morals

Islamic Morals

Author:
Publisher: www.alhassanain.org/english
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

www.alhassanain.org/english

Islamic Morals

Author: Gulam Reza Sultani

www.alhassanain.org/english

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Introduction- 2nd Edition 10

Introduction- 1st Edition 12

Part I- Development in the light of morality 13

Lesson: 1- Knowledge and Wisdom: Islamic Viewpoint 14

Encouragement for the learned 16

Lesson: 2- Rebuke for those who know, but do not act accordingly 17

Inactive scholars from the viewpoint of Quran 17

Balam Baoor: A materialist and a deviated scholar 18

Non-practising scholars: Viewpoint of traditions 19

Lesson: 3- Duty of people regarding deviated Scholars 21

The serious danger of issuing Fatwa without knowledge 21

Lesson: 4- Sincerity of Intention in Teaching and Learning 23

Sincerity and wisdom 24

The reality of sincerity 24

Lesson: 5- Hypocrisy 25

Prohibition of making a show in Quranic verses 25

Some noteworthy points in this verse 25

Prohibition of Riyaa in Traditions 26

Advice and warning 27

Lesson: 6- Self - deception and Egotism 30

The Otherworldly Harm of Egotism 32

Sign of Ujb 32

Lesson: 7- Remedy for Egotism 33

Detailed Remedy 33

Lesson: 8- Pride and Its Kinds 37

Lesson: 9- Pride (continued) 39

1- Causes and Reasons of Pride 39

2 - Kinds of Pride 40

3 - Grades of Pride 40

4 - Signs of Pride 40

5 - Harm of Pride 41

6 - The Way of Remedying Pride 41

7 - What Should Society Do While Confronting the Arrogant? 41

8 - Who shows pride? 42

Lesson: 10- Love of Status and Fame 43

Condemnation of the over ambitious in the Quran 43

Lesson: 11- Love for the world 45

Verses condemning materialism 45

Ayats and Traditions Praising the World 46

Praise for benefiting from the permissible things in the world 47

The world which is beneficial for the Hereafter 47

Lesson: 12- Jealousy and its harmfulness 48

Meaning for jealousy and its difference from envy 48

Kinds of Jealousy 48

Condemnation and Prohibition of Jealousy 48

Signs of Jealousy 49

Harms of Jealousy 49

Causes of Jealousy 50

Remedy for this Dangerous disease 51

Lesson: 13- Greed and its harms 52

1 – Greed 52

2 - Signs of Greed 52

3 - Harms of Greed 52

Lesson: 14- Covetousness and its harms 54

The way of remedying this dangerous disease 54

Lesson: 15- One of the branches of worldly love is a lengthy ambition 56

Result of high ambitions 56

Remedy for This illness 56

Lesson: 16- One of the branches of worldly love is stinginess 57

Harms of Niggardliness 58

Remedy for this mental Illness 58

Lesson: 17- Oppression 60

Meaning and Kinds of Zulm 60

Causes of Zulm 60

Verses and Narrations Indicating Ugliness of Zulm 60

Vicious effects of injustice 61

Harms of oppression 61

The Worst Oppressions 64

Lesson: 18- Help in oppression 65

The Oppressed is also Oppressor if He Becomes Excessive 66

Remedy 66

Tawbah of the Oppressor 66

Lesson: 19- Tyrants should not be relied upon or supported 68

Fabricated narrations 69

Lesson: 20- Hypocrisy 73

Lesson: 21- Discussion of hypocrisy & hypocrites continued 78

Some Important Points 78

A Warning to Hypocrites 80

The Ominous Signs of Hypocrisy 80

Lesson: 22- One of the Signs of Hypocrisy is Lying 81

1 - Hypocrites 82

2 - Those who give false witness 82

3 - Those who swear falsely 82

4 - Those who break Promises 82

Lesson: 23- Self-acquaintance or self-awareness 85

A - Necessity of Self-awareness 85

B - Vies of World-famous Philosophers 86

Lesson: 24- Reality of Faith 87

Lesson: 25- Recognition of faith 90

Faith is of two types: Mustaqarr and Mustavda 92

Lesson: 26- Justice and equity 94

Justice is one of the important foundations of Islam 96

Sign of Adalat 96

With two mentioning we end the discussion of Adl 96

Lesson: 27- Fear and Hope 99

The best fear 100

A faithful person is both fearful and hopeful 102

Lesson: 28- Courtesy and Humility 104

Reality and the meaning of courtesy and humility 104

Signs of Humility 104

Whose Humility is Better? 104

Verses and traditions Praising Courtesy 105

Lesson: 29- Forbearance and firmness 106

Traditions 106

Kinds of patience 107

Lesson: 30- Reliance and Trust in Allah 110

Verses and Narrations about Reliance 110

Traditions 110

Reliance and its meaning 111

Philosophy of Reliance 112

Grades of the Confidents (Mutawakkileen) 113

The Way to Gain Reliance needs two things 114

Peace of Mind in the shade of Reliance on and Trust in Allah 114

Hearts Get rest by Remembrance of Allah 114

How to Remove the Causes of Restlessness and Worry? 114

Be Fearful of this State 115

Lesson: 31- Contentment, submission and Authorisation 116

What is Razaa (concurrence)? 117

The Philosophy of Rezaa and Tasleem 118

Lesson: 32- Thankfulness and Praise 120

Quranic verses 120

Traditions 120

Stages of Gratitude Thankfulness- Shukr 121

Lesson: 33- Fulfilment of promise from the view point of Islam 123

Man’s Covenant with Allah 123

Promise Keeping between Man and Man 124

Hypocrisy and Breach of a Vow 125

Lesson: 34- Honesty 126

Some Traditions Relating to Trust 126

Lesson: 35- Modesty and Chastity 129

Some Important points 130

First point 130

Second point 130

Third point 130

Part II- Perfection in the light of Morals 132

Preface 132

Lesson: 36- Self respect 133

Words of Religious Leaders about Ghairat 133

Some Rules for preventing Corruption 134

Lesson: 37- Favourable Opinion 136

The third problem - Misgiving about men 136

Traditions regarding Conjecture 137

Evil Consequences of Conjecture 137

Ways of Curing This Dangerous Disease 137

Some Essential Advice 138

Lesson: 38- Pardon and Tolerance 139

Some Questions 140

On whose part pardon and Connivance Is More Beneficent? 141

Lesson: 39- Good manners and the Islamic behaviour 142

Verses 142

Traditions 142

Verses 142

Traditions 143

Lesson: 40- Self-restraint and Piety 144

Definition of Taqwa 144

Verses 144

Narrations 145

Difference between Taqwa and Wara 145

Lesson: 41- Taqwa Continued 146

Traditions 146

Consequences of Taqwa 146

Clear-sightedness as a result of Piety 146

Lesson: 42- Taqwa Contd 148

Admonition and Counsel Proves Effective for the Pious 148

Islam Has Removed All Fanciful Prejudices 148

Signs of Piety 149

Ranks of Piety 150

Lesson: 43- Piety and the Pious 151

Section Two: Censure of the World 152

Attributes or virtues of a Zahid 152

Degrees of Piety 153

The Philosophy of Piety 153

Lesson: 44- Relation between worship and perfection 156

Verses 156

Narrations 157

Peace and tranquillity under the shade of worship 157

Some Points Regarding Worship 158

Lesson: 45- The Importance of Thinking 161

Verses 161

Traditions 161

Some points regarding reason 161

The Lord of the Universe has, in this verse, invited attention to some issues 161

Lesson: 46- Love and eagerness for Allah 163

Signs of love of Allah 163

How To earn love of Allah 164

Lesson: 47- Anger 167

Remedy 168

Lesson: 48- The hardening of heart 170

Signs of Hard-heartedness 170

Lesson: 49- The Ugliness of Ignorance, Doubt and Confusion 172

Doubt and confusion 172

Verses 172

Traditions 173

Lesson: 50- Remedy for removing doubtfulness and ignorance 174

Traditions 174

Signs of certainty 174

Stages or certainty 175

Kinds of makaashifaat 176

Lesson: 51- Hatred and animosity 178

Narrations in Connection with Hiqd and Keenah 178

A warning to the faithful 179

Lesson: 52- Undue prejudice 180

The meaning of prejudice 180

Verses 180

Traditions 181

Sinister results of prejudice 181

Lesson: 53- Weakness of Ambition and its Harms 183

Traditions 183

Lesson: 54- Extravagance and squandering 186

Verses 187

Traditions 187

Lesson: 55- Advantage of consultation and condemnation of despotism 188

Verses 188

Traditions 188

Results of consultation 189

The duty of a consultant 190

Traditions censuring despotic thinking 190

Lesson: 56- Man’s duty with regard to his parents 191

After God worship, respect for Parents 191

Verses 191

Extremely extraordinary points about parents 191

Thought provoking point 192

Traditions 192

Lesson: 57- Duties of parents toward children 194

Traditions 194

Warning to parents 195

Lesson: 58- Family relationship Blood relations 197

Traditions 197

Lesson: 59- Behaviour with neighbours and their rights 199

Islam has made much recommendation in this matter 199

Lesson: 60- Rights of family members and Islamic Behaviour in marital life 201

Grave responsibility of women 202

Lesson: 61- Rights and collusion between government and the people 204

Lesson: 62- Islamic brotherhood: The basis and foundation of human unity 205

Traditions 205

Explanation 206

Traditions 206

Another example of the result of Islamic unity 207

Lesson: 63- Permanent peace 208

Exploring peace 208

Lesson: 64- Islam and racial supremacy 210

Verses 210

Traditions 210

Lesson: 65- Backbiting prohibited 212

Reasons of backbiting 213

Harms of backbiting 213

Lesson: 66- The calamity called spying 215

Lesson: 67- The crime of defamation or slander 216

Verses 216

Traditions 216

Lesson: 68- What is the spreading of indecency? 217

Conclusion 218

The man in Quran 218

Notes 220

Introduction- 2nd Edition

Though man, by divine inspiration or natural instinct finds out the roots of good and bad and through natural guidance, differentiates between the desirable and the undesirable, it does not mean that people can understand all the problems facing them in the field of morality by themselves without a teacher. That they can easily distinguish virtues from vices and answer all the questions in this regard. This is so because the knowledge of morals is so difficult and complex that despite deep studies by great philosophers throughout the centuries, some parts of the problem have remained unsolved even today and they have not become as clear as they should be and scholars are not able to give a definite reply to some questions pertaining to morals. Therefore, we should try to grasp their realities and subtleties from the Holy Quran and words of the infallibles

We must understand that in the school of thought of the Holy Prophets (s.a.w.s.), man is a being having two dimensions, that is to say, human nature has both a positive and a negative dimension. Man can travel upward as well as downward. In his temperament, he has inclination both toward good and bad. Man possesses both an intelligence and heart. Intelligence guides him to the good and the graceful and he also has a lustful heart, which drives him toward the bad and the lowly.

Human heart possesses both a constructive power and a destructive one. The Holy Quran points to both of them in various verses and says. Nay! I swear by the Day of Resurrection. Nay! I swear by the self-accusing soul.[1] Regarding the second it says: Most surely man’s self is wont to command him to do evil, except such as my Lord has had mercy on,[2]

Man, naturally has an inclination toward God due to the positive dimension. The Quran says in the same background. In the right state - the nature made by Allah in which He has made men.[3]

He has power to travel toward good and become a lofty being. He has the capacity to lift himself up to the state of Nafse Mutmainnah (Restful soul) How beautiful is the Word of Allah: O soul that art at rest! Return to your Lord, well pleased with Him, well pleasing Him. So enter among My servants. And enter into My garden.[4]

In the negative dimension, too, the human nature has been recognised as stingy, greedy, quarrelsome, hasty and thankless. Hence we find these subjects in the Holy Quran:

And man is niggardly.[5]

Surely man is created of a hasty temperament.[6]

And man is most of all given to contention.[7]

And man is ever hasty.[8]

Most surely man is ungrateful to his Lord.[9]

The negative dimension of man’s self is such that he can drag himself down unto the lowest of the low. The Holy Quran says: Then we render him the lowest of the low except those who believe and do good.[10]

These verses tell us clearly that man can become lower than all the lowly creatures. Thus from the viewpoint of Quran and Divine schools of thought, there is, in the nature of man, a fathomless expanse of difference. On the one hand it develops so much that it reaches the Aalaa illiyyeen The Highest places in the Hereafter as, the Holy Quran says about the noble Prophet Muhammad (s.a.w.s.):

Then he drew near, then he bowed, so he was at the measure of two bows or closer still.[11]

On the other side, it is possible that he drops down so low that he reaches the Asfalus Saafileen (lowest of the low.)

Now that we have read some of the Quranic verses describing graceful morals and their importance as well as the ayats which mention how much low a man becomes by immorality, we should know that, for training and guidance of man, it is necessary for us to take maximum benefit from the teachers of morality who themselves have been the epitomes of moral virtues and who had kept themselves far away from vices so that, we too, slowly, become graceful. If we do not do so and if we leave ourselves free, then surely we may reach the place mentioned by the Holy Quran regarding such licentious people, They are as cattle, nay, they are in worse errors.[12]

So, from this aspect, we must know that the importance of morality is so great that the perfection of human destiny lies in the gracefulness of his morals.

Gulam Reza Sultani

Introduction- 1st Edition

Before we discuss morality, we must understand that from the viewpoint of Islam, man has a very high status. The Lord Almighty says about his creation, So blessed be Allah, the best of the creator.[13]

Also regarding the creation of Adam, He tells the angels, I am going to place in the earth a Khalif … Surely I know what you do not know[14] He also says, And surely We have honoured the children of Adam, and We carry them in the land and the sea, and We have given them of the good things, and We have made them to excel by an appropriate excellence over most of those whom We have created.[15]

It is obvious that man by his painstaking efforts reaches such a status that his eyes, ear and heart become divine; and then whatever he desires, happens.

In some narrations we read: A man who performs deeds honestly for forty days, the Lord Almighty fills up his heart with wisdom. So also: Knowledge is the light with which God fills the heart of whomever He wills.

Now, in order to be able to gain the status of humanity and to seek this high station, it is necessary to, first, understand our selves and then only we would know our Lord, because, One who knows himself, known his Lord.

We should know that reaching this stage is not possible except under the shade of submission to the Divine laws and by removing all despicable vices from ourselves and by adorning ourselves with precious virtues like knowledge, truthfulness, Piety , moral heroism, humility, sincerity and Takhliyah and Tahliyah (consuming and expelling).

In this book, we describe some qualities which either raise man to perfection or drag him down to abyss, from the viewpoint of the Holy Quran and the Hadith so that, with the blessings of the Holy Quran and the words of the Holy Prophet and his pure progeny, both the author and the readers may be blessed with light. Then, after contemplation, examination and analysis we shall come to a conclusion that man reaches perfection only in the shade of morals and ethics and understands the aim of creation.

I hope that this book having 32 lessons of ethics shall prove effective for cleansing and purifying and will help us and the readers in our journey toward the Lord and human perfection.

Ghulam Reza Sultani

Part I- Development in the light of morality

Section 9

Surah Al-Baqarah, Verses 75-77

أَفَتَطْمَعُونَ أَن يُؤْمِنُواْ لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلاَمَ اللّهِ ثُمَّ يُحَرِّفُونَهُ مِن بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ

وَإِذَا لَقُواْ الَّذِينَ آمَنُواْ قَالُواْ آمَنَّا وَإِذَا خَلاَ بَعْضُهُمْ إِلَىَ بَعْضٍ قَالُواْ أَتُحَدِّثُونَهُم بِمَا فَتَحَ اللّهُ عَلَيْكُمْ لِيُحَآجُّوكُم بِهِ عِندَ رَبِّكُمْ أَفَلاَ تَعْقِلُونَ

أَوَلاَ يَعْلَمُونَ أَنَّ اللّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

75 "Do you then hope that they would believe in you (in Faith),- and a party among them indeed used to hear the Word of Allah, then perverted it after they had understood it, and they know (this) ? "

76. "And when they meet those who have Faith, they say: 'We believe', but when they are alone with one another, they say:, Do you speak to them of what Allah has revealed to you, that they may thereby dispute with you about this before your Lord ? Have you then no sense? ' "

77. "What! Do they not know that Allah knows what they hide and what they make known? "

Occasion of Revelation

Upon the occasion of the revelation of these first two verses, some of the commentators have narrated from Imam Baqir (as) who has said: "A group of the Jews, who had not enmity with the truth, when they met the Muslims they would tell them of what had been mentioned in the Turah about the specialties of Prophet Muhammad (S).

The leaders of the Jews understood the matter and told them to avoid informing Muslims of what was cited in the Turah about the epithets of Prophet Muhammad (S) lest they would argue with the Jews about it before their Lord. Then this verse was revealed."1

A Futile Expectation!

As noted from these verses, the Qur'an has discontinued the story of the Israelites and, with an instructive conclusion, has turned to the Muslim believers, saying:

"Do you then hope that they would believe in you (in Faith), and a party among them indeed used to hear the Word of Allah, then perverted it after they had understood it, and they know (this)?"

Therefore, when you see that they reject the inspiring words of the Qur'an and the miracles of the holy Prophet of Islam (S), you should not be annoyed. They are the children of the same people who, as the elected members of the tribe, went to Mount Sinai, heard the words of Allah, and understood His instructions, but when they returned they altered them.

It is perceived from the phrase: ‘and a party among them indeed...", that not all of them but a party, who probably formed the majority of them, were of those who perverted Allah's Words.

It is cited in 'Asbab-un-Nuzul ' that when some of the Jews returned from Mount Sinai, they told their people: "We heard that Allah ordered Moses,' whenever you can do My instructions do them, but when you cannot, leave them ", and this was the first perversion.

However, at the advent of the Prophet of Islam (S), it was expected that the Jews would accept this religion before others embraced it, because they were the followers of the Book, whereas the pagans were not. Besides that, they had learnt the epithets of the Prophet of Islam (S) from their own books.

But the Holy Qur'an says that, considering their previous bad reputation, your hope is of no avail. The reason is that some deviated characteristics which dominated the spirits of this group caused them to separate from truth, though it was well within the realm of their ability to embrace it.

The next verse uncovers another bitter fact about this deceitful hypocritical group. It says:

"And when they meet those who have Faith, they say: 'We believe'..."

“...but when they are alone with one another, they say:

'Do you speak to them of what Allah has revealed to you….'"

“...that they may thereby dispute with you about this before your Lord ? Have you then no sense? ' "

In commenting on this very verse, this probability also exists that the initial words of the verse are about the hypocritical Jews who pretended to be believers in the presence of the Muslims but in their absence they denied it. They even scorned those pure-hearted Jews who had conveyed the secrets of the Turah to the Muslims.

At any rate, this is a confirmation to what was said in the previous verse that a group with such attributes governing their spirits should not be expected to become faithful.

The phrase: / fatahallahu 'alaykum /' what Allah has revealed to you' may mean: ‘the Divine command which was in the authority of the Children of Israel’. Or, the phrase may refer to the idea that Allah had opened the doors of the divine secrets and the prophecies about the coming religion unto them.

It is noteworthy that this verse clearly shows that the Faith of this hypocritical group in Allah was so weak and hollow that they considered Him as an ordinary person and imagined that if they could conceal a fact from the Muslims, it would be concealed from Allah, too.

Then, in the next verse, it frankly says:

"What! Do they not know that Allah knows what they hide and what they make known? "

Surah Al-Baqarah, Verses 78-79

وَمِنْهُمْ أُمِّيُّونَ لاَ يَعْلَمُونَ الْكِتَابَ إِلاَّ أَمَانِيَّ وَإِنْ هُمْ إِلاَّ يَظُنُّونَ

فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَـذَا مِنْ عِندِ اللّهِ لِيَشْتَرُواْ بِهِ ثَمَناً قَلِيلاً فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُمْ مِّمَّا يَكْسِبُونَ

78. "And there are among them illiterates, who know not the Book, but only fancies and mere conjectures."

79. " So, woe to those who write the Book with their hands and then say: , This is from Allah, so that they may sell it for a little price, so, woe to them for what their hands have written and woe to them for what they earn."

Occasion of Revelation

A group of the learned men of the Jews altered the epithets of the holy Prophet (S) mentioned in the Turah. This perversion was contrived to protect their social positions and benefits which they used to obtain from their common people over the years.

When the Prophet of Islam (S) announced his mission and they recognized his epithets coincided with what was mentioned in the Turah, they were afraid that their profits would be endangered if the fact became evident. Therefore, they wrote some epithets completely different from what was actually cited in the Turah.

The ordinary Jews, who had heard the true epithets of the Prophet of Islam (S), more or less, asked their scholars frequently whether this Prophet was the same promised prophet whose advent they had given them glad tidings of. Then the Jewish savants and scholars decided to recite some perverted verses from the Turah to them in order to make them content thereby.

The Jewish Learned Men's Plots of Oppression Against the Laymen

Following the previous description about the vicious deeds of the Jews, these verses divide them into two definite groups: the laymen and the deceitful learned men. A few of the Jewish scholars, of course, accepted the truth and believed in Islam and joined the community of Muslims. It says:

"And there are among them illiterates, who know not the Book, but only fancies and mere conjectures."

The phrase / ummiyun / 'the illiterates' is the plural form of the term / ummi / which, here, means an illiterate person who remains the same in his native endowments as he was when he was born without any external education or training from anyone whosoever; and this state is ordinarily known as illiteracy.

Or, this case also occurs because some mothers, because of their naive motherly love for their children, ignorantly do not let their children separate from them and go to schools to study.

The term / amaniyy / is the plural form of / amniyyah / 'conjecture', and, here, it may refer to the privileges, vain desires, wishful thinking and mere conjectures of the Jews that they considered for themselves.

************************

The second group was the Jewish priests and savants who often altered the facts for their own benefit, as the Qur'an says:

"So, woe to those who write the Book with their hands and then say: 'This is from Allah..."

“...so that they may sell it for a little price..."

“...so, woe to them for what their hands have written..."

“...and woe to them for what they earn..."

From the last meanings of the verse, it is well understood that they had used impious means and had come up with an incorrect conclusion.

Surah Al-Baqarah, Verses 80-82

وَقَالُواْ لَن تَمَسَّنَا النَّارُ إِلاَّ أَيَّاماً مَّعْدُودَةً قُلْ أَتَّخَذْتُمْ عِندَ اللّهِ عَهْدًا فَلَن يُخْلِفَ اللّهُ عَهْدَهُ أَمْ تَقُولُونَ عَلَى اللّهِ مَا لاَ تَعْلَمُونَ

بَلَى مَن كَسَبَ سَيِّئَةً وَأَحَاطَتْ بِهِ خَطِيـئَتُهُ فَأُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ

وَالَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ أُولَـئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ

80. "And they said: ‘The Fire shall not touch us but for a few days’. Say: ‘Have you taken such a promise from Allah, .for He never fails in His promise? Or do you speak against Allah what you do not know? ' "

81. "Yea! Whoever earns evil and is encompassed by his sins, -these are the inhabitants of the Fire, therein shall they abide forever."

82. "And those who have Faith and do deeds of righteousness -they are the inhabitants of Paradise, therein shall they abide forever."

The Qur'an, here, points to one of the false statements of the Jews of which they were proud and that very pride was the origin of part of their deviation. Thus the Qur'an responds to it:

"And they said: ‘The Fire shall not touch us but for a few days… ' "

“...Say: ‘Have you taken such a promise from Allah, for He never fails in His promise? Or do you speak against Allah what you do not know?"

One of the most obvious reasons for the stubbornness and egoism of this group is their belief in the' preference of the Jewish race over all other races, and that they are different from other nations, and that their sinners will have to tolerate the Fire only for a few days as 'their punishment and, therefore, Paradise will be theirs exclusively forever.

This claim of privileges is not logical in any aspect, because, before Allah, there is no difference between the members of the human race from the point of rewards or punishments for their deeds.

Can they support the expectation to their claim of being exceptional among nations and therefore receiving special treatment regarding the general law of penalties by describing something they have done to deserve it?

However, the above verse with a logical statement refuses their vain imaginations and denotes that their claims depict one of these two conditions: they should either have taken a particular promise from Allah on the matter -that they have not -or, they tell lies and calumniate against Him.

************************

The next verse expresses a common and universal law which is logical from any point of view. It says:

"Yea! whoever earn evil and is encompassed by his sins, -these are the inhabitants of the Fire, therein shall they abide forever."

This is a general rule for the sinners belonging to any sect, nation, in any locality, and at any time.

************************

There is also a universal, general law for the pious believers, which the next verse announces:

"And those who have Faith and do deeds of righteousness -they are the inhabitants of Paradise, therein shall they abide forever."

Explanation: Earning Sin

The Arabic term /kasb/ and / iktisab/ both mean: 'to earn or gain something willingly and consciously'.

Earnings are received in return for something done to profit one's self. This is quite different from merely falling into evil. It is to selfishly seek one's own gain that is evil.

One sin leads to another sin and thus the conscience of the individual gradually becomes deadened until sinning becomes natural and normal for that person and he is totally abandoned to evil and attempts to justify his actions and to deny that he deserves eternal punishment.

The law of cause and effect works in its natural order in the case of evil as in the case of virtue. Those who devote themselves wholly to evil, must naturally find themselves beset on every side by the consequent evil effects of the causative evil factors wrought by the individual.

But those who struggle against evil, however long it may take for them to overcome it, the inclination towards the evil, cannot be considered equivalent to those who are out to earn evil.

Those who struggle to overcome evil hate and detest it and the individual's earnest and sincere effort to overcome evil, naturally ends in the triumph of good in the human nature. With this endeavour of good against evil, the natural consequence of the struggle strengthens the nobility in the individual's personality.

But, purposefully yeilding to evil with a selfish motive -for any selfish gains, gradually erects a fortress of evil for the individual so that the access of good becomes more and more difficult and ultimately renders the individual's approach to any goodness as impossible.

As the individual is totally lost, for all times, to evil, he convicts himself to the perpetual consequences of the evil all around him forever.

These kinds of people are those who are referred to, later, in Surah 2: 86 which says:

"Those are they who have bought the life of this world at the price of the Hereafter, -for them the punishment shall not be lightened, nor shall they be helped."

Surah Al-Baqarah, Verses 83-86

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لاَ تَعْبُدُونَ إِلاَّ اللّهَ وَبِالْوَالِدَيْنِ إِحْسَاناً وَذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَقُولُواْ لِلنَّاسِ حُسْناً وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلاَّ قَلِيلاً مِّنكُمْ وَأَنتُم مِّعْرِضُونَ

وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لاَ تَسْفِكُونَ دِمَاءكُمْ وَلاَ تُخْرِجُونَ أَنفُسَكُم مِّن دِيَارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ

ثُمَّ أَنتُمْ هَـؤُلاء تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقاً مِّنكُم مِّن دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِم بِالإِثْمِ وَالْعُدْوَانِ وَإِن يَأتُوكُمْ أُسَارَى تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ فَمَا جَزَاء مَن يَفْعَلُ ذَلِكَ مِنكُمْ إِلاَّ خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَى أَشَدِّ الْعَذَابِ وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

أُولَـئِكَ الَّذِينَ اشْتَرَوُاْ الْحَيَاةَ الدُّنْيَا بِالآَخِرَةِ فَلاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ يُنصَرُونَ

83. "And (remember) when We made a covenant with the Children of Israel (instructing): 'You shall not worship any but Allah; and (you shall do) good to (your) parents, and to the near of kin and to the orphans, and the needy, and speak kind words to people, keep up the prayer, and pay the poor-rates (zakat)’. Then you turned away, except a few of you, and you backslide (even now)."

84. "And (remember) when We made a covenant with you: 'You shall not shed your blood, nor expel one another from your dwellings " then you confirmed it while you bore witness

85. "Yet you kill one another and expel a group of your people from their dwellings, helping others against them in sin and enmity, and if they come to you as captives, you ransom them -yet their very expulsion was forbidden for you. Do you then believe in part of the Book, and disbelieve in (another) part? What shall be the recompense of those of you who do that, but disgrace, in the life of this world, and on the Day of Resurrection to be consigned to the most terrible punishment? And Allah is not heedless of what you do."

86. "Those are they who have bought the life of this world at the price of the Hereafter, - for them the punishment shall not be lightened, nor shall they be helped."

The Breachers of the Covenant!

In a few of the verses mentioned before, the covenant of the Children of Israel was hinted at, but no details were given about it. Through the verses under discussion, Allah reminds them of some of the items of this covenant.

Most of these items -or all of them - should be counted as the fundamental principles and permanent laws of the Divine religions, because this same covenant and these instructions, in some form or other, are comprehensively found in every religion.

In these verses, the Qur'an severely scorns and blames the Jews because they broke their covenant, and threatens them with disgrace in the life of this world and the most grievous punishment in the Hereafter.

This covenant, that the Children of Israel were witnesses of and confessed to, contains the following items:

1. Monotheism and worshipping Allah, as the verse says:

"And (remember) when We made a covenant with the Children of Israel (instructing): 'You shall not worship any but Allah..."

2. “...and (you shall do) good to (your) parents..."

3. “...and to the near of kin and to the orphans, and the needy..."

4. “...and speak kind words to people..."

5. “...keep up the prayer..."

6. “...and pay the poor-rates (zakat).'..."

“...Then you turned away, except a few of you, and you backslide (even now)."

7. "And (remember) when We made a covenant with you: 'You shall not shed your blood..."

8. “...nor expel one another from your dwellings..."

9. “...then you confirmed it while you bore witness." (This item of the covenant is perceived from the sentence: "Do you then believe in part of the Book, and disbelieve in (another) part?")

But you disregarded many of these aspects of your covenant with Allah.

"Yet you kill one another and expel a group of your people from their dwellings,.."

"…helping others against them in sin and enmity…"

All of these deeds you did are a breach of the covenant you had taken with Allah.

"…and if they come to you as captives, you ransom them-..."

"…Yet their very expulsion was forbidden for you,"

It is surprising that you, in paying ransom, and setting your captives free, comply with the ordinances of the Turah and the Divine Covenant:

"…Do you then believe in part of the Book, and disbelieve in (another) part?..."

"…What shall be the recompense of those of you who do that, but disgrace, in the life of this world..."

"….and on the Day of Resurrection to be consigned to the most terrible punishment?..."

"…And Allah is not heedless of what you do,"

Then, He, the Just, will take all of them into account and will judge upon you according to your deeds in the Divine Court of Justice.

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The last of the verses under discussion, in fact, states their main motive for doing these contradictory actions, It says:

"Those are they who have bought the life of this world at the price of the Hereafter, -.."

For this reason:

"….for them the punishment shall not be lightened, nor shall they be helped, "

Explanation: The Best Strategy for the Survival of Nations

These verses have been revealed about the Children of Israel, but they contain a series of universal laws for the whole human race throughout the world. These laws consist of some advice for those nations who wish to survive and to exist successfully, as well as the secrets of failure and destruction.

From the view point of the Qur'an, nations will be happy and able to continue living when the individuals of that nation, avoiding sins, attach themselves to the greatest Power and rely on that Everlasting Source for help in all conditions.

It is obvious that this Origin can be none but Allah, the Exalted. Therefore, they should obey Allah and bow only to Him, i.e. being sincere unto Him alone in obedience.

If nations follow this law, they will be afraid of none. Genuine sincerity and perfect intentions of a believer in the way of Allah, do not tolerate the yielding of himself, in any regard, to anything or anybody else other than the One and Only True God, Allah.

For it will mean the individual's surrender to his self which is nothing more than surrender to Satan which is the equivalent of worshipping him.

As it was already pointed out, the means of salvation, i.e. for a nation to survive and endure successfully, is firm adherence of its members to the Divine Covenant and their faithful and loyal attachment to the divinely commissioned guides.

It is obvious that misdeeds or sins weaken faith, adherence, and the love of goodness, and the excess of it may result in the total severance of the Holy connection, and in the individuals becoming totally lost in the darkness of infidelity, hence eternal punishment and no salvation in either this world or the coming world will be the result for such a nation.

These verses of the Holy Qur'an, if studied properly and judged dispassionately almost suffice to illustrate what is meant by the religion Islam and what kind of life Islam invites its believers, or all nations to live. And if the members of nations act upon these commandments, I how peaceful, pleasant, and enjoyable will be the life here on earth.

These are on one side, but on the other side, the secret of the failure and defeat of nations, which finally leads to their destruction and abolishment, lies in the existence of hate and enmity between them and between the members inside each nation, i.e. being heedless to the above mentioned commandments.

Such a nation will soon perish because of disregarding Allah's covenant by not relying on Him, by not respecting and helping their parents, family members, kindreds, neighbours, and all fellow men, by shedding blood and by not observing the rights of others by expelling them out of their houses or lands in order to occupy their properties:

“...You shall not shed your blood, nor expel one another from your dwellings,…"

And, finally, one of the factors of the destruction of nations is unjust discrimination in the execution of laws, i.e. when they observe those laws which protect their personal profits but neglect what is beneficial for the society.

"…Do you then believe in part of the Book, and disbelieve in (another) part?…"

And these are some of the causes of either the development or failure of nations from the viewpoint of the Qur'an.

Note

1. Majma'-ul-Bayan, vol. 1, p. 142

Section 9

Surah Al-Baqarah, Verses 75-77

أَفَتَطْمَعُونَ أَن يُؤْمِنُواْ لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلاَمَ اللّهِ ثُمَّ يُحَرِّفُونَهُ مِن بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ

وَإِذَا لَقُواْ الَّذِينَ آمَنُواْ قَالُواْ آمَنَّا وَإِذَا خَلاَ بَعْضُهُمْ إِلَىَ بَعْضٍ قَالُواْ أَتُحَدِّثُونَهُم بِمَا فَتَحَ اللّهُ عَلَيْكُمْ لِيُحَآجُّوكُم بِهِ عِندَ رَبِّكُمْ أَفَلاَ تَعْقِلُونَ

أَوَلاَ يَعْلَمُونَ أَنَّ اللّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

75 "Do you then hope that they would believe in you (in Faith),- and a party among them indeed used to hear the Word of Allah, then perverted it after they had understood it, and they know (this) ? "

76. "And when they meet those who have Faith, they say: 'We believe', but when they are alone with one another, they say:, Do you speak to them of what Allah has revealed to you, that they may thereby dispute with you about this before your Lord ? Have you then no sense? ' "

77. "What! Do they not know that Allah knows what they hide and what they make known? "

Occasion of Revelation

Upon the occasion of the revelation of these first two verses, some of the commentators have narrated from Imam Baqir (as) who has said: "A group of the Jews, who had not enmity with the truth, when they met the Muslims they would tell them of what had been mentioned in the Turah about the specialties of Prophet Muhammad (S).

The leaders of the Jews understood the matter and told them to avoid informing Muslims of what was cited in the Turah about the epithets of Prophet Muhammad (S) lest they would argue with the Jews about it before their Lord. Then this verse was revealed."1

A Futile Expectation!

As noted from these verses, the Qur'an has discontinued the story of the Israelites and, with an instructive conclusion, has turned to the Muslim believers, saying:

"Do you then hope that they would believe in you (in Faith), and a party among them indeed used to hear the Word of Allah, then perverted it after they had understood it, and they know (this)?"

Therefore, when you see that they reject the inspiring words of the Qur'an and the miracles of the holy Prophet of Islam (S), you should not be annoyed. They are the children of the same people who, as the elected members of the tribe, went to Mount Sinai, heard the words of Allah, and understood His instructions, but when they returned they altered them.

It is perceived from the phrase: ‘and a party among them indeed...", that not all of them but a party, who probably formed the majority of them, were of those who perverted Allah's Words.

It is cited in 'Asbab-un-Nuzul ' that when some of the Jews returned from Mount Sinai, they told their people: "We heard that Allah ordered Moses,' whenever you can do My instructions do them, but when you cannot, leave them ", and this was the first perversion.

However, at the advent of the Prophet of Islam (S), it was expected that the Jews would accept this religion before others embraced it, because they were the followers of the Book, whereas the pagans were not. Besides that, they had learnt the epithets of the Prophet of Islam (S) from their own books.

But the Holy Qur'an says that, considering their previous bad reputation, your hope is of no avail. The reason is that some deviated characteristics which dominated the spirits of this group caused them to separate from truth, though it was well within the realm of their ability to embrace it.

The next verse uncovers another bitter fact about this deceitful hypocritical group. It says:

"And when they meet those who have Faith, they say: 'We believe'..."

“...but when they are alone with one another, they say:

'Do you speak to them of what Allah has revealed to you….'"

“...that they may thereby dispute with you about this before your Lord ? Have you then no sense? ' "

In commenting on this very verse, this probability also exists that the initial words of the verse are about the hypocritical Jews who pretended to be believers in the presence of the Muslims but in their absence they denied it. They even scorned those pure-hearted Jews who had conveyed the secrets of the Turah to the Muslims.

At any rate, this is a confirmation to what was said in the previous verse that a group with such attributes governing their spirits should not be expected to become faithful.

The phrase: / fatahallahu 'alaykum /' what Allah has revealed to you' may mean: ‘the Divine command which was in the authority of the Children of Israel’. Or, the phrase may refer to the idea that Allah had opened the doors of the divine secrets and the prophecies about the coming religion unto them.

It is noteworthy that this verse clearly shows that the Faith of this hypocritical group in Allah was so weak and hollow that they considered Him as an ordinary person and imagined that if they could conceal a fact from the Muslims, it would be concealed from Allah, too.

Then, in the next verse, it frankly says:

"What! Do they not know that Allah knows what they hide and what they make known? "

Surah Al-Baqarah, Verses 78-79

وَمِنْهُمْ أُمِّيُّونَ لاَ يَعْلَمُونَ الْكِتَابَ إِلاَّ أَمَانِيَّ وَإِنْ هُمْ إِلاَّ يَظُنُّونَ

فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَـذَا مِنْ عِندِ اللّهِ لِيَشْتَرُواْ بِهِ ثَمَناً قَلِيلاً فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُمْ مِّمَّا يَكْسِبُونَ

78. "And there are among them illiterates, who know not the Book, but only fancies and mere conjectures."

79. " So, woe to those who write the Book with their hands and then say: , This is from Allah, so that they may sell it for a little price, so, woe to them for what their hands have written and woe to them for what they earn."

Occasion of Revelation

A group of the learned men of the Jews altered the epithets of the holy Prophet (S) mentioned in the Turah. This perversion was contrived to protect their social positions and benefits which they used to obtain from their common people over the years.

When the Prophet of Islam (S) announced his mission and they recognized his epithets coincided with what was mentioned in the Turah, they were afraid that their profits would be endangered if the fact became evident. Therefore, they wrote some epithets completely different from what was actually cited in the Turah.

The ordinary Jews, who had heard the true epithets of the Prophet of Islam (S), more or less, asked their scholars frequently whether this Prophet was the same promised prophet whose advent they had given them glad tidings of. Then the Jewish savants and scholars decided to recite some perverted verses from the Turah to them in order to make them content thereby.

The Jewish Learned Men's Plots of Oppression Against the Laymen

Following the previous description about the vicious deeds of the Jews, these verses divide them into two definite groups: the laymen and the deceitful learned men. A few of the Jewish scholars, of course, accepted the truth and believed in Islam and joined the community of Muslims. It says:

"And there are among them illiterates, who know not the Book, but only fancies and mere conjectures."

The phrase / ummiyun / 'the illiterates' is the plural form of the term / ummi / which, here, means an illiterate person who remains the same in his native endowments as he was when he was born without any external education or training from anyone whosoever; and this state is ordinarily known as illiteracy.

Or, this case also occurs because some mothers, because of their naive motherly love for their children, ignorantly do not let their children separate from them and go to schools to study.

The term / amaniyy / is the plural form of / amniyyah / 'conjecture', and, here, it may refer to the privileges, vain desires, wishful thinking and mere conjectures of the Jews that they considered for themselves.

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The second group was the Jewish priests and savants who often altered the facts for their own benefit, as the Qur'an says:

"So, woe to those who write the Book with their hands and then say: 'This is from Allah..."

“...so that they may sell it for a little price..."

“...so, woe to them for what their hands have written..."

“...and woe to them for what they earn..."

From the last meanings of the verse, it is well understood that they had used impious means and had come up with an incorrect conclusion.

Surah Al-Baqarah, Verses 80-82

وَقَالُواْ لَن تَمَسَّنَا النَّارُ إِلاَّ أَيَّاماً مَّعْدُودَةً قُلْ أَتَّخَذْتُمْ عِندَ اللّهِ عَهْدًا فَلَن يُخْلِفَ اللّهُ عَهْدَهُ أَمْ تَقُولُونَ عَلَى اللّهِ مَا لاَ تَعْلَمُونَ

بَلَى مَن كَسَبَ سَيِّئَةً وَأَحَاطَتْ بِهِ خَطِيـئَتُهُ فَأُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ

وَالَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ أُولَـئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ

80. "And they said: ‘The Fire shall not touch us but for a few days’. Say: ‘Have you taken such a promise from Allah, .for He never fails in His promise? Or do you speak against Allah what you do not know? ' "

81. "Yea! Whoever earns evil and is encompassed by his sins, -these are the inhabitants of the Fire, therein shall they abide forever."

82. "And those who have Faith and do deeds of righteousness -they are the inhabitants of Paradise, therein shall they abide forever."

The Qur'an, here, points to one of the false statements of the Jews of which they were proud and that very pride was the origin of part of their deviation. Thus the Qur'an responds to it:

"And they said: ‘The Fire shall not touch us but for a few days… ' "

“...Say: ‘Have you taken such a promise from Allah, for He never fails in His promise? Or do you speak against Allah what you do not know?"

One of the most obvious reasons for the stubbornness and egoism of this group is their belief in the' preference of the Jewish race over all other races, and that they are different from other nations, and that their sinners will have to tolerate the Fire only for a few days as 'their punishment and, therefore, Paradise will be theirs exclusively forever.

This claim of privileges is not logical in any aspect, because, before Allah, there is no difference between the members of the human race from the point of rewards or punishments for their deeds.

Can they support the expectation to their claim of being exceptional among nations and therefore receiving special treatment regarding the general law of penalties by describing something they have done to deserve it?

However, the above verse with a logical statement refuses their vain imaginations and denotes that their claims depict one of these two conditions: they should either have taken a particular promise from Allah on the matter -that they have not -or, they tell lies and calumniate against Him.

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The next verse expresses a common and universal law which is logical from any point of view. It says:

"Yea! whoever earn evil and is encompassed by his sins, -these are the inhabitants of the Fire, therein shall they abide forever."

This is a general rule for the sinners belonging to any sect, nation, in any locality, and at any time.

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There is also a universal, general law for the pious believers, which the next verse announces:

"And those who have Faith and do deeds of righteousness -they are the inhabitants of Paradise, therein shall they abide forever."

Explanation: Earning Sin

The Arabic term /kasb/ and / iktisab/ both mean: 'to earn or gain something willingly and consciously'.

Earnings are received in return for something done to profit one's self. This is quite different from merely falling into evil. It is to selfishly seek one's own gain that is evil.

One sin leads to another sin and thus the conscience of the individual gradually becomes deadened until sinning becomes natural and normal for that person and he is totally abandoned to evil and attempts to justify his actions and to deny that he deserves eternal punishment.

The law of cause and effect works in its natural order in the case of evil as in the case of virtue. Those who devote themselves wholly to evil, must naturally find themselves beset on every side by the consequent evil effects of the causative evil factors wrought by the individual.

But those who struggle against evil, however long it may take for them to overcome it, the inclination towards the evil, cannot be considered equivalent to those who are out to earn evil.

Those who struggle to overcome evil hate and detest it and the individual's earnest and sincere effort to overcome evil, naturally ends in the triumph of good in the human nature. With this endeavour of good against evil, the natural consequence of the struggle strengthens the nobility in the individual's personality.

But, purposefully yeilding to evil with a selfish motive -for any selfish gains, gradually erects a fortress of evil for the individual so that the access of good becomes more and more difficult and ultimately renders the individual's approach to any goodness as impossible.

As the individual is totally lost, for all times, to evil, he convicts himself to the perpetual consequences of the evil all around him forever.

These kinds of people are those who are referred to, later, in Surah 2: 86 which says:

"Those are they who have bought the life of this world at the price of the Hereafter, -for them the punishment shall not be lightened, nor shall they be helped."

Surah Al-Baqarah, Verses 83-86

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لاَ تَعْبُدُونَ إِلاَّ اللّهَ وَبِالْوَالِدَيْنِ إِحْسَاناً وَذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَقُولُواْ لِلنَّاسِ حُسْناً وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلاَّ قَلِيلاً مِّنكُمْ وَأَنتُم مِّعْرِضُونَ

وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لاَ تَسْفِكُونَ دِمَاءكُمْ وَلاَ تُخْرِجُونَ أَنفُسَكُم مِّن دِيَارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ

ثُمَّ أَنتُمْ هَـؤُلاء تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقاً مِّنكُم مِّن دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِم بِالإِثْمِ وَالْعُدْوَانِ وَإِن يَأتُوكُمْ أُسَارَى تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ فَمَا جَزَاء مَن يَفْعَلُ ذَلِكَ مِنكُمْ إِلاَّ خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَى أَشَدِّ الْعَذَابِ وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

أُولَـئِكَ الَّذِينَ اشْتَرَوُاْ الْحَيَاةَ الدُّنْيَا بِالآَخِرَةِ فَلاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ يُنصَرُونَ

83. "And (remember) when We made a covenant with the Children of Israel (instructing): 'You shall not worship any but Allah; and (you shall do) good to (your) parents, and to the near of kin and to the orphans, and the needy, and speak kind words to people, keep up the prayer, and pay the poor-rates (zakat)’. Then you turned away, except a few of you, and you backslide (even now)."

84. "And (remember) when We made a covenant with you: 'You shall not shed your blood, nor expel one another from your dwellings " then you confirmed it while you bore witness

85. "Yet you kill one another and expel a group of your people from their dwellings, helping others against them in sin and enmity, and if they come to you as captives, you ransom them -yet their very expulsion was forbidden for you. Do you then believe in part of the Book, and disbelieve in (another) part? What shall be the recompense of those of you who do that, but disgrace, in the life of this world, and on the Day of Resurrection to be consigned to the most terrible punishment? And Allah is not heedless of what you do."

86. "Those are they who have bought the life of this world at the price of the Hereafter, - for them the punishment shall not be lightened, nor shall they be helped."

The Breachers of the Covenant!

In a few of the verses mentioned before, the covenant of the Children of Israel was hinted at, but no details were given about it. Through the verses under discussion, Allah reminds them of some of the items of this covenant.

Most of these items -or all of them - should be counted as the fundamental principles and permanent laws of the Divine religions, because this same covenant and these instructions, in some form or other, are comprehensively found in every religion.

In these verses, the Qur'an severely scorns and blames the Jews because they broke their covenant, and threatens them with disgrace in the life of this world and the most grievous punishment in the Hereafter.

This covenant, that the Children of Israel were witnesses of and confessed to, contains the following items:

1. Monotheism and worshipping Allah, as the verse says:

"And (remember) when We made a covenant with the Children of Israel (instructing): 'You shall not worship any but Allah..."

2. “...and (you shall do) good to (your) parents..."

3. “...and to the near of kin and to the orphans, and the needy..."

4. “...and speak kind words to people..."

5. “...keep up the prayer..."

6. “...and pay the poor-rates (zakat).'..."

“...Then you turned away, except a few of you, and you backslide (even now)."

7. "And (remember) when We made a covenant with you: 'You shall not shed your blood..."

8. “...nor expel one another from your dwellings..."

9. “...then you confirmed it while you bore witness." (This item of the covenant is perceived from the sentence: "Do you then believe in part of the Book, and disbelieve in (another) part?")

But you disregarded many of these aspects of your covenant with Allah.

"Yet you kill one another and expel a group of your people from their dwellings,.."

"…helping others against them in sin and enmity…"

All of these deeds you did are a breach of the covenant you had taken with Allah.

"…and if they come to you as captives, you ransom them-..."

"…Yet their very expulsion was forbidden for you,"

It is surprising that you, in paying ransom, and setting your captives free, comply with the ordinances of the Turah and the Divine Covenant:

"…Do you then believe in part of the Book, and disbelieve in (another) part?..."

"…What shall be the recompense of those of you who do that, but disgrace, in the life of this world..."

"….and on the Day of Resurrection to be consigned to the most terrible punishment?..."

"…And Allah is not heedless of what you do,"

Then, He, the Just, will take all of them into account and will judge upon you according to your deeds in the Divine Court of Justice.

************************

The last of the verses under discussion, in fact, states their main motive for doing these contradictory actions, It says:

"Those are they who have bought the life of this world at the price of the Hereafter, -.."

For this reason:

"….for them the punishment shall not be lightened, nor shall they be helped, "

Explanation: The Best Strategy for the Survival of Nations

These verses have been revealed about the Children of Israel, but they contain a series of universal laws for the whole human race throughout the world. These laws consist of some advice for those nations who wish to survive and to exist successfully, as well as the secrets of failure and destruction.

From the view point of the Qur'an, nations will be happy and able to continue living when the individuals of that nation, avoiding sins, attach themselves to the greatest Power and rely on that Everlasting Source for help in all conditions.

It is obvious that this Origin can be none but Allah, the Exalted. Therefore, they should obey Allah and bow only to Him, i.e. being sincere unto Him alone in obedience.

If nations follow this law, they will be afraid of none. Genuine sincerity and perfect intentions of a believer in the way of Allah, do not tolerate the yielding of himself, in any regard, to anything or anybody else other than the One and Only True God, Allah.

For it will mean the individual's surrender to his self which is nothing more than surrender to Satan which is the equivalent of worshipping him.

As it was already pointed out, the means of salvation, i.e. for a nation to survive and endure successfully, is firm adherence of its members to the Divine Covenant and their faithful and loyal attachment to the divinely commissioned guides.

It is obvious that misdeeds or sins weaken faith, adherence, and the love of goodness, and the excess of it may result in the total severance of the Holy connection, and in the individuals becoming totally lost in the darkness of infidelity, hence eternal punishment and no salvation in either this world or the coming world will be the result for such a nation.

These verses of the Holy Qur'an, if studied properly and judged dispassionately almost suffice to illustrate what is meant by the religion Islam and what kind of life Islam invites its believers, or all nations to live. And if the members of nations act upon these commandments, I how peaceful, pleasant, and enjoyable will be the life here on earth.

These are on one side, but on the other side, the secret of the failure and defeat of nations, which finally leads to their destruction and abolishment, lies in the existence of hate and enmity between them and between the members inside each nation, i.e. being heedless to the above mentioned commandments.

Such a nation will soon perish because of disregarding Allah's covenant by not relying on Him, by not respecting and helping their parents, family members, kindreds, neighbours, and all fellow men, by shedding blood and by not observing the rights of others by expelling them out of their houses or lands in order to occupy their properties:

“...You shall not shed your blood, nor expel one another from your dwellings,…"

And, finally, one of the factors of the destruction of nations is unjust discrimination in the execution of laws, i.e. when they observe those laws which protect their personal profits but neglect what is beneficial for the society.

"…Do you then believe in part of the Book, and disbelieve in (another) part?…"

And these are some of the causes of either the development or failure of nations from the viewpoint of the Qur'an.

Note

1. Majma'-ul-Bayan, vol. 1, p. 142


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