Alhassanain(p) Network for Heritage and Islamic Thought

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Moses in Qur'an and Bible

Author: Ali Musa Raza Muhajir

www.alhassanain.org/english

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

The composing errors are not corrected.

Table of Contents

Introduction 5

Chapter 1: The Tyranny of Pharaoh over the Israelites 7

Chapter 2: The Childhood of Moses 8

Chapter 3: Moses Kills an Egyptian and is Warned 9

Chapter 4: Flight to Midian and Marriage 10

Chapter 5: The Call of Moses to Prophethood 11

Chapter 6: Demand for Helper in Aaron 12

Chapter 7: Moses Ordered to go to Pharaoh and Demand the Deliverance of the Israelites 13

Chapter 8: Discussion with Pharaoh 14

Chapter 9 :Pharaoh's Enchanters Vanquished 15

Chapter 10: Pharaoh's Opposition to Moses 16

Chapter 11: Moses Commanded to Leave Egypt: Splitting the Sea and Drowning of Pharaoh and His Hosts 17

Chapter 12: Moses Receives the Law 18

Chapter 13: Israelites Worship the Calf 19

Chapter 14: Order to Slaughter a Cow 20

Chapter 15: Divine Favours on Israelites and their Stubbornness 21

Chapter 16:Mose's Own People Make False Imputations Against Him 22

Chapter 17: Lessons from the Story of Moses 23

(1) Sectarianism 25

(2) Interpolations in Divine Scriptures 26

(3) Suppression of Truth 27

(4) Fondness of Worldly Gains and Abhorrence of Death 28

(5) Selfish Rabbies and Doctors of Law 29

(6) Indifference towards the Law 30

(7) Mutual Enmities 31

(8) Devouring the Unlawful 32

(9) Cooperation with the Unbelievers and idol-worshippers 33

(10) Seeking Pretexts 34

(11) Ignorance of the Law and Persistence in Ignorance 35

NOTES 36

Introduction

“We recite to the (O Muhammad) from the account of Musa and Fir'aun with truth for a people who believe.” (28:3)

Moses is the most frequently mentioned of all the prophets spoken of in the Qur'an and the details of his life are dwelt upon to a much greater extent than those of any other prophet's life. Why was so much importance given to his history is a point to consider.

In the earlier chapters revealed during the Prophet's stay at Mecca there are only brief references to Moses and the incidents connected with him. The Prophet had to deal here mostly with the idolatrous Quraish of Mecca and, therefore, we find the principles of the faith of Islam discussed in details in these revelations.

But when he migrated to Medina he had also to deal with the people of the Book, the Jews and the Christians, living in and around Medina. As far as the principles of religion were concerned, there was very little difference between the teachings of the Qur'an and those of the original Torah and the Evangel.

But the people of the Book in general and the Jews in particular were most callous in the observance of these teachings and had tampered with the books. To make them realise their error it was necessary to call to their mind the most important features of their history and to show how far they have strayed away from the path of truth which their scriptures had laid down for them.

These were the people receiving the guidance of God ever since the time of Jacob (Israel) through several prophets bringing the guidance of God and prophesying the advent of the last messenger of God and yet these were the very people who greatly misused their privileges and were the most forward of all to reject the last Prophet in spite of a clear prophecy of Moses which says:

“The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall harken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth.” (Deut. 18: 15-18).

It is to be noted that they are told twice that the promised prophets who shall be like Moses shall appear from among their brethren and we have already pointed out in the story of Abraham that the Arabs are the descendants of Ishmael the one of Abraham and, therefore, they are the brethren of the Israelites.

No Israelite prophet ever claimed to be the like of Moses and even Jesus, the last among the prophets of Israel did never say that he was the like of Moses. Even after the supposed crucifixion of Jesus his disciples awaited the fulfillment of that prophecy. See Acts 3: 22 wherein it is stated:

“For Moses truly said unto the fathers. A Prophet shall the Lord your God raise up unto you of your brethren, like unto me.”

The Qur'an, in one of its earliest revelations, points out the fulfillment of this prophecy in these words:

“We have sent to you a Messenger, a bearer of witness to you, as We sent a messenger to Fir'aun.” (73:15)

This claim is made plainer still in a later revelation:

“Say what think ye? If it is from Allah and you disbelieve in it, and a witness from among the children of Israel has borne witness of one like him.” (46:10)

In unfolding the history of Moses and his followers, the Jews, the aim of the Qur'an is not only to reclaim the Jews to Islam but at the same time to teach the followers of Muhammad (may peace and blessings of God be on him) that they should avoid all those pitfalls into which the followers of Moses had fallen and also to assure them that after being guided if they behave in the manner of the Jews, eventually their fate will be no better than that of the Jews.

With this object in view the Qur'an has quoted the irrefutable incidents of the life of Moses as evidence of the truth of the claim of the last Prophet, preparing for them a straight path to reach the goal of godliness set for them.

In this context it should be noted that some of the commentators of the Qur'an have included in their commentaries much of the folklore that was prevalent among the Jews, but as these accounts are not based on any authentic Source, they cannot be relied Upon. We have tried in this chapter to present to our readers a continuous account of the history of Moses which is widely scattered in the pages of the Qur'an.

Chapter 1: The Tyranny of Pharaoh over the Israelites

Surely Fir'aun 0 exalted himself in the land and divided its people into parties, oppressing one party from among them by killing their sons and sparing their women. Surely he was one of the mischief-makers. And We desired to bestow a favour upon those who were Oppressed in the land and to make them leaders and the heirs and to grant them power in the land to make Fir'aun and Haman 1 and their hosts see from them what they feared. (28: 4-6)

The two parties were the Israelites and the Egyptians, the latter being the task-masters of the former corresponding to the parties at Mecca, the idolatrous Quraish who were the Oppressors and the followers of the Prophet who were the oppressed. Pharaoh and his Counsellors, fearing that the Israelites, who were aliens in the land of Egypt, might one day become powerful and supreme in the land, oppressed and persecuted them in various ways.

Chapter 2: The Childhood of Moses

“And We revealed to Musa's mother saying: Give him suck, then when thou fearest for him, cast him into the river and do not fear nor grieve; surely We will restore him to thee and make him one of the apostles.” (28:7)

In another place the same incident is expressed in these Words:

“Call to mind the Occasion when Vie revealed to thy mother: Put him into a chest, then, cast it down into the river, then the river shall throw him on the shore, then shall take him up one who is an enemy to Me and enemy to him and I cast down upon thee love from Me and that thou mightest be brought up before My eyes.” (20:38-39).

Moses was born at a time when Pharaoh had commanded all male children born to the Israelites to be thrown into the Nile: Moses's mother kept him concealed for three months and at last unable to hide him any longer threw him into the river in an ark of bulrushes whence he was picked up by Pharaoh's Wife.

“And Fir'aun's followers took rum up that he might be an enemy and a grief for them, Surely Fir'aun and Haman and their hosts were wrong-doers. And Fir'aun's wife said: Joy of the eye to me and to thee: do not slay him; maybe he will be useful to us or we may take him for a son. But they knew not what they did. And the heart of Musa mother was free from anxiety; she would have almost disclosed it had We not strengthened her heart so that she might be of the believers. And she said to his sister: Follow him up. So she watched him from a distance while they did not perceive.

And We caused him to refuse the nurses his sister came and said: Shall I point to you the people of a house who will take care of him for you and they will be benevolent to him. So We restored him to Ids mother that her eyes might be refreshed and that she might not grieve and that she might know that the promise of Allah is true, but most of them do not know.” (28:8-13).

So Moses was brought up in the house of Pharaoh like a prince; a reference of this is given in another place in the Qur'an in these words:

“So Pharaoh said: Did we not bring thee up as a child among us for many years of thy life.” (26:18)

Chapter 3: Moses Kills an Egyptian and is Warned

“And when he attained his maturity and became full-grown, We granted him wisdom and knowledge and thus do We reward those Who do good. And he went into the city at a time of unvigilance on the part of its people. He found therein two men fighting, one being of his party and the other of his foes, and he who was of his party cried out to him for help against him who was of the enemies.

Moses struck him with his fist and despatched him. He said: This is of the devil's doing; surely he is an open enemy leading astray. He said: My Lord! Surely I have done harm to myself, So do Thou protect me. So He protected him; Surely He is the Forgiving, the Merciful. He said: My Lord! Because Thou hast bestowed a favour on me I shall never be a backer of the guilty.

And he was in the city fearing, awaiting, when lo! he who had asked his assistance the day before was crying out to him again for aid. Musa said to him: Thou art plainly a most depraved person. And when he would have laid violent hands on him who was their common foe, he said: 0 Musa! Dost thou intend to kill me as thou killed a person yesterday? Thou desirest nothing but that thou shouldst be a tyrant in the land and thou desirest not to be of those who act aright. And a man came running from the remotest part of the city.

He said: O Musa! Surely the chiefs are consulting together to slay thee. Therefore begone at once. Surely I counsel thee as a friend. So forth he went there from fearing, looking warily about him and said: My Lord! Deliver me from the unjust people.” (28:14-21)

Moses's slaying the Egyptian was accidental and not intentional, for striking with the fist as ordinary people always do is not sufficient to cause the death of a person. Moses's taking the law into his own hands to punish a guilty man was owing to his being confused at the moment as to the step he should take. So he call it as a devil's doing who misleads men. He therefore at once realises his mistake and prays for Divine protection.

Chapter 4: Flight to Midian and Marriage

“And when the turned his face towards Midian he said: May be my Lord guide me in the right path. And when he came to the water of Midian, he found on it a group of men watering and he found beside them two women keeping back their flocks. He said: What is the matter with you? They said: We cannot water until the shepherds take away their sheep from the water, and our father is a very old man. So he watered their sheep for them, then went back to the shade and said: My Lord! Surely I stand in need of whatever good Thou mayest send down to me. Then one of the two women came to him walking bashfully.

She said: My father invites thee that he may give thee the reward of thy having watered for us. So when he came to him and gave to him the account, he said: Fear not. Thou art secure from the unjust people. Said one of them: O my father! Employ him, surely the best of those that thou canst employ is the strong man, the faithful one.

He said: I desire to marry one of these two daughters of mine to thee on condition that you shouldst serve me for eight years, but if thou complete ten, it will be of thine own free will, and I do not wish to be hard to thee. If Allah please, thou wilt find me one of the good.2 He said: This shall be an agreement between me and thee: whichever of the two terms I fulfill, there shall be no wrongdoing to me and Allah is a witness of what we say.” (28:22-28)

Chapter 5: The Call of Moses to Prophethood

“So when Musa had filled the term and journeyed with his family, he perceived on the side of the mountain a fire. He said to his family: Wait, I have seen a fire, maybe I will bring to you from it some news or a brand or fire, so that you may warm yourself And when he came to it, a Voice was uttered from the right side of the valley in the blessed spot of the bush, saying, 'O Musa! Surely I am Allah, the Lord of the worlds.'“ (28:29-30)

“Surely I am thy Lord: so put of thy shoes, for thou art (in the sacred valley which is blessed twice. I have chosen thee: so hearken to what shall be revealed: verily I am Allah, there is no god but I, therefore serve Me and keep up prayers for My remembrance And what is that in thy right hand, O Musa! He said: This is my staff; I recline on it and I best the leaves with it to make them fall upon my sheep and I have other uses for it.

He said: Cast it down, O Musa! So he cast it down, and behold! it was a serpent running. He said: Take hold of it and fear not. We will restore it to its former state; and thrust thy hand into thine armpit: It shall come out white without hurt. That will be another sign - that We may show thee of Our greater signs.” (20:22-23)

According to 17:101, Moses was given altogether nine signs. These signs are mentioned in detail in the following verses:

And certainly We overtook Fir'aun's people with droughts and diminution fruits that they may be mindful. But, when good befell them they said: This is due to us. And when evil afflicted them, they attributed it to the ill-luck of Musa and those with him. Surely their evil fortune is only from Allah but most of them do not know.

And they said: whatever sign thou mayest bring to us to charm us with, we will not believe in thee. Therefore We sent upon them widespread death, and the locusts, and the lice, and the frogs, and the blood, clear signs, but they behaved haughtily and they were a guilty people. And when the plague fell upon them they said: O Musa! Pray for us to thy Lord as He has promised with thee.

If thou remove the plague from us, we will certainly believe in thee and we will certainly send away with thee the children of Israel. But when We removed the plague from them till a term which they should attain, lo! they broke their promise.” (7:130-135)

So these nine signs were:

1. the rod,

2. the shining hand,

3. the drought,

4. the loss of fruits,

5. the widespread death,

6. the locusts,

7. the lice,

8. the frogs,

9. the blood.

Chapter 6: Demand for Helper in Aaron

“So, these two shall be two arguments from thy Lord to Fir'aun and his chiefs. Surely they are a transgressing people. He said: My Lord; Surely I killed one of them, so I fear lest they slay me. And my brother Harun, he is more eloquent of tongue than I; therefore send him with me as an aide, verifying me.

Surely I fear they would reject me. He said: We will strengthen thy arm with .thy brother and We will give you both an authority so that they shall not be able to injure you. Go with Our signs, you two, and those who follow you shall be uppermost.” (28:32-35)

“He said: O my Lord! Expand my breast for me and make my affair easy to me. And loosen the knot from my tongue that they may understand my world.3 And give to me an aide from my family, Harun, my brother - strengthen my back by him and associate him with me in my affair, so that we should glorify Thee much and remember Thee aught oft; surely Thou art seeing us. He said: Thou art indeed granted thy petition! O Musa!” (20:25-36).

Chapter 7: Moses Ordered to go to Pharaoh and Demand the Deliverance of the Israelites

“And certainly We tried before them the people of Fir'aun. And there came to them a noble apostle saying: Deliver to me the servants of Allah; surely I am a faithful apostle to you. (44:17-18).

“And when you Lord called out to Musa saying: Go to the unjust people, the people of Fir'aun: Will they not guard themselves against evil? He said: O my Lord! Surely I fear they will reject me, and my breast straitens, and my tongue is not eloquent. Therefore send Thou Harun to help me.

And they have a crime against me; therefore I fear they may slay me. He said: By no means, go you both with Our signs, surely We are with you, hearing. Then, come to Fir'aun and say: Surely we are the messengers of the Lord of the worlds. Then send with us the children of Israel.” (26:10-17).

“Go both to Fir'aun; surely he has become inordinate. Then speak to him a gentle word, happily he may mind or fear. Both said: O our Lord! Surely we fear that he may hasten to do evil to us or that he may become inordinate.

He said: Fear not, surely I am with you both. I do hear and see. So go you both to him and say: Surely we are two apostles of the Lord: therefore and the children of Israel with us and do not torment them. Indeed we have brought to thee a message from thy Lord and peace is on him who follows the guidance. Surely it has been revealed to us that the chastisement will surely come upon him who rejects and turns back.” (20:43-48)

Chapter 8: Discussion with Pharaoh

“Fir'aun asked: Who is your Lord, O Musa? He said: Our Lord is He Who gave to everything its creation, then guided it to its goal. He said:. Then what is the state of the former generations? He said: The knowledge there of is with my Lord in the book of His decrees. My Lord errs not nor does He forget, Who made the earth for you an expanse, and made for you therein paths and sent down water from the clouds; then thereby We have brought forth pairs of various herbs. Eat and pasture you cattle.

Most surely there are signs in this for those endowed with understanding.” (20:49-54).

“Fir'aun asked: Who is then the Lord of the worlds? He said: The Lord of the heavens and the earth and of all that is between them, if you believe it. Said Fir'aun to those around him: Hear you this? Your Lord, said Musa, and the Lord of your sires of old. In sooth, your apostle whom He hath sent to you, said Fir'aun, is certainly possessed.

He said: The Lord of the east and the west is He and what is between them, if you can understand' He said: If you take any god beside me I will surely put thee in prison. Said Musa: What if I show thee that which shall be proof of my mission? He said: Forth with it then if thou speakest the truth. Then threw he down his staff and lo! it was an obvious serpent. And he drew forth his hand and to! it appeared white to the beholders.” (26:23-33) 4

Chapter 9 :Pharaoh's Enchanters Vanquished

“The chiefs at Fir'aun's people said: Most surely this is an enchanter possessed of knowledge. He intends to turn you out of your land. Said Fir'aun: What counsel do you then give? They said: Put him off and his brother and send collectors into the cities that they bring to thee ever enchanter possessed of knowledge.

And the enchanters came to Fir'aun and said: We must surely have a reward if we are the prevailing ones. He said: Yes, and ye shall be certainly of those who are near to me. They said: O Musa! Will you cast or shall we be the first to cast? He said: Cast. So when they cast, they deceived the people's eyes and frightened them and they produced a mighty enchantment.

And We revealed to Musa saying: Cast thy rod. Then lo! it devoured their lying wonders. So the truth was made strong and that which: they had wrought proved in vain. And they were vanquished on the spot and drew back humiliated. And the enchanters prostrated themselves adoring.

They said: We believe in the Lord of the worlds, the Lord of Musa and Harun.5 Fir'aun said: Do you believe in him before I gave you permission? Surely this is a plot secretly devised in this city that you may turn out of it its people, but you shall know what shall happen. I shall certainly cut off your hands and your feet on opposite sides, then will I crucify you all together.” (7:109-124)

“They said: We do not prefer thee to what has come to us of clear arguments and to Him Who has made us. Therefore decide what thou art going to decide: thou canst decide only about this world's life. Surely we have believed in our Lord that He may pardon us our sins and the sorcery to which thou hast forced us, for Allah is better and more abiding than thou.

Whoever comes to his Lord being guilty, for him is surely hell; he shall not die therein nor shall he live. And whoever comes to Him a believer and he has done good deeds, indeed these it is who shall have the high ranks, the gardens of perpetuity beneath which rivers flow, to abide therein, and this is the reward of him who has purified himself.” (20:72-76)

Chapter 10: Pharaoh's Opposition to Moses

“When he (Musa) came to them with our signs, lo! they laughed at them. And We did not show them a sign but it was greater than its like and We overtook them with chastisement that they may turn. And they said: O enchanter! Call on thy Lord for our sake and He has made the covenant with thee.

We shall surely be the followers of the right way. But when We removed from them the chastisement, lo! they broke the pledge. And Fir'aun proclaimed among his people: O my people: Is not the kingdom of Egypt mine? And these rivers that flow beneath me, do you not then see? Nay! I am better than this fellow who is contemptible and who can hardly speak distinctly.

Why have not bracelets of gold been put upon him or why have there not come with him angels as companions? So he incited his people to levity and they obeyed him. Surely they were a transgressing people.” (13:47-54).

“And the chief of Fir'aun's people said: Dost thou leave Musa and his people to make mischief in the land and to forsake thee and thy gods? He said: We will slay their sons and spare their women and surely we are masters over them. Musa said to his people: Ask help from Allah and be patient. Surely the land is Allah's.

He causes such of His servants to inherit it as he pleases and the end is for those who guard against evil. They said: We have been persecuted before thou came to us and since thou hast come to us. He said:” It may be that your Lord will destroy your enemy and make you rulers in the land, then He will see how you act.” (7:127-129)

“And Musa said: O my people! If you believe in Allah, then rely on Him alone if you submit to Allah. So they said: On Allah we rely. O Our Lord! Make us not subject to the persecution of the unjust people. And do Thou deliver us by Thy mercy from the unbelieving people. And We revealed to Musa and his brother saying: Take for your people houses to abide in Egypt and make your houses places of worship and keep prayer and give good news to the believers. And Musa said: Our Lord!

Surely Thou hast given to Fir'aun and his chiefs finery and riches in this world's life, to this end, our Lord, that they lead people astray from Thy way? Our Lord! Destroy their riches and harden their hearts so that they believe not until they see the painful chastisement. He said: The prayer of you both has indeed been accepted. Therefore continue in the right was and do not follow the path of those who do not know.” (20:84-89)

Chapter 11: Moses Commanded to Leave Egypt: Splitting the Sea and Drowning of Pharaoh and His Hosts

“And certainly We revealed to Musa saying: Travel by night with My servants, then make for them a dry path in the sea, not fearing to be overtaken nor being afraid.” (20:77)

“And We revealed to Musa saying: Go away with My servants travelling by night. Surely you will be pursued. So Fir'aun sent heralds into the cities. These Israelites, said they, are a scanty band and yet they have enraged us and most surely we are numerous and wary. Thus we caused them to quite of gardens and springs and treasures and goodly dwellings.

Even so, and We gave them as a heritage to the children of Israel. Then the Egyptians pursued them at sunrise. So when the two hosts saw each other the companions of Musa cried out: Most surely we are being overtaken. He said: By no means. Surely my Lord is with Me. He will show me a way out. And We revealed this order to Musa: Strike the sea with thy rod.

And it clove as under and each part became like a large mountain. Then made We the others draw on and We saved Musa and those who were with him all, but We drowned the others.” (26:52-66)

“And We made the children of Israel to pass through the sea, then Fir'aun and his hosts followed them in hostility and for oppression until, when drowning overtook him, he said: I believe that there is no god but He in whom the children of Israel believe and I am of those who submit. What now! said God, and indeed thou has been rebellious hitherto and was of the mischief-makers.

But this day We save thee in thy body6 that thou mayest be a sign to those after thee and most surely most people are heedless of Our signs.” (20:90-92).

Chapter 12: Moses Receives the Law

“And We appointed with Musa a time of thirty nights and completed them with ten more. So the appointed time of his Lord was complete forty nights. And Musa said to his brother Harun: Take my place among my people and act will and do not follow the way of the mischief-makers. And when Musa came at Our appointed time and his Lord spoke to him, he said: My Lord! Show me Thyself, so that I may look upon Thee. He said: Thou canst not bear to see Me.

But look at the mountain; if it remains firm in its place, than will thou see Me. But when his Lord manifested His glory to the mountain, He made it crumble and Musa fell down in swoon. Then, when he recovered he said: Glory be to Thee: I turn to Thee and I am the first of believers.

He said: O Musa! Surely I have chosen thee above the people with My messages and with My words; therefore, take hold of what I give to thee and be of the grateful ones. And We ordained for him in the tablets admonition of every kind and clear explanation of all things. Take hold of them with firmness and enjoin the people to take hold of what is best thereof.” (7:142-145) 7

Chapter 13: Israelites Worship the Calf

“And Musa people made of their ornaments a calf after him, a mere body which had a hollow sound. What! Could they not see that it did not speak to them nor guide them in the way? They took it for worship and they were unjust. And when they repented and saw that they had gone astray they said; If our Lord show not mercy to us, we shall certainly be of the losers. And when Musa returned to his people wrathful and in violent grief, he said; Evil is it that you have done after me. Did you turn away from the bidding of your Lord.

And he threw down the tablets 8 and seized his brother by the head dragging him towards him. He said: Son of my mother, surely the people reckoned me weak and had well nigh slain me, therefore make not the enemies rejoice over me and count me not among the unjust people .9 He said: My Lord! Forgive me and my brother and cause us to enter into Thy mercy, for Thou art the Most Merciful of the merciful ones.” (7:148-151)

This incident of the worship of the calf is described in another context by the Qur'an thus:

“He said: We have tried thy people after thee and the Samiri 10 has led them astray. So, Musa returned to his people wrathful and sorrowing. Said he: O my people! Did not your Lord promise you a goodly promise; did then the time seem long to you of my absence or desired ye that wrath from your Lord should light upon you that ye failed in your promise to me? They said: We did not break our promise to thee of Our Own accord but we were made to bear the burden of the ornaments of the people, then we cast them away. Thus did Samiri suggest to us.

So he brought forth for them a calf, a mere body which had a hollow sound and they said: This is your God and the God of Musa whom he hath forgotten. What! Could they not see that it did not return to them a reply and that it did not control any harm or benefit for them. And Harun certainly had said to them before: O my people! You are only tried by it and surely your Lord is the Beneficent God; therefore follow me and obey my orders. They said: We will by no means cease to keep to it worship until Musa returns to us.

Musa said: O Harun! What prevented thee when thou sawest them go astray from following me? Hast thou then disobeyed me commands? He said: O son of my mother! Seize me not by my beard or by my head. Surely I was afraid lest thou shouldst say: Thou hast caused a division among the children of Israel and not waited for my word. He said: What was then thy object, O Samiri? He said: I saw what they did not see. So I followed only partly the way of the apostle, then I cast it away; thus did my soul embellish to me.

He said: Begone, then, surely for thee it will be in this life to say, touch me not, and surely there is a threat for thee which thou shalt not escape. Look at thy god to whose worship thou didst keep so long. We will certainly burn it, then we will certainly scatter it a wide scattering in the sea.11 You God is only Allah; there is no god but He and He comprehends all things in His knowledge.” (20:85-98)

Chapter 14: Order to Slaughter a Cow

The idea of calf or bull-worship seems to have been taken from the Egyptians. In the opinion of Renan, Maspers, and Konig, “Bull-worship may have been an imitation of the worship of Apis at Memphis or Mendes at Heliopolis.” (Encyclopaedia Biblica, col. 631)

The writer of the article on the golden calf is, however, of opinion-that “Adoption from Egypt is unlikely,” and his chief reason is that “the Egyptians worshipped only living animals.” But the Israelites too seemed to have been addicted to the worship of living animals in the time of Moses as the incident given below shows and the calf was only an image of the living animal

At any rate, four hundred years of contact with the Egyptians could not have been without its influence, a bull worship dating from a very remote antiquity in Egypt must have had some effect. It was for this reason that the Mosaic law laid great stress on the slaughter of cows and the commandment mentioned below seems to have been given for the same reason.

Notwithstanding all that Moses did to uproot this form of idolatry from among the Israelites, the worshipping of the bull appears to have continued up to the time of Hosea who rails at it in very strong terms. (Vide Hosea, 8: 5 and 10: 5)

“When Musa said to his people: Surely Allah commands you that you should sacrifice a cow.12 They said: Dost thou ridicule us? He said: I seek the protection of Allah from being one of the ignorant. They said: Call on thy Lord for our sake to make it plain to us what she is. Musa said: He says, surely she is a cow neither, advanced in age nor too young, or middle age between that and this. Do therefore what you are commanded. They said: Call on thy Lord for our sake to make it plain to us what her colour is.

Musa said: He says, she is a yellow cow; her colour is intensely yellow, giving delight to the beholders. They said: Call on thy Lord for our sake to make it plain to us what she is, for, surely to us the cows are all alike and if Allah please, we shall surely be guided aright.

Musa said: He says, surely she is a cow not made submissive to plough the land nor does she irrigate the tilth, sound, without a blemish in her. They said: Now you have brought the truth. So they sacrificed her though they had not the mind to do it”. (2:67-71)

Chapter 15: Divine Favours on Israelites and their Stubbornness

“We made the clouds to give shade over you and We sent to you Manna and Salwa. Eat of the good things that We have given you.” (2:57)

“And when Musa prayed for drink for his people, We said: Strike the rock with thy rod and from it there gushed twelve fountains, each tribe knew their drinking place. Eat and drink, said We, of what God hath supplied and do no wrong on the earth by licentious deeds.” (2:60)

“And (remember) when ye said: O Musa! we will not put up with one sort of food; pray therefore to thy Lord for us that He may bring forth for us of that which the earth groweth, its herbs, and its cucumbers and its garlic and its lentils and its onions. He said: what! will you exchange that which is worse for what is better? Then enter a city that you may have what you ask for.” (2:61).

“And We made a covenant with you under the lofty mountain heights and (said): Take hold of what We have given you with firmness and bear in mind what is in it, so that you become righteous, you turned back after that. Were it not for the grace of Allah and His mercy on you, you would certainly have been losers;” (2:63-64)

Chapter 16:Mose's Own People Make False Imputations Against Him.

“O you who believe! Be not like those who spoke evil things of Musa but Allah cleared him of what they said and he was worthy of regard with Allah.” (33:69)13

“And when Musa said to his people: O my people! Why do you cause me grief when you know that I am Allah's apostle to you. But when they turned aside, Allah made the hearts turn aside and Allah doth not guide the transgressing people.” (61:5)

Chapter 17: Lessons from the Story of Moses

The importance attached to the life-story of Moses in the Qur'an is due to the fact of his likeness with the Holy Prophet Muhammad (may peace and the blessings of Allah be upon him). Moses was both a law-giver and a nation-builder and so was the Holy Prophet. The Israelites had been in a state of slavery to the Pharaoh of Egypt for about four centuries.

It was, therefore, a hard task for Moses to build a nation out of them but this task was very limited in I comparison to the work with which the Holy Prophet was entrusted. He had to build a nation on quite a new principle, a, nation, not united by any ties of blood, race, colour or county but united by a moral and spiritual outlook, united by a belief in the; Unity of God and His all-pervading Lordship.

Such was to be the Muslim nation in which the Arab and the non-Arab, the white and the black, the Semitic and the Aryan, were all to be on one level. The whole world was the country and the whole humanity the race out of which this nation was to be formed.

With this apparently: impossible task, the Prophet was entrusted; and single-handed in 1 the face of all difficulties he built up the foundation of a new nation within a short period of twenty-three years. An accomplishment like this cannot be placed to the credit of any other man in the history of the world.

As both Moses and Muhammad were nation-builders and lawgivers, many were the occasions in the life of the former that resembled those which faced the latter and therefore these are recalled to show that what happened to the opponents of Moses was sure to happen to those who now opposed the Prophet and the same God who delivered Moses and his people from the bondage of the Pharaohs is at the back of the Prophet and He is powerful enough to change the situation in his favour by means unperceived by human mind.

Whatever respite is being given by God to a people to reform themselves, if not utilized in time, for their own betterment, will not be prolonged, and repentance will do them no good when the chastisement is in sight, as was the case with the Pharaoh at the moment of his drowning.

The followers of the Prophet should not despair of the mercy of God: if success is delayed in their affairs, for, it is the righteous only that ultimately win. They should also bear in mind that when they are delivered of their enemies, they should not tread the path of the Israelites which they adopted after their liberation from the slavery of the Egyptians.

Take for instance their behaviour, when they were ordered to slaughter a cow. Here is a. lesson for the, Muslims that in carrying out the Divine injunctions they should not seek the refuge of lame excuses but obey the behests under all circumstances with the spirit of ready compliance and with a willing heart. The principle laid down for them is expressed in two meaningful words: Sama'na wa Ata'na, i.e., we have heard and we obey.

In the course of the history of Moses the Qur'an has pointed out the main traits of the character of the Israelites with the object of warning the Muslims lest they take to a similar path and meet the same fate which the Israelites had come to. Let us briefly note what the Qur'an has said about them.

(1) Sectarianism

The People of the Book were divided into many sects and each sect was condemning the other out of their mutual jealousies, even though they possessed the same scriptures. The Qur'an warns the Muslims in these words:

“Surely they who divided their religion into parts and became sects, you have no concern with them.” (6:160)

Again:

“Be not of those who divide their religion and became parties, every sect rejoining in what they have with them.” (30:32)

Or:

“Hold fast by the cable of Allah all together and be not disunited.” (3:102)

And also:

“Allah revealed the Book with truth and those who differed in the Book have drifted away from it.” (2:176)

(2) Interpolations in Divine Scriptures

They used to make changes to suit their whims and fancies. The Qur'an points out their mischievous dealings in these words:

Those who were unjust changed the word into other than what was given them.” (2:59)

Or:

“Woe to those who transcribe the Book corruptly with their hands and say it is from God in order that they may sell it for some price. Woe then to them for the gains they have made thereby.” (2:79)

Again it is said:

“here is a party of them who used to listen to the word of God and yet knowingly perverted it and they knew what they were doing.” (2:81)

(3) Suppression of Truth

They used to hide the truth that was revealed in their scriptures. The Qur'an points it out in these words:

“lothe not what is true with what is untrue or knowingly suppress the truth.” (2:142)

They were expecting the advent of a prophet according to prophecies contained in their scriptures, but when the same prophet did appear, they did not leave any stone unturned to destroy him for the simple reason that he belonged to the Ishmaelites instead of the Israelites. The Qur'an points this out in these words:

“And believe in what I have sent down confirming that which is already with you and do not take the lead in rejecting it.” (2:41)

And when anyone of them would recite any portion of their scripture before the Muslims which supported the claim of the Prophet they used to say:

“Blab ye to them what Allah has disclosed to you that theymay throw it back at you as the very thing received from your Allah. Can you not understand this much?” (2:76)

In spite of their knowing full well that the Prophet was the promised Messiah of their scriptures they would not recognize him. This is pointed out in the Qur'an in these words:

“Those whom We have given the Book recognise him as they recognise their own sons.” (2:146)

(4) Fondness of Worldly Gains and Abhorrence of Death

The Jews were notorious for their fondness of material gains and abhorrence of death which brought upon them disgrace from all quarters. The Qur'an makes mention of this in these words:

“And thou wouldst surely find them of all men the most covetous of life, even more covetous than those who associate others with God. Every one of them may wish to live a thousand years.” (2:96)

(5) Selfish Rabbies and Doctors of Law

The Israelite doctors of law had for their own selfish gains usurped the place of God and were obeyed and followed implicitly by their people against the injunctions of their scriptures. The Qur'an points out this weakness of theirs in these words:

“They have taken their doctors of law and -their priests for lords besides God.” (9:31)

They had forgotten their own responsibilities and lived for their own selfish ends, and their ignorant followers relied implicitly on their exposition of their religious responsibilities.

“Why do their learned men and the doctors of law not prohibit them from their speaking of what is sinful and their eating of unlawfully acquired things? Certainly evil be that which they do.” (5:83)

Their story does not end with this but they had totally neglected to forbid evil and were obsessed in promoting their own selfish interests and, if, on any occasion they had any impulse to admonish others, they would do so forgetting to set themselves aright. The Qur'an asks them:

“Will you enjoin righteousness on others and neglect to practice the same yourselves and yet you profess to follow the Book.” (2:44)

Man, His Nature

Human Cycle

Surah An - Nahl, 16:70

وَاللّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّاكُمْ وَمِنكُم مَّن يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْ لاَ يَعْلَمَ بَعْدَ عِلْمٍ شَيْئًا إِنَّ اللّهَ عَلِيمٌ قَدِيرٌ

Wal-laahu khalaqa-kum thumma yatawaf-faakum wa min-kum-may-yurad-du ’ilaaa ’arzalil-‘umuri li-kay laa ya‘lama ba‘-da ‘ilmin shay-aa: ’in-nal-laaha ‘Aliimun-Qadiir.

70. And God has created you, and in time will cause you to die; and many a one of you is reduced in old age to a most abject state, ceasing to know anything of what he once knew so well.

Verily, God is all-knowing, infinite in His Power!

Evolution of Man from Dust

Surah Al - Hajj, 22:5-6

يَا أَيُّهَا النَّاسُ إِن كُنتُمْ فِي رَيْبٍ مِّنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُم مِّن تُرَابٍ ثُمَّ مِن

نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِّنُبَيِّنَ لَكُمْ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاء إِلَى أَجَلٍ مُّسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ وَمِنكُم مَّن يُتَوَفَّى وَمِنكُم مَّن يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْلَا يَعْلَمَ مِن بَعْدِ عِلْمٍ شَيْئًا وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاء اهْتَزَّتْ وَرَبَتْ وَأَنبَتَتْ مِن كُلِّ زَوْجٍ بَهِيجٍ

Yaa ay-yuhan naa-so in kun-tum fi rai-bim minal Ba’-thi fa-in-naa khalaq-naa-kum min turaabin thum-ma min nut-fatin thom-ma min ‘ala-qatin thum-ma min muz-ghatim mukhal-laqatinw-wa ghairi mukhal-laqa-til li-nubay-yina lakum; wa nuqir-ru fil ar-haa-mi maa nashaa-u ilaa aja-lim musam-ma; thum-ma nukh-rijukum tiflan thum-ma li-tab-lughuu ashud-dakum; wa min-kum may-yutawaf-fa waminkum may-yurad-du ilaa arzalil ‘umuri li-kay-la y‘alama mim b‘adi ‘il-min shay-aa; wa taral ar-za haamidatan faa-izaa anzalnaa alay-hal maa-ah-taz-zat wa rabat wa am-batat min kul-li zau-jim bahiij.

5. O Men! If you are in doubt as to the (truth of) resurrection, (remember that,) We have created (every one of) you out of dust, then out of a drop of sperm, then out of a germ-cell, then out of an embryonic lump complete (in itself) and yet incomplete, so that We might make (your origin) clear unto you.

And whatever We will (to be born) We cause it to rest in the (mother’s) wombs for a term set (by us), and then We bring you forth as infants and (allow you to live) so that (some of) you might attain to maturity: for among you are such as are caused to die (in childhood), just as many a one of you is reduced in old age to a most abject state, ceasing to know anything of what he once knew so well.

And (if, O man, thou art still in doubt as to resurrection, consider this:) thou canst see the earth dry and lifeless - and (suddenly,) when We send down waters upon it, it stirs and swells and puts forth every kind of lovely plant!

ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْيِي الْمَوْتَى وَأَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِي

Zaalika bian-nal Laaha Huwal haq-qu wa an-nahu yoh-yil mau-taa wa an-nahu ‘alaa kul-li shay-in qadiir.

6. All this (happens) because God alone is the Ultimate Truth, and because He alone brings the dead to life, and because He has the power to will anything.

Surah Al - Mu’minun, 23:12-14

وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَةٍ مِّن طِينٍ

Wa laqad khalaq-nal-’in-saana min-sulaa-latim-min-tiin;

12. Now, indeed, We create man out of the essence of clay,

ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَّكِينٍ

Thum-ma ja-‘alnaahu nutfa-tan-fii qaraarim-makiin;

13. and then We cause him to remain as a drop of sperm in (the womb’s) firm keeping,

ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا

الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ

Thum-ma khalaq-nan-nutfata ‘alaqatan-fa-khalaqnal-‘alaqata muz-ghatan fa-khalaqnal-muz-ghata ‘izaaman-fa-kasawnal-‘izaama lahmaa; thum-ma ’an-sha’-naahu khalqan ’aakhar. Fa-tabaa-rakal-laahu ’Ahsanul-khaaliqiin!

14. and then We create out of the drop of sperm a germ-cell, and then We create out of the germ-cell an embryonic lump bones, and then We clothe the bones with flesh - and then We bring (all) this into being a new creation: hallowed, therefore, is God, the best of artisans!

Those who doubt about God’s raising the dead for the requital, are invited to reflect upon the evolution in their own birth or in the world of the nature around. This verse in the least words refers to the various evolutionary stages through which human being passes during his formation in the womb of his mother. The matter has been dealt with marvellous subtlety and grace, with every expression consisting of profound wealth of higher meaning. From the drop of a liquid caused to pass from the back of a father, collected in the womb of the mother as the seed, the semi-liquid of the seed is fertilized into a ovum, the ovum is turned into a fetus, the fetus is given the shape of a child.

These stages itself are quite sufficient to speak to man of the Omnipotence of the Creator. Then at the Independent Will of the Omnipotent Lord, is decided the sex of the child and grants its stay in the womb until its prescribed period, the minimum extend being six months and the maximum being ten months. The Will here also refers to the knowledge of God as to the features of the issue, physical as well as mental, moral and spiritual. The child is brought forth from the mother’s womb as a weak and a helpless infant which is caused either to die while still young or allowed to live and reach old age.

The subtle and the graceful way and the comprehensive expressions in the finest possible words holding in them treasures of knowledge about the creation of a human being can be better admired as a marvel of the heavenly literature, only by intelligent ones, particularly the scholars of the biological science about the pre-genital evolutionary stages of the human life.

Men not created without a purpose

Surah Mu’minun, 23:115

أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ

’Afa-hasib-tum ’an-namaa khalaq-naakum ‘aba-thanw-wa ’an-nakum ’ilaynaa laa tur-ja-‘uun?

115. “What! Did you then think that We had created you in vain and that you shall not be returned to Us?”

Allah (swt) has granted Man free will to choose between good and evil

Surah Al - Muddaththir, 74:31

وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِينَ كَفَرُوا

لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتَابَ وَيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا وَلَا يَرْتَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا كَذَلِكَ يُضِلُّ اللَّهُ مَن يَشَاء وَيَهْدِي مَن يَشَاء وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ وَمَا هِيَ إِلَّا ذِكْرَى لِلْبَشَرِ

Wa maa ja-‘alnaaa ’As-haaban-naari ’il-laa malaaa-’i-ka. Wa maa ja-‘alnaa ‘id-data-hum ’il-laa fitnatal-lil-laziina kafa-ru liyas-taiqinal laziina ’uutul-Kitaaba wa yaz-daadal-laziina aa-manuu iymaa-naw-wa laa yartaa-bal-laziina ’uutul-Kitaaba wal-Mu’minuuna wa li-yaquulal-laziina fii quluubi-him mara-zunw-wal-kaafiruuna maa-zaaa ’araadal-laahu bi-haazaa mathalaa? Kazaalika yuzil-lul-laahu man-yashaaa’u wa yahdii may-yashaaa. Wa maa ya‘-lamu junuuda Rab-bika ’il-laa Huu. Wa maa hiya ’il-laa zikraa lil-bashar.

31. For We have caused none but angelic powers to lord over the fire (of hell): and We have not caused their number to be aught but a trial for those who are bent on denying the truth - to the end that they who have been granted revelation aforetime might be convinced (of the truth of this divine writ); and that they who have attained to faith (in it) might grow yet more firm in their faith: and that (both) they who have been granted the earlier revelation and they who believe (in this one) might be freed of all doubt; and that they in whose hearts is disease and they who deny the truth outright might ask, “What does (your) God mean by this parable?”

In this way God lets go astray him that wills (to go astray), and guides aright him that wills (to be guided).And none can comprehend thy Sustainer’s forces save Him alone: and all this is but a reminder to mortal man.

In Hadith al Qudsi, Allah (swt) says:

“Oh! Sons of Adam! Obey Me to the extent of your needs towards Me. Disobey Me to the extent of your ability to tolerate the fire of Hell. Collect wealth in this world according to the length of your stay here. Collect for your Akhirat (hereafter) according to the length of your stay there. Do not think that your death is far and your bounties are available, or your sins are hidden.”

Man advised not to be pompous

Surah Al-Hadid, 57:23-24

لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

Li-kaylaa ta-saw ‘alaa maa faatakum wa laa tafrahuu bimaa ’aataa-kum. Wal-laahu laa yuhib-bu kul-la mukh-taalin fakhuur,-

23. (Know this,) so that you may not despair over whatever (good) has escaped you nor exult (unduly) over whatever (good) has come to you: for, God does not love any of those who, out of self-conceit, act in a boastful manner -

الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَمَن يَتَوَلَّ فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ

’Al-laziina yab-khaluuna wa ya-muruu-nan-naasa bil-bukhl. Wa man-yatawal-la fa-’in-nal-laaha Huwal-Ghaniy-yul-Hamiid.

24. those who are niggardly (with God’s bounty) and bid others to be niggardly!

And he who turns his back (on this truth ought to know that) verily, God alone is self-sufficient, the One to whom all praise is due!

Man is himself accountable for his own actions

Surah Al-Isra’, 17:15

مَّنِ اهْتَدَى فَإِنَّمَا يَهْتَدي لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً

Manih-tadaa fa-’in-namaa yah-tadii linafsi: wa man zal-la fa’in-namaa yazil-lu ‘alay-haa: wa laa taziru waazira-tuw-wizra ’ukhraa: wa maa kun-naa mu - ‘az-zibiina hat-taa nab-‘atha rasuulaa.

15. Whoever chooses to follow the right path, for his own soul does he go aright; and whoever goes astray, to it’s detriment only does he go astray; and no bearer of burdens shall be made to bear another’s burden, nor do We chastise (any community) until We send an Apostle to them.

Man’s selfish mentality

Surah Fussilat 41, 49:51

لَا يَسْأَمُ الْإِنسَانُ مِن دُعَاء الْخَيْرِ وَإِن مَّسَّهُ الشَّرُّ فَيَؤُوسٌ قَنُوطٌ

Laa yas-’amul-’insaanu min du-‘aaa-’il-khayri wa ’im-mas-sa-hush-shar-ru fa-ya-’uusun-qanuut.

49. Man never tires of asking for the good (things of life); and if evil fortune touches him, he abandons all hope, giving himself up to despair.

وَلَئِنْ أَذَقْنَاهُ رَحْمَةً مِّنَّا مِن بَعْدِ ضَرَّاء مَسَّتْهُ لَيَقُولَنَّ هَذَا لِي وَمَا أَظُنُّ السَّاعَةَ

قَائِمَةً وَلَئِن رُّجِعْتُ إِلَى رَبِّي إِنَّ لِي عِندَهُ لَلْحُسْنَى فَلَنُنَبِّئَنَّ الَّذِينَ كَفَرُوا بِمَا

عَمِلُوا وَلَنُذِيقَنَّهُم مِّنْ عَذَابٍ غَلِيظٍ

Wa la-’in ’azaqnaahu Rah-matam-min-naa mim-ba’-di zar-raaa-’a mas-sat-hu layaquu-lan-na haazaa lii wa maaa ’azunnus-Saa-‘ata qaaa-’imatanw-wa la-’ir-ruji‘atu ’ilaa Rab-biii ’in-na lii ‘indahuu lal-husnaa! Falanu-nab-bi-’an-nal-laziina kafaruu bimaa ‘amiluu, wa lanuziiqan-nahum-min ‘Azaabin ghaliiz.

50. yet whenever We let him taste some of Our grace after hardship has visited him, he is sure to say, “This is but my due!” - and, “I do not think that the Last Hour will ever come: but if (it should come, and) I should indeed be brought back unto my Sustainer, then, behold, the ultimate good awaits me with Him!” But (on the Day of Judgement) We shall most certainly give those who were bent on denying the truth, full understanding of all that they ever did, and shall most certainly give them (thereby) a taste of suffering severe.

وَإِذَا أَنْعَمْنَا عَلَى الْإِنسَانِ أَعْرَضَ وَنَأى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَاء

عَرِيضٍ

Wa ’izaaa ’an-‘amnaa ‘alal-’insaani ’a‘-raza wa naa bi-jaanibi. Wa ’izaa mas-sahush-shar-ru fazuu du-‘aaa-’in ‘ariiz!

51. And, too, when We bestow Our blessings upon man, he tends to turn aside and keep aloof (from remembering Us); but as soon as evil fortune touches him, he is full of wordy prayers!

Man always makes hasty decisions

Surah Al-Isra’, 17:11

وَيَدْعُ الإِنسَانُ بِالشَّرِّ دُعَاءهُ بِالْخَيْرِ وَكَانَ الإِنسَانُ عَجُولاً

Wa yad-‘ul-’insaanu bish-shar-ri du-‘aaa-’ahuu bil-khayr; wa kaanal-insaanu ‘ajuulaa.

11. As it is, man (often) prays for things that are bad (for him) as if he were praying for something that is good (for him): for man is prone to be hasty (in his judgements).

This verse applies to the following occasions:

1. When one is worried or angry against himself or his people, in disgust, the individual starts cursing himself and his people in the same earnestness as he prays for good. If God only grants such prayers the individual will meet only perdition, which, God by His mercy does not do it.

2. Praying for immediate gains, neglecting the ultimate consequences.

3. Praying for things not allowed in the same way that he prays for things allowed.

Ungrateful nature of Man

Surah Az - Zumar, 39:8

وَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِّنْهُ نَسِيَ مَا كَانَ يَدْعُو إِلَيْهِ مِن قَبْلُ وَجَعَلَ لِلَّهِ أَندَادًا لِّيُضِلَّ عَن سَبِيلِهِ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا إِنَّكَ مِنْ أَصْحَابِ النَّارِ

Wa ’izaa mas-sal-’insaana zur-run-da-‘aa Rab-bahuu mu-niiban ’ilayhi thum-ma ’izaa khaw-walahuu ni‘-matam-min-hu nasiya maa kaana yad-‘uuu ’ilayhi min qablu wa ja-‘ala lil-laahi ’andaadal-liyuzil-la ‘an Sabiilih. Qul tamat-ta‘ bikufri-ka qaliilan ’in-naka min ’As-haabin-Naar!

8. Now (thus it is:) when affliction befalls man, he is likely to cry out to his Sustainer, turning unto Him (for help); but as soon as He has bestowed upon him a boon by His grace, he forgets Him whom he invoked before, and claims that there are other powers that could rival God - and thus leads (others) astray from His path. Say (unto him who sins in this way): “Enjoy thyself for a while in this thy denial of the truth: (yet,) verily, thou art those who are destined for the fire!

Surah Az - Zumar, 39:49

فَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَانَا ثُمَّ إِذَا خَوَّلْنَاهُ نِعْمَةً مِّنَّا قَالَ إِنَّمَا أُوتِيتُهُ عَلَى

عِلْمٍ بَلْ هِيَ فِتْنَةٌ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

Fa iza mas-sal in-saana zur-run da-‘aa-na thum-ma iza khaw-wal-naahu ni‘-ma-tam min-na qaa-la in-na-maa o-ti-tuhu ‘ala ‘il-min bal hiya fit-na-tonw-walaa-kin-na ak-tha-rahum la ya‘-lamuun.

49. Now (thus it is:) when affliction befalls man, he cries out unto Us for help; but when We bestow upon him a boon by Our grace, he says (to himself), “I have been given (all) this by virtue of (my own) wisdom!”

Nay, this (bestowal of grace) is a trial: but most of them understand it not!

In Hadith al Qudsi, Allah (swt) says:

“Oh! Son of Adam! You eat My provision and still disobey Me; but when you call Me, I still answer you. I give you whatever you ask Me, but still you go on sinning. I hide these sins, one after the another, one evil deed after another. I am ashamed of you but you are not ashamed of Me? You forget Me, but I remember you. You are afraid of people, but you are careless of Me. You fear enmity of people, but do not fear My wrath.”

Surah Ash - Shura, 42:48

فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا إِنْ عَلَيْكَ إِلَّا الْبَلَاغُ وَإِنَّا إِذَا أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا وَإِن تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ الْإِنسَانَ كَفُورٌ

Fa-’in ’a‘-razuu famaaa ’arsal-naaka ‘alayhim hafiizaa. ’In ‘alayka ’il-lal-balaagh. Wa ’in-naaa ’izaaa ’azaqnal-’insaana min-naa Rahmatan-fariha bihaa. Wa ’in-tusib-hum say-yi-’atum-bimaa qad-damat ’aydii-him fa-’in-nal-’insaanaa kafuur!

48. But if they turn away (from thee, O Prophet, know that) We have not sent thee to be their keeper: thou art not bound to do more than deliver the message (entrusted to thee).

And, behold, (such as turn away from Our messages are but compelled by the weakness and inconstancy of human nature: thus,) when We give man a taste of Our grace, he is prone to exult in it; but if misfortune befalls (any of) them in result of what their own hands have sent forth, then, behold, man shows how bereft he is of all gratitude.

Instead of remembering his past happiness with gratitude, he calls the very existence of God in question, arguing that if God really did exist, He “could not possibly have permitted” so much misfortune and unhappiness to prevail in the world: a fallacious argument inasmuch as it does not take the reality of the hereafter into account and is, moreover, based on a concept of God in terms of purely human feelings and expectations.

Most men are ungrateful, except for a few who have certain distinct qualities

Surah Al - Ma’arij, 70:19-35

إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا

’In-nal - ’Insaana khuliqa haluu-‘aa;-

19. Verily, man is born with a restless disposition.

إِذَا مَسَّهُ الشَّرُّ جَزُوعًا

Wa ’izaa mas-sahush - shar-ru jazuu-‘aa;

20. (As a rule,) whenever misfortune touches him, he is filled with self-pity,

وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا

Wa ’izaa mas-sahul-khayru manuu-‘aa;-

21. and whenever good fortune comes to him, he selfishly withholds it (from others).

إِلَّا الْمُصَلِّينَ

’Il-lal-Musal-liin;-

22. Not so, however, those who consciously turn towards God in prayer,

الَّذِينَ هُمْ عَلَى صَلَاتِهِمْ دَائِمُونَ

’Al-laziina hum ‘alaa Salaati-him daaa-’imuun;

23. (and) who incessantly persevere in their prayer;

وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ

Wal-laziiina fiii ’am-waa-lihim haq-qum-ma‘-luum.

24. and in whose possessions there is a due share, acknowledged (by them),

لِّلسَّائِلِ وَالْمَحْرُومِ

Lis-saaa-’ili wal - mah-ruum;

25. for such as ask (for help) and such as are deprived (of what is good in, life);

وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ

Wal-laziina yusad-diquuna bi-Yawmid-Diin;

26. and who accept as true the (coming of the ) Day of Judgement;

وَالَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ

Wal-laziina-hum-min ‘azaabi Rab-bihim mushfi-quun.

27. and who stand in dread of their Sustainer’s chastisement

إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ

’In-na ‘azaaba Rab-bihim ghayru ma’-muun; -

28. for, behold, of their Sustainer’s chastisement none may ever feel (wholly) secure;

وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ

Wal-laziina hum li-furuuji-him haafizuun.

29. and who are mindful of their chastity,

إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ

’Il-laa ‘alaaa ‘az-waa-jihim ’aw maa malakat ’aymaa-nuhum fa-’in-nahum ghayru maluumiin.

30. (not giving way to their desires) with any but their spouses - that is, those whom they rightfully possess (through wedlock) -: for then, behold they are free of all blame,

فَمَنِ ابْتَغَى وَرَاء ذَلِكَ فَأُوْلَئِكَ هُمُ الْعَادُونَ

Fa-manib-taghaa waraaa-’a zaalika fa-’ulaaa-’ika humul-‘aaduun; 31. whereas such as seek to go beyond that (limit) are truly transgressors;

وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ

Wal-laziina hum li-’amaa-naatihim wa ‘ahdihim raa-‘uun;

32. and who are faithful to their trusts and to their pledges;

وَالَّذِينَ هُم بِشَهَادَاتِهِمْ قَائِمُونَ

Wal-laziina hum-bi-shahaa-daatihim qaaa-’imuun;

33. and who stand firm whenever they bear witness;

وَالَّذِينَ هُمْ عَلَى صَلَاتِهِمْ يُحَافِظُونَ

Wal-laziina hum ‘alaa Salaatihim yuhaa-fizuun;-

34. and who guard their prayers (from all worldly intent).

أُوْلَئِكَ فِي جَنَّاتٍ مُّكْرَمُونَ

’Ulaaa-’ika fii Jan-naatim-mukra-muun.

35. These it is who in the gardens (of paradise) shall be honoured!

The first three verses give in details what man does, when in distress or need and how the same individual acts when receiving a relief and bounty from God. In adversity, he is restless despair and in prosperity be becomes forgetful of his previous helplessness and becomes puffed up of his position and unmindful of the dues from him to the others.

None should feel himself secure against the wrath of God. People should never be confident or proud of their being prayerful or charitable. One should always be fearing the chastisement for going against the divine law or violating the prescribed limits.

The chaste are those who practice the due control of the sex urge, which is prescribed for both man and women.

The honourable ones in Paradise, are only those who fulfil the above conditions of faith and conduct.

World, Materialism

Life span of this world as compared to the span of the Hereafter

Surah Ar - Rum, 30:55

وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُوا غَيْرَ سَاعَةٍ كَذَلِكَ كَانُوا يُؤْفَكُونَ

Wa Yawma taquumus-Saa-‘atu yuqsimul-mujrimuuna maa labithuu ghayra saa-‘a: kazaalika kaanuu yu’-fakuun!

He it is who will cause you to die, and in time will resurrect you. And when the Last Hour dawns, those who had been lost in sin will swear that they had not tarried (on earth) longer than an hour: thus were they wont to delude themselves (all their lives)!

Surah Al - ‘Ankabut, 29:64

وَمَا هَذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُونَ

Wa maa haazihil-hayaatud-dunyaaa ‘il-laa lahwunw-wa la-‘ib? Wa ’in-nad-Daaral-’Aakhi-rata lahiyal - Hayawaan. Lau kaanuu ya‘-lamuun.

“And this life of the world is nothing but a sport and play; and as for the next abode, that most surely is the life, did they but know.

In this Divinely question two points are clear. One is that ‘life is a fact’ and the other is ‘it has a purpose’. Studying the purpose of life leads you towards the ‘fact of this worldly life’. In many places the Holy Qur’an has made this point clear by giving examples of the past historic events. Wealth of Shaddad and Fir’aun (Pharoah) and persons of the categories perished. They left this world with their own deeds and they are tasting what they have done in this world.

The materialistic world has dragged mankind in the race to unlimited desire, to achieve more and more which results in a disgraceful life of homicide, genocide, drugs, child abuse, women abuse, and all family and social misbehaviour. Islam is undoubtedly the only solution for these problems, for, it teaches not only about this worldly life’s achievements, but it also teaches mankind to be God conscious (Taqwa).

Man’s obsessment and attachment to this life

Surah At - Takathur, 102:1-8

أَلْهَاكُمُ التَّكَاثُرُ

’Al-haa-kumut- Takaathur

1. You are obsessed by greed for more and more

حَتَّى زُرْتُمُ الْمَقَابِرَ

Hat-taa zurtumul-maqaabir.

2. until you go down to your graves.

كَلَّا سَوْفَ تَعْلَمُونَ

Kal-laa sawfa ta‘-lamuun.

3. Nay, in time you will come to understand!

ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ

Thum-ma kal-laa sawfa ta‘la-muun

4. And once again: Nay, in time you will come to understand!

كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ

Kal-laa lau ta‘-lamuuna ‘ilmal-yaqiin!

5. Nay, if you could but understand (it) with an understanding (born) of certainty,

لَتَرَوُنَّ الْجَحِيمَ

Latara-wun-nal-Jahiim!

6. you would indeed, most surely, behold the blazing fire (of hell)!

ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ

Thum-ma latara-wun-nahaa ‘aynal-yaqiin!

7. In the end you will indeed, most surely, behold it with the eye of certainty:

ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ

Thum-ma la-tus-’alun-na Yaw-ma-’izin ‘anin-na-‘iim.

8. and on that Day you will most surely be called to account for (what you did with) the boon of life!

This Surah is one of the most powerful and prophetic passages of the Qur’an, illuminating man’s unbounded greed in general, and more particularly, the tendencies which have come to dominate all human societies in our technological age. This verse highlights the greedily striving of mankind for an increase in benefits, be they tangible or intangible, real or illusory. It denotes man’s obsessive striving for more and more comforts, more material goods, greater power over his fellow-men or over nature, and unceasing technological progress.

A passionate pursuit of such endeavours, to the exclusion of everything else, bars man from all spiritual insight and, hence, from the acceptance of any restrictions and inhibitions based on purely moral values - with the result that not only individuals but whole societies gradually lose all inner stability and thus, all chance of happiness. It is warning man that this unrestrained pursuit of “economic growth” is bound to bring - and has, indeed, brought in our time - frustration, unhappiness and confusion, and man will lose all remnants of spiritual and religious orientation.

The occasion for the revelation of this Surah has been reported to be that the people of Bani Abde-Manaf, Bani Qusai and Ibne-Sahm Ibne Omar, got involved in a mutual contest of priding over each other, the strength, their number and the matter went to the extent of counting even the dead among them, to the sides and once when one of the parties fell short of one to win over the others, a grave was opened and the dead lying therein was counted. Then this Surah was revealed.

The last verse mentions the fact that man will be questioned about the bounties of God which has been granted to him. It is reported to have been told by the Holy Prophet (S) that man will not be questioned about three things:

1. The garment he used to cover his shame.

2. The food he took in hunger.

3. What he spent in the way of the Lord.

Consequences of Man’s attachment to the materialistic world

Surah Al - Humazah, 104:1-9

وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ

Waylul-likul-li humazatil-lumazah

1. Woe unto every slanderer, fault-finder!

الَّذِي جَمَعَ مَالًا وَعَدَّدَهُ

’Al-lazii jama-‘a maalahu wa ‘ad-dadah,

2. (Woe unto him) who amasses wealth and counts it a safeguard,

يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ

Yahsabu ’an-na maalahuuu ’akhladah!

3. thinking that his wealth will make him live forever!

كَلَّا لَيُنبَذَنَّ فِي الْحُطَمَةِ

Kal-laa la -yumba-zan-na fil-Hutamah.

4. Nay, but (in the life to come such as) he shall indeed be abandoned to crushing torment!

وَمَا أَدْرَاكَ مَا الْحُطَمَةُ

Wa maaa ’adraaka mal-Hu-tamah?

5. And what could make thee conceive what that crushing torment will be?

نَارُ اللَّهِ الْمُوقَدَةُ

Naarul-laahil-muuqadah,

6. A fire kindled by God,

الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ

’Al-latii tat-tali-‘u ‘alal-’af’idah:

7. which will rise over the (guilty) hearts:

إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ

’In-nahaa ‘alayhim-mu’-sadah

8. verily, it will close in upon them

فِي عَمَدٍ مُّمَدَّدَةٍ

Fii ‘amadim-mumad-dada.

9. in endless columns!

Reference in this verse is made to the back-biters and the hoarderers of wealth, and in turn it is a warning too that whatever one possesses of materialistic values shall not remain with him forever, for he has to pass away from this world empty-handed as a destitute. Those who think otherwise are fooled by their imagination. Also if such acquirement is made lawfully, man is still accountable to the Lord about its proper disbursement and disposal.

Man will always be a loser due to his worldly attachments

Surah Al - ‘Asr, 103:1-3

وَالْعَصْرِ

Wal-‘Asri.

1. Consider the flight of time!

إِنَّ الْإِنسَانَ لَفِي خُسْرٍ

’In-nal ’Insaana lafii khus-r,

2. Verily, man is bound to lose himself,

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

’Il-lal-laziina aamanuu wa ‘amilus-saa-lihaati wa tawaasaw bil-Haq-qi wa tawaasaw bis-Sabr.

3. unless he be of those who attain to faith, and do good works, and enjoin upon one another the keeping of truth, and enjoin upon one another patience in adversity.

Worldly attachments should not deter Man from remembrance of Allah (swt) and in giving charity

Surah Al - Munafiqun, 63 :9-11

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَن ذِكْرِ اللَّهِ وَمَن يَفْعَلْ ذَلِكَ فَأُوْلَئِكَ هُمُ الْخَاسِرُونَ

Yaaa-’ay-yuhal-laziina ’aa-manuu laa tul-hikum ’amwaa-lukum wa laaa ’awlaa-dukum ‘an Zikril-laah. Wa may-yaf-‘al zaalika fa-’ulaaa-’ika humul-khaasiruun.

. O you who have attained to faith! Let not your worldly goods or your children make you oblivious of the remembrance of God: for if any behave thus - it is they, they who are the losers!

وَأَنفِقُوا مِن مَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ أَحَدَكُمُ الْمَوْتُ فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَى أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُن مِّنَ الصَّالِحِينَ

Wa’anfiquu mim-maa razaq-naakum-min-qabli ’ay-ya’-tiya ahada-kumul-Mawtu fa-yaquula Rab-bi lau laaa ’akh-khar-taniii ilaaa ‘ajalin-qariibin - fa-’as-sad-daqa wa ’akum-minas-Saalihiin.

10. And spend on others out of what We have provided for you as sustenance, ere there come a time when death approaches any of you, and he then says, “O my Sustainer! If only Thou wouldst grant me a delay for a short while, so that I could give in charity and be among the righteous!”

وَلَن يُؤَخِّرَ اللَّهُ نَفْسًا إِذَا جَاء أَجَلُهَا وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ

Wa lan-yu-’akh-khiral-laahu nafsan ’izaa jaaa-’a ’ajaluhaa: Wal-laahu khabiirum-bimaa ta‘-maluun.

11. But never does God grant a delay to a human being when his term has come; and God is fully aware of all that you do.

Surah At - Taghabun, 64: 15-18

إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ وَاللَّهُ عِندَهُ أَجْرٌ عَظِيمٌ

فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِيعُوا وَأَنفِقُوا خَيْرًا لِّأَنفُسِكُمْ وَمَن يُوقَ

’In-namaaa ’amwaa-lukum wa ’awlaa-dukum fitna: wal-laahu ‘indahuuu ’Ajrun ‘aziim.

15. Your worldly goods and your children are but a trial and a temptation, whereas with God there is a tremendous reward.

شُحَّ نَفْسِهِ فَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ

Fat-taqul-laaha masta-ta’-tum wasma-‘uu wa ’atii-‘uu wa ’anfiquu khay-ral-li-’anfusi-kum. Wa may-yuuqa shuh-ha nafsihii fa’ulaaa-’ika humul-Muf-lihuun.

16. Remain, then, conscious of God as best you can, and listen (to Him), and pay heed. And spend in charity for the good of your own selves: for, such as from their own covetousness are saved - it is they, they that shall attain to a happy state!

إِن تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ وَاللَّهُ شَكُورٌ حَلِيمٌ

’In-tuqrizul-laaha qarzan hasanay-yuzaa-‘ifuhu lakum wa yagfirlakum. Wallahu shukuurun haliim.

17. If you offer up to God a goodly loan, He will amply repay you for it, and will forgive you your sins: for God is ever responsive to gratitude, forbearing,

عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الْحَكِيمُ

‘Aalimul-ghaybi wash-shahaa-datil-Aziizul-Hakiim.

18. knowing all that is beyond the reach of a created being’s perception a well as all that can be witnessed by a creature’s senses or mind - the Almighty, the Wise!

Good deeds weigh heavier than worldly adornments (wealth & children)

Surah Al - Kahf, 18:46

الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

’Al-maalu wal-banuuna ziinatul-hayaatid-dunyaa: wal-baaqiyaa-tus-saali-haatu khay-run ‘inda Rab-bika thawaa-banw-wa khayrun ’amalaa.

46. Wealth and children are an adornment of this world’s life: but good deeds, the fruit whereof endures forever, are of far greater merit in thy Sustainer’s sight, and a far better source of hope.

The Holy Prophet (S) said:

“ There will be three kinds of people among my followers i.e. the Muslims :

1. Those who do not at all covet to own any wealth and earn only as much as they need for their livelihood. These are those about whom God has said: “Neither there is any fear for them nor shall they grieve.”

2. Those who like owning wealth and earn it through legal means and spend it in doing good to the others. They shall have to render account of their earnings and their spending. For the good they do, they will be rewarded and for the failures on their part they will be punished or pardoned.

3. Those who covet to own wealth and in owning it, they have no regard for the right or wrong or the legal, or the illegal means of gathering it, they do not pay from it even the prescribed share to the poor and the needy. They spend it in evil and forbidden ways. The Hell-fire will be their reward.”

Allah (swt), His Apostle & Jihad are more important than all worldly relations, pleasures & possessions

Surah At - Tawbah, 9:24

قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُواْ حَتَّى يَأْتِيَ اللّهُ بِأَمْرِهِ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْفَاسِقِينَ

Qul ’in-kaana ’aabaaa-’u-kum wa abnaaa-’ukum wa ’ikh-waanukum wa ’azwaa-ju-kum wa ‘ashii-ratukum wa ’amwaalu-niq-taraf-tumuuhaa wa tijaaratun takh-shawna kasaa-dahaa wa masaa-kinu tarzaw-nahaaa ’ahab-ba ’ilay-kum-minal-laahi wa Rasuulhii wa Jihaadin-fii Sabiilihii fatarab-basuu hat-taa ya’-tiyal-laahu bi-’Amrihii. Wal-laahu laa yahdil-qawmal-faasiqiin.

24. Say: If your fathers and your sons and your brethren and your spouses and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like, are dearer to you than Allah(swt) and his Apostle and striving in His way, then wait till Allah (swt) makes manifest His Will; and Allah (swt) does not grace iniquitous folk with His guidance.

Punishment for hoarding of wealth

Surah At - Tawbah, 9:34-35

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِنَّ كَثِيراً مِّنَ الأَحْبَارِ وَالرُّهْبَانِ لَيَأْكُلُونَ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَيَصُدُّونَ عَن سَبِيلِ اللّهِ وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلاَ يُنفِقُونَهَا فِي سَبِيلِ اللّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ

Yaaa-’ay-yu-hal-laziina ’aa-manuuu ’in-na kathiiram-minal-’ahbaari war-ruh-baani li-ya’-kuluuna ’amwaa-lan-naasi bil-baatili wa yasud-duuna ‘an-Sabii-lil-laah. Wal-laziina yak-nizuu-naz-zahaba wal-fiz-zata wa laa yunfiquu-nahaa fil Sa-biilil-laahi fabash-shirhum-bi-‘azaabin ’aliim -

34. O you who believe! most surely most of the doctors of law and the monks devour men’s possessions and turn (others) away from the path of God; and (as for) those who hoard up gold and silver and do not spend it in Allah’s way, announce to them a grievous chastisement (in the life to come).

يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنوبُهُمْ وَظُهُورُهُمْ هَـذَا مَا كَنَزْتُمْ لأَنفُسِكُمْ فَذُوقُواْ مَا كُنتُمْ تَكْنِزُونَ

Yawma yuhmaa ‘alay-haa fii Naari Jahan-nama fatukwaa bihaa jibaahu-hum wa junuu-buhum wa zuhuu-ruhum. Haa-zaa maa kanaz-tum li-’anfusikum fa-zuuquu maa kuntum tak-nizuun.

35. On the day when it (the hoarded wealth) shall be heated in the fire of hell, then their foreheads and their sides and their backs shall be branded with it; (those sinners shall be told) “this is what you hoarded up for yourself, therefore taste what you hoarded.”

The degree to which Islam abhors unlawful acquisition of wealth and its hoarding and the strength with which the punishment is announced for those who do it. While Islam does not stop any one from acquiring wealth but what is dealt with here in this verse is the hoarding of wealth and not spending it in the way of God. Hoarding of wealth stops circulation and the society suffers.

Under Islam the owner of wealth is only a trustee; he has in his earnings the share of God, of the Holy Prophet (S), of his own self, as well as the share of his family, his children and by way of benefiting the others, the share of mankind in general among them, the orphans, the needy and the wayfarers. This is a clear condemnation of those who do not regularly and faithfully disburse ‘Zakat’ and ‘Khums’ from their well-earned wealth.