Interpretation
The first
principle to be kept in mind in the interpretation and understanding of the
Qur’an is that its one ayah or portion is sometimes explained and elaborated by
another ayah or portion of the Qur’an. In case one does not find such
explanation within the Qur’an, then the second recognized principle is to
explore the backgrounds of the Qur’anic revelations called the “occasions of
revelation.” They were recorded by the Companions of the Prophet (SAW) as a
necessary aid for fixing the correct meaning of the Word of God. And linked
with this is the belief with regard to Prophet Muhammad (SAW) vis-à-vis the
Qur’an, for he clarified and elaborated the Qur’an, supplementing its broad
general principles by giving them precise and detailed forms, and incorporating
them into practical life, his own as well as those of his followers. Thus the
Qur’an affirms this role of the Prophet in these words:
And we sent down the Book to you for the express purpose that you should make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe. (An-Nahl 16:64)
In the light of these principles, for an understanding of the expression “cord of Allah,” we should turn to the traditions of the Holy Prophet (SAW). In the presence of authentic historical traditions of the Prophet (SAW) about a particular issue or point, it is wrong to resort to free-play of reason or fancy. Indeed such interpretation of arbitrary opinion (tafseer bil-ra’ay) has never found favor with orthodox Muslims. Many Urdu translators and exegesists of the Qur’an have not bothered to study the more than one available authentic (i.e., sound in terms of chain of transmission) statements of the Prophet (SAW) himself which elucidate the expression. For one renowned scholar, the expression generally refers to the “religion of God.” I see no reason why one should deal with it so cavalierly and ignore a genuine, trustworthy and marfu’ hadith (in which the saying of the Prophet itself is reported). As a matter of principle, knowledge of Arabic language, grammar, lexicography, Arabic literature, and familiarity with Arabic idiom of the times of the Prophet (SAW) are all important as instruments for writing commentary on Qur’an. But recourse to semantic and linguistic analysis or personal opinion should not in any way overrule the primary importance of the Prophet’s sayings and explications. Following this paramount principle of Qur’anic exegesis, I shall mention here very briefly three ahadith of the Prophet (SAW) which explicate without an iota of doubt the real import and meaning of habl Allah.
- A rather lengthy
historical tradition on the Qur’an has been narrated by the fourth Caliph
Ali (RAA), in which the Prophet (SAW) is reported to have said about the
Qur’an: “It is this very Qur’an that is the cord of Allah.” (Tirmidhi
& Darimi)
- In another hadith,
reported on the authority of Abdullah Ibn Mas’ud (RAA), the Prophet (SAW)
said: “This Qur’an is the cord of Allah which He has stretched from the
heavens to the earth.”
- The third had ith has
been reported by Jubair Ibn Mut’im (RAA) and included in Tibrani Kabir.
This hadith so vividly gives the details of an episode in the lifetime of
the Prophet (SAW) that the reader begins to feel for a few moments as if
he himself is sitting in the company of the Prophet. Once the Holy Prophet
(SAW) came out of his hujrah and saw a few of the Companions (RAA)
studying and discussing the Qur’an in a corner of the mosque. The Prophet
(SAW), very much pleased with this, approached them and asked them a
strange question. This question we should also put to ourselves and see if
we can sincerely give the same affirmative answer that was given by the
Companions. The Prophet (SAW) asked them, “Do you not attest to the truths
that there is no god but Allah who alone should be worshipped, that He is
one and without partner, that I am His Messenger, and that this Qur’an has
come from Him?” All the Companions firmly replied in the affirmative. (May
Allah enable us also to attest sincerely and with heart-felt certitude the
fundamental metaphysical beliefs of Islam. Although we all verbally attest
these beliefs, what is required is inner conviction and faith of the
heart). On this the Prophet (SAW) said, “Rejoice at what you have got with
yourselves because one end of the Qur’an is in Allah’s hand and the other
end is with you. So hold it fast. If you do that, you will never perish or
go astray.”
Despite these
three authentic traditions of the Prophet (SAW), if someone maintains that habl
Allah means something other than the Qur’an, his opinion cannot be taken
seriously. Indeed he has no justification whatsoever for that. Allama Iqbal has
expressed this very truth in the Persian couplets thus:
'That is to say,
the collective life and Ummatic existence of the Muslims is due to the Qur’an
that provides them with a common legal framework and code of life. The
multitudes of Muslims have no significance; all significance rests with the
Qur’an that functions like a throbbing heart in the socio political body of the
Muslims'. Iqbal, therefore, advises the Muslims to hold fast to the Qur’an as it
is the cord of Allah (SWT).
to be continued....
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