The most
distinctive characteristic of the mission of the Prophet (SAW) has been
brought out by the Qur’an at three places:
(Al-Tawba
9:33; Al-Fath 48:28; Al-Saff 61:9)
Le-yuzhira-hu
Now, let
us take another step forward and try to understand the meaning of the Arabic
expression le-yuzhira-hu used in the Qur’anic verse under discussion. The
literal meaning and connotation of the verb izhar — to make dominant — is
accepted by all scholars and experts of Qur’anic sciences. However, there are
more than one opinion in respect of the subject and object of the verb izhar,
though these differences of opinion cause no real change in the essential
meaning of the verse.
According
to some scholars, the subject of the verb izhar is the same Being Who is also
the subject of the verb irsal — to send — i.e., Almighty Allah; in this case
the translation would read:
“He it is Who has sent forth His messenger … to the end that He, i.e., Almighty Allah, make it prevail over all aspects of living…”
Some others maintain that the implicit subjective pronoun in the expression le-yuzhira-hu refers to Prophet Muhammad (SAW), in which case the translation would read:
“He it is who sent forth His messenger … to the end that he, i.e., the Prophet, make it prevail over all aspects of living…”
Both interpreters have taken recourse to finer subtleties of Arabic grammar in support of their respective positions, but the question that clinches the matter is this: What real difference does either position make in the over-all purported intent of the verse? As Muslims, we all believe that the final and real agent for all actions is none other than Almighty Allah (SWT).
“He it is Who has sent forth His messenger … to the end that He, i.e., Almighty Allah, make it prevail over all aspects of living…”
Some others maintain that the implicit subjective pronoun in the expression le-yuzhira-hu refers to Prophet Muhammad (SAW), in which case the translation would read:
“He it is who sent forth His messenger … to the end that he, i.e., the Prophet, make it prevail over all aspects of living…”
Both interpreters have taken recourse to finer subtleties of Arabic grammar in support of their respective positions, but the question that clinches the matter is this: What real difference does either position make in the over-all purported intent of the verse? As Muslims, we all believe that the final and real agent for all actions is none other than Almighty Allah (SWT).
Despite
this basic metaphysical belief, all imperatives in the Qur’an are directed and
addressed to human beings living in the world of facts, and it is incumbent
upon them to leave no stone unturned in performing their religious obligations.
That is why we see that the Prophet (SAW) struggled very hard all through
his prophetic career for making Islam triumphant and dominant. That is to say,
in the world of objective facts, the Prophet had to carry out an extremely
arduous struggle for Islam at a purely human level, although we believe that
the ultimate and real causal agent of all actions is always Almighty Allah
(SWT). The Qur’an categorically asserts thus:
So the
fact is that (O Believers) you did not slay them but Allah slew them, and (O
Prophet) you did not throw (the sand) but Allah threw it.
(Al-Anfal
8:17)
Would
those who are, through minor difference of interpretation based on feeble
arguments, trying to distort the whole concept of religious obligations think
about the far-reaching implications of their standpoint! The truth of the matter
is that, on the basis of a trivial point, they have wrongly absolved themselves
of the Qur’anic obligation of making Islam dominant as a
politico-socio-economic order in the world. They should try to honestly
consider as what would have happened if the Prophet and his Companions had
taken the above quoted verse in its apparent literal sense. Obviously, they
would have forthwith given up their struggle for the cause of Islam and the
subsequent world history would have been radically different from what it is.
Moreover, would it be possible for anyone of us to have embraced Islam, the
true Divine faith?
Indeed,
we should always try to be on guard against the seductive trappings of Satan,
in particular his master deception that causes us to see as superfluous,
burdensome, or frightening that which is really one of the basic obligations of
all faithful. Is not the attitude of complacency exhibited by these misguided
interpreters of the Qur’an identical with one depicted in the proverb “A
bad workman quarrels with his tools”?
The whole
matter is quite clear to anyone who endeavours to think with an unbiased mind.
Surahs Al-Tawba, Al-Fath, and Al-Saff — the three surahs which contain the
verse under discussion — are all concerned mainly with the subjects of Jihad
(or struggle and effort) and Qitaal (or armed conflict) in the cause of
Almighty Allah (SWT). In particular, Surah Al-Saff is entirely, from the
beginning to the end, on the theme of struggle and war in the way of Allah. And
in this, immediately after the verse under discussion, a clarion call has been
made in an extremely motivating manner for Muslims to girdle up their loins for
the cause of Islam. First, the question is put to believers whether they wanted
themselves to be saved from grievous suffering. And then it is said in clear
and unambiguous terms that this can only be achieved by undertaking the hard
and arduous tasks of struggle and armed strife in the way of Almighty Allah
(SWT). The verses in full read:
O Believers!
Shall I point out to you a bargain that will save you from grievous suffering?
That you believe in Allah and His Prophet, and that you strive (your utmost) in
the cause of Allah with your property and your lives; that will be best for you
if you but knew.
(Al-Saff
61:10, 11)
It is
truly a wonderful bargain; what we are asked to give is so little, what we are
promised in return is so much — only if we knew the eternal truth, and
understood the comparative value of things — the sacrifice of our fleeting
pleasures and gains for Divine mercy and forgiveness, His love, and eternal
bliss. In reward of struggle and war in the cause of Islam we get Almighty
Allah’s unbounded bounty and munificence. Later in this surah, Almighty Allah
(SWT) assures the believers of victory in this world too. On top of it all, the
believers who endeavour for Islam with zeal and zest are regarded as helpers of
Allah (SWT) and the Prophet (SAW). If a man does not enter into this bargain,
he will not even rid himself of grievous suffering, let alone seek loftier
spiritual rewards and blessings.
This, in
effect, means that the whole issue is quite simple and understandable. Islam is
Deen of Almighty Allah (SWT) and to make it prevail in this world is
essentially the duty of Prophet Muhammad (SAW). Now, the acid test for the
sincerity of a person who claims belief in both of them — in Almighty Allah
(SWT) and Prophet Muhammad (SAW) — is whether or not he strives his utmost in
the cause of Islam with all his energies, capabilities, wealth, and life. If he
thus “helps” Allah and His Messenger, he will attain eternal success and bliss.
Otherwise, he will face condemnation and torments of Hell-fire in the life to
come. This is stated very clearly in verse 25 of Surah Al-Hadeed, part of which
has already been quoted above. The translation of the full verse is as follows:
We sent
Our messengers with clear instructions and bright signs and sent with them (Our
revealed) Book and the Balance in order that the humanity may stick to, and
behave with, Justice. And We sent down iron which has great strength and other
benefits for men. This has been done so that Allah may know who helps Him and
His messengers, unseen. Surely, Allah is Strong, Almighty.
(Al-Hadeed
57:25)
Similarly,
Surah Al-Saff ends with this call:
O Believers,
be helpers (in the cause) of God, even as Jesus, the son of Mary, said to his
disciples, “who will be my helpers (in the cause) of God?”
(Al-Saff
61:14)
If one
does not accept this immaculately clear view of the Islamic obligation
(regarding the struggle to establish the Deen of Allah) based on
self-explanatory propositions, he will do so at his own peril.
It may be
mentioned here that there is a difference of opinion about the referent of
objective pronoun 'hu' in the expression le-yuzhira-hu. According to some
interpreters and exegetists of the Qur’an, it refers to Prophet Muhammad (SAW),
and, according to some others, it refers to Deen Al-Haq. Again, this makes no
real difference in the meaning and import; the victory of the Prophet is not to
be taken as his personal or his clan’s or tribe’s victory. Rather, it means the
dominance and triumph of the Faith which he preached tirelessly, and
established, in letter and spirit, throughout the whole of the Arabian
peninsula.
To Be Continued ....
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