The Qur’an Rejects Tyranny And Wrongdoings

                      “And do not incline towards, nor rely

                       upon, those who are bent on wrong-

                       doing lest the fire (of the Hereafter)

                       touch you: for (then) you would have

                       none to protect you from God, nor

                       would you ever be succored (by Him)”

                                                                  (11:113).

God has sent to human beings His messengers with all evidence of truth, and He has given them through those messengers a revelation containing guidance and criteria to weigh right and wrong, so that they might behave with equity between one another (See: Qur’an, 57:25).

In so many chapters and verses of the Qur’an we find God’s orders towards people to do justice, to adopt good behavior and to give relatives their due rights and warningly forbidding shameful acts, evil deeds and oppressive attitude (Qur’an, 16:90). He orders the believers to be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against themselves or their parents and kinsfolk (Qur’an, 4:135) and never let hatred of anyone lead them into the sin of deviating from justice (Qur’an, 5:8).

There are two categories of sins deviating from justice:

The first is if a man/woman does it due to weakness, then s/he regrets; and this is a sin, which is questionable and accountable by God on the Day of Judgment. And this can be forgiven, but only God will judge him equitably.

The second is when a person does it rebelling against God’s order, denying His ordinances, as if s/he considers another god as his/her Lord/Sovereign, allowing to do that sin, even if that “god” is his/her own desires: “Then if they do not respond to you, know that they are only following their desires..”(Qur’an, 25:43)  and see also: “Have you then consider him who has taken as his god his (own) desire” (45:23). This category of sin is unforgivable: “God does not forgive that anything should be associated with Him; He may forgive all except that, to whomever He will. And whoever associates anything with God, verily he has strayed far away” (4:116).

There were in history, and there are nowadays individuals and groups of people who did and do wrongdoings towards others, they demean them, torture them, oppress and kill them, sometimes with a wild cruelty. They are tyrants. God condemns this kind of people, He warned them that He will not leave them without retaliation: “And do not think that God is unaware of what the evildoers are doing: He but gives them respite until a Day when eyes shall stare in horror, the while they will be running confusedly to and fro, with their heads upraised (in supplication), unable to look away from what they shall behold, and their hearts an abysmal void” (14:42-43).

The Qur’an indicated that false pride and arrogance are the elements, which cause the tyrants do their evildoings (Qur’an, 7:12), and God has made Pharaoh, Haman and Qarun (the three were among tyrants in human history) to become “archetypes of evil” (28:41). And in fact false pride and arrogance are signs of self-deviation from one’s position in this life: from being slave of God, into claiming his/her independence from God’s Lordship.

Abu Dhar (one of the Prophet’s companions) narrated that the Prophet (God’s blessings be upon him) said: “God is saying: O My servants! I have made oppression unlawful for Myself and I have made it unlawful among you, so do not oppress one another”  (Recorded by Muslim).

A number of Companions of the Prophet narrated the Messenger of God saying: “Beware, if anyone wrongs a non-Muslim in our territory, or diminishes his right, or forces him/her to work beyond his/her capacity, or takes from him/her anything without his/her consent, I shall plead for him/her on the Day of Judgment” (Recorded by Abu Dawud).

The Qur’an stated that aggression is forbidden, and fighting is allowed only for defence (2:190), and it becomes obligatory against tyranny and tyrants (see: 22:39-40; and 4:74-75).

And because God has created human beings and given them guidance and ordinances to be practiced, with the purpose of putting them to a test to know which of them is best in conduct. Then it is logical that God will not leave tyrants and wrongdoers without pursue and chastisement on the Day of Judgment: “..and those who are wrongdoers will soon know the reversal with which they will meet” (26:227).

The Predisposition Towards “Contemplation” In The Qur’an

                        “And in the earth there are (many) signs for

                       those who know with certainty, just (as

                       there are signs thereof) within your own

                       selves: will you not, then, use your insight?”

                                          (Qur’an, 51:20-21)

“Contemplation”, as per the Islamic usage, means to think profoundly and at length. The human being has been given the faculty by which s/he feels, perceives, thinks, remembers, desires, and imagines. The instrument of this faculty could be the biological heart or the brain, or both of them together, but in any case that cannot not happen without a spiritual energy within the body.

It is however surprizing that in the Qur’an, God never mentioned the noun al-‘aql (= the mind), although the Qur’an is inciting its readers to think, to ponder, to observe, to notice, and to use the insight. This remarkable occurrence must be for a wise reason. For example, the human body is sophisticated, and even scientists, even until now, are still searching and wondering whether the faculty of pondering or contemplating lies in the brain or in the heart, or whether both are performing this function. And as according to the Qur’an, the human being has been endowed with the faculty of thought and speech (55:3-4), and Prophet Mohammad (peace and God’s blessings be upon him) has said that when the human foetus reaches the age of 120 days in a woman’s womb, God sends an Angel to blow into it a spirit (Reported by both Al-Bukhari and Muslim in their collections of Hadith or Prophet’s traditions). We can also understand from the Qur’an (7:179) that man can comprehend through the heart.[1]

That spirit (ar-rouh) which has been blown into the foetus must have something to do with the faculty of reasoning, pondering, feeling, etc. Because that kind of “rouh” was blown also into Adam, making him so important as the eventual vicegerent of God on earth, that God commanded the Angels to prostrate unto Adam, to greet him.[2]

If thinkers and researchers of scientific institutions today are still trying to understand whether it is the brain or the heart that is controlling the faculty of thinking and understanding, and never considered the spirit, it is to be expected that an increasing number of them will one day prove the veracity of what God has stated in the Qur’an: “(In time) We shall show them Our signs (through what they perceive) in the utmost (of the universe) and within themselves, so that it will become clear unto them that this (revelation) is indeed the truth. Is it not enough (for them to know) that your Lord is witness unto everything?” (41:53).

But Prof. Amr Sharif (from Ain-Shams University, Cairo) has an excellent opinion about the connection between the human body and the spirit (= ar-rouh), which was blown into the foetus. He said: the spirit, the mind and the inner heart (all the three) make the immaterial energy of the human self, while the body is the material energy for it. (In his book: “When the “I” talks about itself”, Shorouk International Publisher, Cairo).

And if we go ahead and apply God’s exhortation to ponder over the meanings of the Qur’an (see: 47:24), we will find there are degrees of getting the ability to ponder:

First degree: Everyone since the moment of birth has been granted intelligence, which empowers her/him to differentiate the bad from the good, but of course its gradual evolution will always depend on the parents or the surrounding environment.

Second degree: Everyone has the ability to learn and to develop his/her knowledge, especially during childhood and

Youth: “And God has brought you forth from your mother’s wombs knowing nothing – but He has endowed you with hearing, and sight, and minds/hearts, so that you might have cause to be grateful” (16:78). And this is of course an immaterial energy.

Third degree: Some people have extra intelligence that gives them the ability of inventing things for the benefit of so many beneficiaries, or to discover important scientific or philosophical thoughts: “He (= God) grants wisdom unto whom He wills: and whoever is granted wisdom has indeed been granted wealth abundant; but none bears this in mind save those who are endowed with insight” (2:269).

The Qur’an also incites people anywhere, any time, to use their insights and to learn from history through the course of centuries, that injustice will bring communities to a disaster: “Have they not travelled in the land and beheld what happened in the end to those (deniers of the truth) who lived before their time? Greater were they in power than they are, and in the impact which they left on earth: but God took them to task for their sins, and they had none to defend them against God!” (40:21).

The Qur’an not only incites people to ponder over things, or to use their insights, but, more than that, it condemns those who do not exercise reasoning: “Verily, the vilest of all creatures in the sight of God are those deaf, those dumb ones who do not use their insight!” (8:22).

The Qur’an reminds human beings of their absolute dependence on God by asking them to observe everything in the observable or intellectually conceivable universe. They will see that everything is obviously engendered, must have had a beginning and, therefore, must also have an end. And since the universe is not eternal, and since it cannot possibly have evolved by itself out of nothing, we are forced to predicate the existence of a Primary Cause which is beyond the limits of our experience, and, as a consequence, beyond the limits of our thought – that is, the existence of God:

“And have they, then, never considered (God’s) mighty dominion over the heavens and the earth, and at the things that God has created, and (asked themselves) whether, perchance, the end of their own term might already have drawn nigh? In what other discourse, then, will they, after this, believe?” (7:185).

The fact that God did not create human beings in merely idle play (see: Qur’an, 23:115) means that there must be a purpose for it: they have to do duties (by following God’s ordinances), and to behave justly with others (57:25). This fact also should be known by thinking, pondering. Anyone who behaves unjustly towards others will be taken to account on the Day of Judgment (17:13-14). This judgment in the hereafter is reasonable. And because God is so Merciful He grants each person the possibility of repairing his wrongs, and repenting to Him before death:

“And if God were to take human beings (immediately) to task for all the evil that they do (on earth), He would not leave a single living creature upon its face. However, He grants them respite until a term set (by Him): but when the end of their term approaches, they can neither delay it a single moment nor can they hasten it” (16:61).

To conclude, there is no place in Islam for fatalists in the negative sense of the word. Every person is given enough space of time and possibilities to learn, to comprehend and to develop his/her talent, and to do the best, thus to destine the future life, as “(God) is He who created death and life, that He may try you (to see) which of you is best in conduct, and He is the Mighty, the Forgiving” (67:2).

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[1]  Several scientists have in recent years reached a research-based conclusion that the human heart is a center of thought, understating and comprehension. They cite as a proof the fact that patients who received a heart transplant have explained that their feelings, thoughts and temperament after the transplant are different from those they had experienced before. After the operation, their feelings and thoughts resemble more those of the donor from whom the transplant was taken than their own old feelings and thoughts.

[2] The role of vicegerent of God on earth applies to Adam, his spouse and their descendants till the day of Judgement.

“Al-Muttaqi” (The Devout One) In The Qur’an

In the very beginning of the Holy Qur’an, and right after the “Opening”, Al-Fatiha, God says that this book, about which authenticity there is no doubt, is (in principal) a guidance for those who are God-conscious (= those who devout themselves to God).

Very often people imagine the “muttaqi” (= the devout one to God) to be a person who we see regularly going to the mosque for his/her prayers, who does supererogatory fasting, who is always holding a string of rosary, etc. All such actions may be done sincerely and as a means to remind oneself of God, and to strengthen his/her faith so that he/she will fulfill all duties given by God.

But what struck me about this characteristic word in the Qur’an, is that it does not portray the exterior image of any rituals of a devout person. Rather, every time this word is mentioned in the Qur’an, it appears to portray a person whose dealings and interactions with others are always done properly, as perfect as possible, and always justly and sincerely as a devotion to God, longing for His satisfaction.

The Qur’an (see 2:177) emphasizes on the principle that the mere compliance with outward forms does not fulfill the requirements of  “taqwa” (= God-fearing or devotion). The Qur’an describes the real devoted one as a person who has attained to faith in God, in the Last Day, in the Angels, in the Revelation and in the Messengers, and who spends out of his/her substance for the next of kin, the orphans, the needy, the wayfarer, and the beggars and acts for the freeing of human beings from bondage, who keeps one’s promises whenever he/she promises, and is patient in misfortune and hardship and in time of peril. It goes without saying, that whoever does such deeds will as well be constant in performing regular prayers, in giving the purifying alms (zakat) and in maintaining good behavior towards his family and the broader society in which he/she lives. That is the real image of a devoted one portrayed in the Qur’an.

Abu Hurairah (one of the companions of the Prophet) narrated: The Messenger of God (peace and God’s blessings upon him) said: “Indeed God does not look at your figures, nor at your attires, but He looks at your hearts and your deeds” (Recorded by Muslim in his Collection of Hadith).

In another part in the Qur’an, we find also the description of those who are endowed with insight (13:19) as follows:

“Those who fulfill (their) pledge with God and do not break the covenant, and those who maintain the relationships God has commanded to be maintained and fear their Lord and are frightful of evil reckoning, and those who patient in adversity out of a longing for their Lord’s countenance and are constant in prayer and spend secretly and openly from what We have given to them, and repel evil with good. Those are the ones for whom there is the ultimate abode” (13:20-22). Of course by “those who are endowed with insight” it is meant “the devout ones to God”.

And if we go further and remember that God did not send His messengers except to guide people so that they may behave with equity in all domains of their life, socially, economically and politically (see also: Qur’an 57:25), then indeed what is important in our life is to do our duties as well as possible, seeking to realize the ultimate aim: to uphold justice in human life.

Thus, to conclude we can say that to be devoted to God, one should be sincerely unselfish and generous towards others with the intention of seeking God’s satisfaction! 

A Shameful Failure!

                        “And the believers, both men and women –

                        they are close (protecting) one another: they

                        all enjoin the doing of what is right and forbid

                        the doing of what is wrong, and are constant

                        in practicing the regular prayer, and render

                        the purifying dues (of alms), and pay heed

                        unto God and His messenger. It is they upon

                        whom God will bestow His grace: verily, God

                        is Almighty, Wise” (Qur’an, 9:71).

The cooperation and mutual support between members of a society in one country, or even between communities in various countries in order to establish goodly harmonious human inter-relations and fair life conditions is considered an obligation for all believers in Islam. This obligation is not only for individuals but also at government levels. Yet what we see nowadays in most countries with Muslim majorities is a great distress and a tragic situation: poverty, famine, casualties, displacements and so many horrible things are taking place.

Of course there are still many generous people who do their duty as good humans and good believers, but because the governments and the establishments in those countries are not doing their duties for the good of the greatest number, the failures are increasing shamefully.

According to the United Nations Food and Agriculture Organization (FAO) in 2014 there are 11 million people undernourished in developed countries. The starving people represent 791 million, that is 13.5% or one eighth of the population of the developing countries.

Globally 161 million children (under-five year olds) were estimated to be stunted in 2013. About half of all stunted children live in Asia and over one third in Africa. (Unicef et al 2014 b).

The notorious tyrants governing and different terrorist organizations acting as opponents, both parties in Muslim countries are competing in killing and devastating their countries with the hidden help of their own alleged enemies. They have disregarded the call of the Prophet (peace and God’s blessings upon him): “Be brethren as God’s servitors!” And abandoning God’s call: 

“And hold fast to God’s bond, together, and do not scatter; remember God’s grace upon you when you were enemies, and He brought your hearts together so that by His grace you became brothers; and when you were on the brink of a fiery abyss, He saved you from it. In this way God makes clear His messages, unto you, so that you might find guidance, and that there might grow out of you a community (of people) who invite unto all that is good, and enjoin the doing of what is right and forbid the doing of what is wrong: and it is they, they who shall attain to a happy state!” (3:103-104).

Innocent people among Muslim communities everywhere today are suffering from the terrorists’ violations and the tyrants’ injustices. And in front of all of them, the principal and historic enemies are watching cheerfully, and are even encouraging secretly one party against the other. One can see what is happening in Bangladesh, in Afghanistan, in Iraq, in Syria, in Palestine, in Yemen, in Egypt and in Libya. Innocent people are suffering tremendously. More than two hundred thousand persons killed in Syria, tens of thousands injured, tens of thousands of houses devastated, mostly by the government’s machines of destruction, causing millions of people to flea and become internal or external refugees, living in horrible inhuman conditions.

God is calling Muslims: “And pay heed unto God and His messenger, and do not (allow yourselves to) be at variance with one another, lest you lose heart and your moral strength desert you. And be patient in adversity: for, verily, God is with those who are patient in adversity” (8:46).

If Muslims individually strengthen their faith in God and perform their duties towards Him in all domains of their life, they will definitely pay heed unto Him and will not allow themselves to be at variance with one another. But most of them now are losing their faith by neglecting the obligatory practices and actions, which they were bound to do. That’s where the title of this article comes from. Real faith in Islam means fulfilling one’s duties, not lifting slogans or giving false claims.