“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafai’

These two ayahs do not really call for a particular  explanation. Then why did I choose them for our discussion? It is for real good reasons. These two ayahs very clearly illustrate the point I had made in the Prelude to this series of “An Ayah for thirty Days”:

“In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own; as if Allah Ta’aala Subhaanahoo was with them on the grounds. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran”

If you try to understand the scenario behind this conversation of Allah Ta’aala Subhaanahoo with HIS creation in these two ayahs, it divulges the secrets and confirms a distinct and definite Divine Rule in those days. Our Creator is clearly and directly conversing with  the folks on the ground; a face to face dialogue, excluding even the Messenger of Allah. Addressing them as يا أَيُّهَا الَّذينَ آمَنوا“oh those who have Believed”,  HE directly and pointedly questions and confronts them لِمَ تَقولونَ ما لا تَفعَلونَ “why do you utter things which you do not act on? And then immediately warns and expresses HIS great displeasure at their practice of  – كَبُرَ مَقتًا عِندَ اللَّهِ أَن تَقولوا ما لا تَفعَلونَ “Grievously odious is it in the sight of God that ye say that which ye do not do”. If you are able to appreciate in Arabic the beauty of this ayah, it focusses on the close and personal discourse and dialogue of God Almighty with HIS creation on ground in those days. As a matter of fact it demonstrates what the Quran claims elsewhere:^[3]

“……..for We are closer to him than his neck-vein”.

This relationship is at once alluring and alarming. What better honor than direct access to your Lord; however how dreadful to be under HIS close and direct watchful eyes all the time. So the contrast between our times and those days is remarkable and significant. We read and try to behave as if God Almighty is very near to us. In practice HE seems to be far away in the Heavens. In those days, the Supreme Being was often heard by the folks on the ground as confronting them, advising them, guiding them chastising them.

Who is God Almighty addressing in these ayahs? 

The ayah, following the selected ayahs:
^[4]

“Verily, God loves [only] those who fight in His cause in [solid] ranks, as though they were a building firm and compact”.

leads us to the ta’aweel-e-khas (specific interpretation for that period) of the selected ayahs as reflecting probably to the disobedience and breach of discipline in the battle of Uhud. Some of Prophet’s Companions who left in disorder their stations in that battle despite their previous assertions that they were ready to lay down their lives in the cause of God and His Apostle. “It  is clear that the addressees are the same hypocrites who used to make long and wide claims of Islam and sacrifice, but when the time came to test, they would prove to be cowards and would flee”, according to the research scholar and mentor Javed Ahmed Ghamdi.

Allow me a little digression: this ayah emphasises that God Almighty wants Muslims to “fight in His way in ranks, as if they were a solid structure” indicating both His Contentment with them and praise for them. Solid structure suggests a building made of bricks that are sealed together so that there are no cracks between them. This is a metaphor for the Muslim community, who are joined by bonds of love and brotherhood. (In the present circumstances, this unity is confined within the bounderies  of Masaajid— The Harmain Sharifain  and the local ones). Some ahaadith to support this concept:

“A Muslim believer is a mirror reflection of another Muslim. A believer is a brother to another believer; he safeguards him from destruction and prevents his annihilation during his absence.” Another ḥadīth states, “The entire Muslim group is like one single body. If the eye aches, then the whole body is in pain, and if the head aches, then the whole body is in pain.”

To continue with our main subject: “In a wider sense, the passage is addressed to all those who claim that they are willing to live up to anything that the divine writ declares to be desirable, then fall short of this determination” writes Dr. Mohammed Asad in his “The Message of the Quran”. Allaamaa Yousuf Ali dictates in his famous tafseer “But on all occasions when men’s deeds are not commensurate with their words, their conduct is odious in the sight of God, and it is only due to God’s Mercy if they are saved from disaster”. In short, there should be complete agreement between a true Muslim’s word and deed. To say one thing and do another is one of the most hideous characteristics of man, in the sight of Allah. This contradiction in word and deed is thus an unpleasant thing in all circumstances, but its seriousness is greatly increased when it is broken after making a promise to God and after the great claims of fulfilling it and further this attitude causes great increase in the wrath of God.

 The Prophet (peace be upon him) has explained that any  person characterized by this quality is a sign that he is not a believer but a hypocrite as per the following ahaadith:

According to a Hadith, the Holy Prophet said: “The hypocrite has three signs even if he offered the Prayer and observed the Fast, and professed to be a Muslim: That is, when he spoke he lied; when he made a promise, he broke it; and when he was entrusted with something, he proved dishonest”. (Bukhari, Muslim).

In another Hadith he has said:

“Four characteristics are such that the one who has all four, is a hypocrite through and through, and the one who has one of these, has one characteristic of hypocrisy in him until he gives it up. That is when he is entrusted with something, he proves dishonest; when he speaks, he lies; when he makes a promise, he breaks it; and when he quarrels he crosses all limits of morality and decency. (Bukhari, Muslim).

Based on this data, “the jurists of Islam have almost unanimously held the view that if a person makes a pledge to Allah (e.g. vows to do something), or enters into an agreement with others, or promised somebody to do something, it is obligatory for him to fulfill it, unless the thing he has promised is by itself sinful. If it is sinful, he should not observe or carry out the agreement or promise, but should expiate its violation” (Ibn al Arabi, Ahkam al-Quran).

Mufti Mohammed Shafi, in his glorious tafseer Ma’aariful Quran has a long discussion, confusing to me about the addressee of these ayahs. He states that the “dearest action” the sahaabaa were looking for was Jihaad in the cause of Allah and their statement that “if we come to know about it, we shall dedicate our lives in acting upon it” was a sort of claim of having ability to do it”. He maintains that “At this, they are admonished” in the selected ayahs. He then proceeds in a long discussion to suggest a case against the noble sahaabaa and simultaneously defends them. As I said, it is very confusing to me.

I do hope and pray that the selected ayahs ratchet us up to conceive our Lord in our prayers —and elsewhere—as if HE is there for real in front of us. This is the ultimate goal of HIS ma’aarifat, meaning HIS recognition and identification.

……..and Allah knows best. 

May Allah Ta’aala bless us with true understanding–“fahm”–of our Deen, Aameen.

Dr. Khalid Mitha