The Madness For Showing Wealth
 

VERSE NO.7982

Usually the rich people will be afflicted by various kinds of mental and spiritual diseases, among which is the love for showing their wealth to the others. They rejoice to mount an expensive automobile, and wear precious ornaments, and even splash drops of [ 599 ] water, or particles of dusts upon the eyes of the passers-by! They do not know that their foolish exhibitions of wealth will create envy and jealousy in others, and their excellence and good fortune may incite a discontent or even a hatred in their fellows. Korah was a manifest example of such a showy habit of the wealthy, therefore, when he went out among his people in that splendour and brilliant luster, the worldly people were attracted to him, and thought how happy they could be if they had his position.

On the other hand, the people who had some knowledge and wisdom said:- ``Woe is you! The reward of Allah is far better for him who believes and does righteous deeds. Let such gaudiness allure you not. There are other spiritual measure and wealth for man, that are more precious and becoming, and also everlasting compared with the fleeting wealth of Korah, which is not more than a cause of fall.''

``Then We made the earth to swallow him and his house, and there was not any host for him to help apart from Allah, neither he could be of any help to himself.''

Whatever of good in this world, and in the world to come, exist, is from God, because He is the Main Source of all good things. He is mere goodness and beauty and no evil can come out of good. To think otherwise is to associate a false god besides the mere truth.

No one should ever think that Islam likes poverty, or dislikes wealth. On contrary, our religion looks positively to riches, and of course on conditions. In the sight of Islam, this world and the good things that it has, can all be a means of attaining the good things in the world to come:- ``And seek through what Allah has given you the last abode in Paradise, and forget not also your share of this world, and do good to others as Allah has done good to you.''

[ 600 ]

That sort of wealth is admired by Islam, that has been obtained from a lawful way. Then the wealthy should forget not his own share, and a share for the needy and poor. Then through the rest of what he has, he should seek the prosperity of the life to come. This may be attained by helping the helpless, and saving the fallen in the lagoon of loan and debt with usury. Or, giving a hand in raising the level of common education and knowledge. If some one loves wealth for such purposes, his love is not that of material or worldly. As a matter of fact, a poor nation cannot live a free and independent life. Poverty will render man ineffective and dependent, and he shall live in darkness, in both, this life and the life to come. Poverty will lead man to commit sin.

(( 83 ))

83- THAT IS THE LAST ABODE WHICH WE WILL ALLOCATE IT TO THOSE WHO HAVE NO TENDENCY TO BE EXORBITANT IN THE LAND, (THEY DO NOT WANT TO GO BEYOND THE ESTABLISHED LIMITS OF RIGHT) NOR TO MAKE MISCHIEF. AND THE GOOD END IS FOR THOSE WHO AVOID EVIL.

(( 84 ))

84- HE WHO CAME WITH A GOOD DEED, FOR HIM IS ONE BETTER THAN THAT, AND HE WHO CAME WITH AN EVIL DEEDTHOSE WHO HAVE DONE EVIL DEEDS WILL NOT BE REQUITED EXCEPT FOR THAT WHICH THEY WERE DOING.

[ 601 ]

THE COMMENTARY
WHAT OF SEEKING UNDESERVED SUPERIORITY, AND MAKING MISCHIEF?


VERSE NO.8384

The above verses may be taken as a conclusion to the incident of Moses and Pharaoh, and his companion Korah. They challenged with truth, and sought unjust superiority over the people, and arrogantly stood firm against the truth that was with Moses. Pharaoh was blinded by pride, and wealth had deafened Korah. So they lost whatever they had in this world, and provided nothing for their next life except Fire and the wrath of God.

We have translated Arabic, ``OLLOV'' in the text, to ``EXORBITANT'' as opposed to submission to the will of God. It implies those who have the tendency to go beyond the established limits of truth and right. They want to exceed what is customary, proper, and reasonable.

Then reference is made to the consequences of Man's deeds, the reaction of which will return to himself. A good deed has a surely good reward, and according to some other verses, our Gracious God may sometimes give a tenfold reward to a good doer, depending how sincere and faithful in his acts he might be. We read in S 6:160:

``Whoever comes with a good deed, he shall have a tenfold the like of it, and whoever comes with a bad deed, he will not be oppressed.''

(( 85 ))

[ 602 ]

85- VERILY HE WHO MADE THE QURA"N INCUMBENT UPON YOU, WILL BRING YOU BACK (TO THE PLACE OF RETURN) AGAIN. SAY:- MY LORD KNOWS BEST, THAT WHO HAS COME WITH GUIDANCE, AND WHO IS IN MANIFEST ERROR.

(( 86 ))

86- AND YOU WERE NOT EXPECTING A BOOK TO BE INDUCTED TO YOU, EXCEPT BY A MERCY FROM YOUR LORD, SO BE NOT A SUPPORTER OF THE NON-BELIEVERS.

(( 87 ))

87- AND LET THEM NOT BAR YOU FROM THE SIGNS OF ALLAH, AFTER IT HAS BEEN SENT DOWN TO YOU, AND CALL (PEOPLE) TO YOUR LORD, AND BE NOT OF THE POLYTHEISTS.

(( 88 ))

88- AND DO NOT CALL BESIDES ALLAH OTHER GOD. THERE IS NO GOD BUT HE. EVERYTHING IS PERISHABLE EXCEPT HIS FACE. FOR HIM IS THE ORDER (TO BE ISSUED). AND TO HIM YOU SHALL BE RETURNED.

[ 603 ]

THE COMMENTARY

VERSE NO.8588

OCCASION OF THE REVELATION

When the prophet was forced to change his field of combat, and emigrate from Mecca to Medina, he left his home town (Mecca), in which was the Sacred Mosque built by his forefather Abraham. It was natural for him to love such a home town tenderly. When the prophet set out and made for Medina, he reached a point which is called JOHFA, at a short distance from Mecca. He turned and cast a last look on that beloved Sacred city of God, and felt very sad in the hearta heart that was strongly connected with that sacred place. In that condition Gabriel appeared to him and said:-

``Do you indeed love your home town so much?'' The prophet answered:- ``Yes! So it is.'' Gabriel said:- ``Your Lord has sent me to give you the news, that:- ``He who made the Qura"n incumbent upon you, He will bring you back to Mecca.'' And we all know that the promise of God was soon after fulfilled, and Mohammad (SA) returned to Mecca at the head of a great army, each soldier of which, would collect the splashes of the water that he used for his ablution (VOZOO), as a precious means of good luck, and blessings.

THE PROMISE OF RETURN TO THE SECURE SANCTUARY

``He who made the Qura"n imcumbent upon you will bring you back again to Mecca.'' The Arabic ``ME-A"D'' which literally means returned to the first state or place, is generally refered to Resurrection Day, in which Man will return to life, and he is restored to the presence of God; but as a connotation in Islamic history, it has also been used as a title for Mecca.

[ 604 ]

DON'T WORRY

The verse implies that Allah says to His Servant Mohammad Mostafa":- ``Don't worry! The same Lord Who rescued Moses from the Chest, and brought him back from the sea to his mother and home; He will bring you back to your home town, and so victorious! The Same Gracious God, Who sent down the Qura"n to you and made it incumbent upon you, to convey its Message and to fulfil its commandment, and to follow its instructions; He too will easily and successfully return you to your home again.''

Then there is the next verse with immediate reference to the importance of Qura"n:- ``And you were not expecting a Book to be induced to you except by a Mercy from your Lord, therefore support you not the non-believers.'' This was in the Universal Mercy of God that the Glorious Qura"n was to be revealed, as a means of rehearsal and teaching, so that its principles, rules, and instructions might be put to practice by mankind, up to the Resurrection Day.

Most probably the prophet who was illiterate and like all his citizens unable to read a book, did not expect to receive such a wonderful miracle from His Lord, although he was sure that his Lord's Mercy was and is, infinite. Then when he was inspired with the revelation, at the beginning it brought him nothing from his people except denial, persecution, conflict, and sorrow. But in the course of time, it proved to be a real mercy from God, not only to the unlearned prophet, but to all his followers, and mankind, throughout ages. It is a miracle that no one other than God can bring the like of it, not even a chapter the like of it!

The last verse (NO.88) will sum up the lessons of the whole Sureh. It teaches us to admit that the only reality is God who is not liable to any change, and whatever other than Him is perishable and may change to other form or state, or pass away, but Allah will endure for ever.

[ 605 ]

EVERYTHING IS PERISHABLE

The Arabic, ``HA"LIK'' which has been translated to, ``PERISHABLE'' does not necessarily mean that everything will pass away and come to nothing, and if so, the Paradise and the Hell too, will have to be destroyed and reduced to non-being.

Things are liable to change and destruction, and turning into a new thing, because their existence has been given them by an Everlasting Existence, Whom we call Allah. Allah exists substantially, and in His existence depends on no one, and nothing. If He wills something will perish, and if He wills a thing continues to be, and is preserved.

This verse is true in this material and physical world, but it cannot be true in a spiritual world. Not only the world after the Resurrection Day is created for ever, that the Intermediate world which comes after death too, is also permanent. Even in this material world of us, things like the sun and the moon will die and lose their light emitting and shining power, but they will still keep on with their material body.

If we look at the existing things a little deeper, we soon shall come to know that, they do not have an existence of their own self, and whatever has been bestowed on them changes all the time, and all, depend upon some other existence that never changes at all.

As a matter of fact, any change or any movement is gradually going to some sort of a death and appearing in another kind of life.

Our great poet, Saadi has:-

``O, Saadi! If the flood of death destructs the house of life; Worry not! Because the Foundation of being is firm in Him.''

THE END OF SUREH THE NARRATION (28)

[ 606 ]



THE SPIDER


IN THE NAME OF ALLAH THE MERCIFUL THE COMPASSIONATE

(( 1 ))

1- A-L-M (ALIF-LA"M-MIM)

(( 2 ))

2- DO PEOPLE THINK THAT THEY WILL BE LEFT (UNATTENDED) IF THEY SAY:- ``WE BELIEVE'', AND YET THEY ARE NOT TESTED.

(( 3 ))

3- AND VERILY WE HAVE TESTED THOSE WHO WERE BEFORE THEM. SO ALLAH HAS TO MAKE KNOWN THOSE WHO ARE TRUTHFUL AND THOSE WHO ARE LIARS.

THE COMMENTARY

VERSE NO.13

OCCASION OF THE REVELATION

Some commentators have narrated that; the first eleven verses of the chapter, ``SPIDER'' have been revealed in Medina, and the rest in Mecca. These eleven verses, they say, are about the Muslim Converts [ 607 ] who had stayed in Mecca, and were not willing to leave their home and hearth, and emigrate to Medina.

They received a letter from their Muslim brothers, who had emigrated to Medina; that Allah will not accept their faith unless they had emigrated and joined them in Medina.

So the Meccans decided to emigrate; and when they set out and made for Medina, they were attacked by the pagan idolaters, by which some were slayed, some badly injured, and some could flee to Medina.

Some commentators have known the second verse above, to have been revealed on the persecution of Ammar and his parent who were martyred in that sad event. Anyhow, in its general sense of meaning, the above verses will encourage Muslims to be patient, and stay firm against the waves of enmity and persecutions to which they were confronted.

The connections and continuities of the said eleven verses are reasons, through which we believe they have all been revealed in Mecca.

GOD'S TRIAL IS AN EVERLASTING METHOD

``Do people think they will be left alone if they say we believe without being tested?''

The Arabic, ``YOF.TA.NOON'' from its roat word, ``FITNEH'' refers to a goldsmith who applies fire to his melting pot, in order to burn out the dross and purify the gold. When God puts a believer in trial or test, it is of course not for acquiring a knowledge; that, Allah is All-knowing and knows everything the best, even before they are created. Therefore, the word to know has been used here in the sense of test and trial, which means to make something known if it is hidden. Allah rather wants here to make something known. For such trials; much pain, sorrow, and trouble, might accompany, not because they are good things in themselves but because they will purify the soul of Man, and will reveal and make known the merits that are hidden in the believers and to improve their mental and spiritual capacities.

On the other hand, faith and belief is a function of the heart, and not something to adorn the tip of the tongue. What of a thing, to say [ 608 ]

``YES'' by the tongue and to reject it by all means. It must be tried and tested so as to be made known to all relevant people and things. This world of us here is like a university or similar to a farm-land. In a university the programme is to develop the abilities and talents of students.

And in a farm land the plan is to sow a seed. It then has to sprout up and grow to show its inner world of the seed and to bring it from power to effect and to make it to bear fruit.

Therefore, when a man tests a man, he intends to discover something unknown to him, but when God tests a man, He may intend to bring something to effect, or else to train.

(( 4 ))

4- OR DO THOSE WHO DO EVIL, THINK THAT THEY CAN LEAVE US BEHIND? (IF SO) BAD IS WHAT THEY JUDGE.

(( 5 ))

5- HE WHO EXPECTS TO VISIT ALLAH, (LET HIM KNOW THAT) ALLAH'S TERM IS COMING, AND HE IS ALL-HEARING, ALL-KNOWING.

(( 6 ))

6- AND HE WHO STRIVED, HE ONLY STRIVES FOR HIMSELF, THAT ALLAH IS FREE OF WANT FROM ALL THE WORLDS.

(( 7 ))

7- AND THOSE WHO BELIEVED AND DID RIGHTEOUS DEEDS, WE WILL COVER THEIR SINS, AND WE WILL REWARD THEM THE BEST OF WHAT THEY WERE DOING.

[ 609 ]

THE COMMENTARY
IMPOSSIBLE TO ESCAPE GOD'S DOMINION

VERSE NO.47

Following the argument which was about the general test of God, the non-believers are threatened here, not to think that God will not punish them after His respite:

``Or do those who do evil think that they can leave us behind? So bad is that which they judge.'' If the non-believers think that they can frustrate Allah in His plans, they are indeed at fault; because many a time is when God fulfils his intention by the hand of those who do not believe in Him. Then the matter of God's visit has been put forth that: ``He who expect to visit Allah, let him know that, Allah's term is coming, and He is All-hearing, All-knowing.''

This verse tells the believers that, if they really expect to visit Allah, they must be hardy and active in God's way, and cease not endeavour until they have reached their sacred object.

Of course, the visit of God is not seeing him by the sense of sight. It is to reach an spiritual position, in which there is not any veil, curtain, or partition, between God and His servant. There in that position the servant will know that his Lord is the Manifest Truth. The quest of a true believer is God. He always will try to increase his knowledge and recognition of Allah by doing righteous deeds. The believer in all his movements is looking for God's pleasure because he is in love with God. He has no other object of hope, but to meet his beloved Lord in anyway that might be possible.

The last verse (NO.7), is a complementary to the previous ones, which explains in brief how to strive in the way of God, and what a result may you get out of your strife; that is to say; whatever of good deeds we do, it will result in our own benefit, and God will gain or lose nothing in that, because He is essentially free from want. Therefore [ 610 ] when we serve or worship Him, we confer no benefit on Him. We rather seek our own spiritual progress. So is the case when we do evil, the reaction of which will return back to injure our very soul.

(( 8 ))

8- AND WE HAVE ENJOINED MANKIND TO DO GOOD TO HIS (OR HER) PARENTS. AND IF THEY TRIED TO MAKE YOU TO ASCRIBE WITH ME WHAT YOU HAVE NO KNOWLEDGE OF IT, THEN DO NOT OBEY THEM. YOUR RETURN IS TO ME. THEN I WILL INFORM YOU OF WHAT YOU WERE DOING.

(( 9 ))

9- AND THOSE WHO BELIEVED AND DID RIGHTEOUS DEEDS, I WILL ENTER THEM AMONG THE RIGHTEOUS.

THE COMMENTARY
OCCASION OF REVELATION


VERSE NO.89

In the life time of our prophet, some of the Meccans, such as ``AYASH IBN-ABIRABIEH'' converted and joined Muslims, whose mother abstained from food and drink for sometimes in order to make her son to recant. The above verse revealed to show Muslims what is to be done in such cases, in which faith and blasphemy encounter in a critical situation.

[ 611 ]

THE BEST ADVICE ABOUT PARENTS

It is a general Law that mankind has to respect his parents and to do good to them. Although this is a religious law and one of the commandments, it also is a natural Law of creation. This Law applies to believers and non-believers equally. Anyone who is supposed to be from the kind of Man, will have to be kind and gentle to his parents, and to do good to them. But the emotional connections with parents should not outshine and surpass the Spiritual Connection of Man with his Gracious Creator:-

``....And if they tried to make you ascribe with Me what you have no knowledge of it, then do not obey them, that your return is to Me.''

Although the respect of father and mother is a great commandment of God, and has been strictly enjoined in the Qura"n, an instance of which is in S-17:23:-

``And your Lord Has decreed that you worship no one except him, and do good to parents. If one of them or both of them attain old age with you, do not say to them, ``FIE'' (express not any disgust) and do not shout upon them, and say to them honourable words; and lower to them your wing of humility out of Mercy, and say:-

``My Lord! Have Mercy on them as they nurtured me when I was a child.'' In spite of all that, in the matter of faith and worship, the accounts are different; and even the parents have no right to force their children. They should not urge and encourage their children to associate any kind of PARTNER to the true God.

(( 10 ))

[ 612 ]

10- AND OF THE PEOPLE ARE THOSE WHO SAY:- ``WE BELIEVE IN ALLAH''; BUT WHEN HE IS HARMED FOR THE SAKE OF ALLAH, TAKES THE NUISANCE OF PEOPLE (AS HARD AS) THE PUNISHMENT OF ALLAH. AND IF A VICTORY CAME FROM YOUR LORD HE WILL SAY:- ``WE WERE WITH YOU. DOES NOT ALLAH KNOW THE BEST OF ALL, THAT WHICH IS IN THE BREAST OF THE WORLDS?

(( 11 ))

11- AND CERTAINLY ALLAH KNOWS THOSE WHO HAVE BELIEVED, AND HE CERTAINLY KNOWS THE HYPOCRITES.

(( 12 ))

12- AND THE NON-BELIEVERS SAID TO THE BELIEVERS:- ``FOLLOW OUR WAY, AND WE WILL CARRY YOUR FAULTS'', AND THEY ARE NOT THE CARRIERS OF ANYTHING OF THEIR FAULTS. VERILY THEY ARE THE LIARS.

(( 13 ))

13- THEY SHALL BEAR THEIR OWN HEAVY BURDENS AND OTHER BURDENS ALONG WITH THEIR HEAVY LOADS; AND THEY WILL BE QUESTIONED IN THE RESURRECTION DAY ABOUT THAT WHICH THEY WERE FORGING.

[ 613 ]

THE COMMENTARY

PARTNERS IN VICTORY BUT NOT IN FAILURE


VERSE NO.1013

Here the duplicity of hypocrites have been exposed, who are faithless but in days of good luck, they pretend to be faithful, and this is when nothing throughout the universe is hidden from God:- ``And of the people are those who say:- ``We believe in Allah, but when he is harmed for the sake of Allah, takes the nuisance of people as hard as the punishment of Allah.''

The Arabic, ``FITNEH'' translated here to, ``NUISANCE'', literally means trial. In this verse (NO.10) the, ``TRIAL OF PEOPLE'' has come vis-a-vis of the punishment of God, or we may say the TORMENT OF GOD. In fact, the trial of people is not a torment as the punishment of God might be. Trial of people is some sort of a test which is the process of putting someone to the proof. On the other hand, God's punishment will bring real suffering and affliction.

Then the argument is driven to the vain and futile logic of the polytheists and non-believers, who say to the believers:-

``....Follow our way and we will carry your faults.''

So were the hypocrites, while there are non-believers too, who openly scoff at faith and say:- ``Take it easy and follow us, instead of that, we shall bear your sins; but they shall bear their own heavy burdens and other burdens along with their heavy loads.''

(( 14 ))

14- AND WE SENT NOAH TO HIS PEOPLE, AND HE TARRIED AMONG THEM A THOUSAND YEARS SAVE FIFTY AAM. THEN THE FLOOD SEIZED THEM WHILE THEY WERE OPPRESSOR.

[ 614 ]

(( 15 ))

15- THEN WE RESCUED HIM AND THE COMPANIONS OF THE ARK, AND MADE IT A SIGN FOR ALL THE WORLDS.

(( 16 ))

16- AND ABRAHAM, WHEN HE SAID TO HIS PEOPLE:- ``WORSHIP ALLAH AND BEWARE OF HIM. THAT IS BETTER FOR YOU IF YOU WERE TO UNDERSTAND.''

(( 17 ))

17- YOU ONLY WORSHIP APART FROM ALLAH SOME IDOLS, AND YOU CREATE A CALUMNY. VERILY THOSE WHOM YOU WORSHIP APART FROM ALLAH, HAVE NO POWER TO SUSTAIN YOU. SO SEEK SUSTENANCE FROM ALLAH, AND BE THANKFUL TO HIM. TO HIM YOU SHALL BE RETURNED.

(( 18 ))

18- AND IF YOU BELIE (ME), SO DID GENERATIONS BEFORE YOU BELIE (THEIR APOSTLES). AND THE MESSENGER IS NOT OBLIGATED EXCEPT TO CONVEY (THE MESSAGE) PLAINLY.

(( 19 )) [ 615 ]