On thinkers, philosophers, leaders and scholars.......
AT THE BEGINNING of the surah, revelation is referred to as 'the spirit' because of its capacity to revive and rejuvenate nations and individuals.
He sendeth down the angels with the Spirit of His command unto whom He will of His bondmen, (saying): Warn mankind that there is no God save Me, so keep your duty unto Me. (2)
Elsewhere in the Qur'an, Allah has stated: "And thus have We inspired in thee (Muhammad) a Spirit of Our command. Thou knewest not what the Scripture was, nor what the Faith. But We have made it a light whereby We guide whom We will of Our bondmen. And lo! thou verily dost guide unto a right path, (ash-Shura: 52).
It is this spirit of the Qur'an which inspired the Arabs and transformed them from a nation of marauding tribes, with a marginal place in history, into a dynamic and vigorous social force that went to lead the world.
The surah then takes up the discourse along two main themes, one dealing with revelation and the other with the wonders of nature and the physical world, alternating between them to convey to humankind instructions, explanations, examples, and evidence for the existense of God and His grace to humankind. In the first theme, we are told of the two different responses given by man to the Qur'anic statement that, by, by His will, God: "sendeth down the angels with the Spirit of His command unto whom He will of His bondmen,"[2]. The first response is that of the rejectionists and the hopelessly lost people for:
..when it is said unto them: What hath your Lord revealed? they say: (Mere) fables of the men of old, (24) That they may bear their burdens undiminished on the Day of Resurrection, with somewhat of the burdens of those whom they mislead without knowledge. Ah! evil is that which they bear! (25)
In everyday society this kind of rebuttal normally comes from the elite or the leaders and opinion-formers who influence the masses and mislead them. The Prophet is reported to have said: "Whoever advocates a wrong or misleading idea shall bear the accumulative burden of all those who are influenced by it." The responsibility for disseminating false and insiduous ideas among common people should not simply stop at the act of promoting and spreading such information without an examination of or care for its repercussions. Philosophers, thinkers, and writers must be prepared to bear the burden resulting from the effect which their ideas may have on other individuals and on society as a whole.
[ by their commission or omission....this addition is not Ghazali's, this is my perception of the ayat which is congruent with Ghazali's, I think. I am just calling a spade a spade and not as polite. Ulama', scholars , thinkers, leaders, shakers and movers of society, parliementarians need to take serious notice that staying in the sideline as just observers is tantamount to guilt. God-given wisdom and knowledge are not free. with it come responsibility and accountability. It not just about taking home that fat paycheque at the end of every month! 'Ulul amri' is a gift with awesome responsibility! Otherwise, if you guys are not up to it, choose to be the 'proverbial' Pak Mat Nyadap...the village idiot. It is definitely a million times better at Yaumiddin. No excess baggage! ]
On the other hand, people themselves should also think critically and be ever vigilant and discerning with regard to the principles and odeas they choose to accept and believe in. In other words, they should not allow themselves to be led like sheep. The surah says:
Then on the Day of Resurrection He will disgrace them and will say: Where are My partners, for whose sake ye opposed (My Guidance)? Those who have been given knowledge will say: Disgrace this day and evil are upon the disbelievers, (27) Whom the angels cause to die while they are wronging themselves. Then will they make full submission (saying): We used not to do any wrong. Nay! Surely Allah is Knower of what ye used to do. (28)
In contrast to this attitude verse 30 points to the stance of the God-fearing, who display a much more intellligent, considered, and sensible response.
And it is said unto those who ward off (evil): What hath your Lord revealed? They say: Good. For those who do good in this world there is a good (reward) and the home of the Hereafter will be better. Pleasant indeed will be the home of those who ward off (evil) - (30)
The surah goes on to elaborate further on the qualities of these people stating: "Those whom the angels cause to die (when they are) good. They say: Peace be unto you! Enter the Garden because of what ye used to do "(32). The verse is referring to people who will have striven to keep their hearts clean and their lives pure and devoted to the cause of Allah, seeking to serve Him to the best of their ability and do good till the moment of death overcomes them. Faith and righteousness require cultivation and caring, and are strenghtened by incentives and discipline, and with the exercise, application, and enhancement of a host of human instincts, talents, habits, and skills.
The surah then turns to the second theme, that of the physical world and the clear effects of God's hand in its structure and existence:
He hath created the heavens and the earth with truth. High be He Exalted above all that they associate (with Him). (3) He hath created man from a drop of fluid, yet behold! he is an open opponent. (4)
Man's intranssigence is indeed bewildering. No other creature is so well aware of its weakness and frailties, yet dares to challenge the authority of God and deny His grace and favor. The surah illustrates this by pointing to one of the great favors of God to humankind in the verse: "And the cattle hath He created, whence ye have warm clothing and uses, and whereof ye eat; (5) And wherein is beauty for you, when ye bring them home, and when ye take them out to pasture "(6).
Profiling the relationship between humans and animals, the Qur'an present a picture that is free of dominance and exploitation. Man, as the master and keeper of animals, is taught to live in harmony with them and treat them with respect. The human and animal roles in this world are complementary and interdependent. Animals are a source of comfort for humans, and should be treated with care and kindness for they are a blessing and a gift from God.
Shaykh Muhammad al-Ghazali
[ 1917 - 1996 ]
" A Thematic Commentary On The Qur'an "
Reflection and commentary by Imam Dr Yusuf Ziya Kavakci:-
part 3...
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