Introduction
Allah created man with the ability in his nature to distinguish between good and evil. But Satan always tries to mislead and often succeeds in misleading the weaker in faith. God sent Messengers and Prophets for guidance through revealed books. With the passage of time these revealed books were distorted, however yet they contain fundamentals like monotheism and laws. The Jews and Christians also included their written books with the Book of Allah. The Torah is under the shadow of Talmud (38 volumes) and the Gospels rendered ineffective by 23 extra books and epistles in the New Testament. Quran, the final book revealed to the last Prophet Muhammad (PBUH) is the only book that will remain till the Day of Resurrection and its text and its meaning will not change and its wonders and miracles will never end. Those who meditate on the Quran make new discoveries and solutions because the Quran is from Him Who is the Wisest, the Most Knowledgeable.
Leading scholars have devoted their lives in understanding, contemplation, reflection, derivation, invitation and preaching of the Quran, sought solutions to all kinds of problems from the Quran and provided a great treasure of knowledge to the next generations. There are a number of researches, books and commentaries – the highest and greatest of them in terms of degrees is to derive the rules of Shariah from the Quran, because the rules of Shariah are the practical message of the Quran which is for humanity in its daily life. It guides and leads to the best results in every situation that every Muslim faces.
Command Ahkam (hukm) & Amr
Ahkam (hukm)[1] is an Islamic term that has many meanings. In the Quran the word ‘hukm’ is used 210 times in various ways for mediation, decision, authority, or the will of Allah Almighty. In the early Islamic period, the Kharijites (rebels) gave it a political connotation by declaring that they only accept the command of Allah (Hukm Allah) – the word gained new meaning throughout Islamic history, referring to the worldly administrative power of judicial decision. Ahkam, the plural of hukam[2], usually refers to specific Quranic rules, or legal rules derived from the method of jurisprudence. Shari’ah rulings fall into one of five categories called “Al-Ahkam Al-Khumsa“: obligatory, mustahab (delegate), permissible (neutral / permissible), makrooh (reprehensible), and haraam. Here without going into much detail, the verses from the Quran which indicate some order or command are being narrated with some explanation if required.
The other word “Amr”[3], also means “command” is used by Quran 265 times in 247 verses – its meaning can be very broad:
“The Originator of the heavens and the earth with nothing preceding Him to imitate. When He decrees (Amr) a thing, He does but say to it “Be!” and it is”. [Quran 2:117][4]
Many groups of scholars tried to compile these rulings and as a result many books were written on the subject. One of the earliest writings on this subject is Imam Shafi’i’s (b.767-d.820 C.E) book “Ahkam-ul-Quran” (Commands of Quran) which is also called the first book on this subject. After that, the jurists of each school wrote “Ahkam-ul-Quran”, and Mufti Taqi Usmani pointed out sixteen famous books which have been compiled on this subject.
It is not possible for a person to claim to have “fully” acquired the treasures of knowledge and enlightenment from the Quran – despite fourteen hundred years of research, some important aspects have been overlooked, with serious far-reaching effects. Some of them have been pointed out by this writer through articles in DJ and will also be mentioned as we proceed further. There is ample food for thought for the scholars who can compensate by working on them.
As a keen student of the Quran, a digital book “Ahkam-ul-Quran”[5],[6] has been compiled in Urdu, freely available at the web[7], the English translation with further research is being presented here for the benefit of humanity to understand the message of the Quran.
The total number of verses in the Quran is 6,236[8] excluding Bismillah and 6349 including Bismillah. Every verse of the Quran is a command, rule or an order. However it is said that there are about 500 direct verses of rules in the Quran but this is not the final number because many times in one verse there can be many rules – and sometimes several verses together explain a rule – try to make as many rules and important verses as possible. Can be collected.
It is endeavored to keep it simple, by presenting the translation of relevant verses of the Quran, however where necessary a brief explanation may be given. The original Arabic script and Tafseers can be consulted from the references/hyperlinks provided, wherever possible.
Who is Allah (God)
“Allah” is the Arabic word used for God, repeated 2669 times in the Quran, in 1842 verses.[9] In Quran Allah defines Himself when a Christian delegation questioned Prophet Muhammad(PBUH) about God, Allah says:
“Declare: “He, Allah (God), the Unique One of Absolute Unity. “God, the Eternally-Besought-of-All (Himself in no need of anything). He did not beget, and He has not been begotten. And comparable to Him there is none.” [Quran;112:1-4][10]
Assuredly they also have disbelieved who say: God is the third of the Three, whereas there is no deity save the One God. If they desist not from their saying so, there shall touch those of them who disbelieve a painful punishment. [5:73][11]
God: There is no God but He, the living, eternal, self-subsisting, ever sustaining. Neither does somnolence affect Him nor sleep. To Him belongs all that is in the heavens and the earth: and who can intercede with Him except by His leave? Known to Him is all that is present before men and what is hidden (in time past and time future), and not even a little of His knowledge can they grasp except what He will. His seat extends over heavens and the earth, and He tires not protecting them: He alone is all high and supreme. [Quran 2:255][12]
God is the light of the heavens and the earth. The likeness of His light is as a niche wherein is a lamp — the lamp in a glass,1 the glass as it were a shining star — lit from a blessed tree, an olive neither of East nor West; its oil would nigh illuminate, though no fire touched it: — light upon light! — God guides to His light whom He wills! And God strikes similitudes for men; and God knows all things. [Quran 24:35][13] In houses God has given leave to be raised, and His name to be remembered therein, there give Him glory therein in the mornings and the evenings [24:36][14]
Abdullah Yusuf Ali makes a delightful comment: The first three points in the Parable center round the symbols of the Niche, the Lamp, and the Glass.
(1) The Niche (Mishkah) is the little shallow recess in the wall of an Eastern house, fairly high from the ground, in which a light (before the days of electricity) was usually placed. Its height enabled it to diffuse the light in the room and minimized the shadows. The background of the wall and the sides of the niche helped throw the light well into the room, and if the wall was white-washed, it also acted as a reflector: the opening in front made the way for the light. So with the spiritual Light: it is placed high above worldly things: it has a niche or habitation of its own, in Revelation and other Signs of God; its access to men is by a special Way, open to all, yet closed to those who refuse its rays.
(2) The Lamp is the core of the spiritual Truth, which is the real illumination; the Niche is nothing without it; the Niche is actually made for it.
(3) The Glass is the transparent medium through which the Light passes. On the one hand, it protects the light from moths and other forms of low life (lower motives in man) and from gusts of wind (passions), and on the other, it transmits the light through a medium which is made up of and akin to the grosser substances of the earth (such as sand, soda, potash, etc.), so arranged as to admit the subtle to the gross by its transparency. So the spiritual Truth has to be filtered through human language or human intelligence to make it intelligible to mankind. [More…][15]
And to God submits whoso is in the heavens and the earth, willingly or unwillingly, as do their shadows in the mornings and the evenings. Say thou: “Who is the Lord of the heavens and the earth?” Say thou: “God.” Say thou: “Have you then taken, besides Him, allies which have not power to do themselves benefit or harm?” Say thou: “Is the blind equal to the seeing? Or is darkness equal to the light?” If they have ascribed to God partners that created the like of His creation, then the creation appears the same to them. Say thou: “God is creator of all things, and He is the One, the Vanquishing. [13:15-16]
”He sends down from the sky water, and the valleys flow according to their measure, then the flood carries a swelling froth; and from what they burn in the fire seeking ornaments or tools there is a froth like it. Thus does God present truth and vanity: as for the froth, it departs as dross; and as for what is of benefit to men, it remains in the earth. Thus does God strike similitudes. [13:17][16]
More about God[17]: http://JustOneGod.blogspot.com
Allah says: ‘We have indeed created man in the best stature;'(Quran; 95:4)[18]. Islam rejects to draw any semblance between the attributes of Allah and His creatures; because ‘there is none like unto Him.'(Qura’n;112:4)
Attributes of God
The Attributes, Words and Signs and Mercies of Allah are manifest in His Creations, and can never be fully set out in human language, however extended human means may imagined to be.
However all that is mentioned about Allah’s attributes, whether briefly or in detail and affirmatively or negatively, based on Quran, and the traditions of Prophet Muhammad (peace be upon him) are final. Muslims take the texts of the Quran and the prophetic traditions conceding Allah’s attributes at their face value and to interpret them in a way that is suitable to the glory of Almighty Allah. Allah is not confined to space, he is formless, bodiless, there is nothing like Him.
Allah has the most perfect attributes; Allah can be called by any name, signifying the attributes of perfection, suitable to Him. Allah says:
‘Say: “Invoke God, or invoke the Most Gracious: by whichever name you invoke Him, (He is always the One-for) His are all the attributes of perfection (Asma’ Allah al-Husna), ”(Quran;17:110[19] also 20:8, 59:24, 7:180).
The Ninety Nine (99) Names
The Ninety Nine beautiful names of Allah (Asma’ Allah al-Husna) based upon His attributes are mentioned in the Islamic traditions (compiled by scholars from Quran and Hadith). It has been narrated that: Allah has ninety-nine Names i.e. one hundred minus one, and whoever believes in their meanings and acts accordingly will enter Paradise; and Allah is Witr (one) and loves ‘the Witr‘ (i.e. odd numbers)[20]
There is no fixed authentic list of 99 names of God; one compilation which includes many common names and attributes of God are: The All Beneficent (Ar-Rahman), The Most Merciful (Ar-Rahim), The King, The Sovereign (Al-Malik), The Most Holy (Al-Quddus), The Peace and Blessing (As-Salaam), The Guarantor (Al-Mu’min), The Guardian, The Preserver (Al-Muhaymin), The Almighty, The Self Sufficient (Al-Aziz), The Powerful, The Irresistible (Al-Jabbar), The Tremendous (Al-Mutakabbir), The Creator (Al-Khaliq), The Rightful (Al-Bari’), The Fashioner of Forms (Al-Musawwir), The Ever Forgiving, (Al-Ghaffar), The All Compelling Subduer (Al-Qahhar), The Bestower (Al-Wahhab), The Ever Providing (Ar-Razzaq), The Opener, The Victory Giver (Al-Fattah), The All Knowing, The Omniscient (Al-`Alim), The Restrainer, The Straightener (Al-Qabid), The Expander, The Munificent (Al-Basit), The Sufficient, Who Suffices (Al-Kafi), The Exalter (Ar-Rafi’e), The Giver of Honour (Al-Mu’ezz), The Giver of Dishonor (Al-Mudhell), The All Hearing (As-Sami’e), The All Seeing (Al-Basir), The Judge, The Arbitrator (Al-Hakam), The Utterly Just (Al-‘Adl), Subtle, Unfathomable, (Al-Latif), The All Aware (Al-Khabir), The Forbearing, The Indulgent (Al-Halim) The Magnificent, The Infinite (Al-Azeem), The All Forgiving (Al-Ghafur), The Grateful (Ash-Shakur), The Sublimely Exalted (Al-Aliyy), The Great (Al-Kabir), The Preserver (Al-Hafiz), The Nourisher (Al-Muqit), The Reckoner (Al-Hasib), The Majestic (Al-Jalil), The Bountiful, The Generous (Al-Karim), The Watchful (Ar-Raqib), The Responsive, The Answerer (Al-Mujib), The Vast, The All Encompassing (Al-Wasse’e), The Wise (Al-Hakeem), The Loving, The Kind One (Al-Wadud), The All Glorious (Al-Majid), The Restrore ‘ The Reviver (Al-Ma’ied), The Witness (Ash-Shaheed), The Truth, The Real (Al-Haqq), The Trustee, The Dependable (Al-Wakil), The Strong (Al-Qawaie), The Firm, The Steadfast (Al-Matin), The Protecting Friend, Patron and Helper (Al-Wali, Al Maula), The All Praiseworthy (Al-Hamid), The Healer (Al-Sha’fii), The Producer, Originator, and Initiator of All (Al-Mubdi, Al Badi’), The Salvator-The Reliever (Al-Kashif), The Giver of Life (Al-Muhyi), The Bringer of Death, The Destroyer (Al-Mumit), The Ever Living (Al-Hayy), The Self Subsisting Sustainer of All (Al-Qayyum), The Perceiver, The Finder, The Unfailing (Al-Wajid), The Illustrious, The Magnificent (Al-Majid), The One, The Unique, Manifestation of Unity (Al-Wahid), The One, the All Inclusive, The Indivisible (Al-Ahad), The Self Sufficient, The Impregnable, The Eternally Besought of All, The Everlasting (As-Samad), The All Able (Al-Qadir), The All Determiner, The Dominant, (Al-Muqtadir), The Expediter, He Who Brings Forward (Al-Muqaddim), The Delayer, He Who Puts Far Away (Al-Mu’akhir), The First (Al-Awwal), The Last (Al-Akhir), The Manifest, The All Victorious (Az-Zahir), The Hidden, The All Encompassing (Al-Batin), The Master, The Lord of Universe(Rab-ul-Ala’min), The Encompasser (Al-Mahsi), The Most Kind and Righteous (Al-Barr), The Ever Returning, Ever Relenting (At-Tawwab), The Avenger (Al-Muntaqim), The Pardoner, The Effacer of Sins (Al-‘Afuww), The Compassionate, The All Pitying (Ar-Ra’uf), The Owner of All Sovereignty (Malik-al-Mulk), The Lord of Majesty and Generosity (Dhu-al-Jalali wa-al-Ikram), The Equitable, The Requiter (Al-Muqsit), The Gatherer, The Unifier (Al-Jami’e), The All Rich, The Independent (Al-Ghanaie), The Enricher, The Emancipator (Al-Mughni), The Withholder, The Shielder, the Defender (Al-Mani’e), The Authority (Sultan), The Propitious, The Benefactor (An-Nafi’e), The Light (An-Nur), The Guide (Al-Hadi), The Incomparable, The Originator (Al-Badi), The Ever Enduring and Immutable (Al-Baqi), The Heir, The Inheritor of All (Al-Warith), The Guide, Infallible Teacher and Knower (Ar-Rashid), The Patient, The Timeless (As-Sabur). [More details[21] ….]
And with Him are the keys of the Unseen and none knows them but He. And He knows what is in the land and the sea; and not a leaf falls but He knows it; nor is there a grain in the darkness of the earth, and nothing moist or dry, but is in a clear writ.[6:59][22]
The Merciful
Say: “To whom belongs all that is in the heavens and on the earth?”, and say: “To God.” He has bound Himself to mercy (so that, despite the errors and false beliefs of His servants, He sustains all that is in the heavens and the earth by His Mercy. He does not leave anybody to their own devices and, as a requirement of His Mercy) He will assuredly gather you together on the Day of Resurrection, about (the coming of) which there is no doubt: yet those who ruin their own selves (by misusing and corrupting their primordial nature, sound reasoning and the capacity to believe, which are their capital share in God’s Mercy) – they do not believe. (6:12)[23]
Say: “(God gives you hope): ‘O My servants who have been wasteful (of their God-given opportunities and faculties) against (the good of) their own souls! Do not despair of God’s Mercy. Surely God forgives all sins. He is indeed the All-Forgiving, the All-Compassionate.’ “[39:53][24]
Naturally, this phrase can be quoted in isolation in support of an assertion that God forgives everyone everything, but one need only read the verses following to gain additional context. Consider also, for example, 4:110 and 6:54.
….for God´s might is greater, and severe His punishment.[4:85][25]
And when those who believe in Our communications come to you, say: Peace be on you, your Lord has ordained mercy on Himself, (so) that if any one of you does evil in ignorance, then turns after that and acts aright, then He is Forgiving, Merciful. [6:54]
Creation of Adam, Temptation of Devil
Allah says:
And certainly We created man of clay that gives forth sound, of black mud fashioned in shape. And the jinn We created before, of intensely hot fire. And when your Lord said to the angels: Surely I am going to create a mortal of the essence of black mud* fashioned in shape. [15:27-28][26]
Muhammad Asad [Leopold Weiss; born Ukraine; 1900- d1992 Spain][27] points out that: There are many references in the Quran to man’s having been “created out of clay (tin)” or “out of dust (turab)”, both these terms signifying man’s lowly biological origins as well as the fact that his body is composed of various organic and inorganic substances existing – in other combinations or in their elementary forms – on or in the earth. The term salsal, occurring in three verses of this surah as well as in 55:14, adds a further dimension to this concept. According to most of the philological authorities, it denotes “dried clay that emits a sound” (i.e. when it is struck); and since it is used in the Quran exclusively with reference to the creation of man, it seems to contain an allusion to the power of articulate speech which distinguishes man from all other animal species, as well as to the brittleness of his existence (cf. the expression “like pottery” in 55:14). As the construction of the sentence shows, this salsal is stated to have evolved (Razi) out of hama’ – which, according to some authorities, is the plural of ham’ah, signifying “dark, fetid mud” or “dark slime” – while the participial adjective masnun which qualifies this noun denotes, as Razi points out, both “altered” (i.e. in its composition) and “brought into shape”: hence my rendering of this expression as “transmuted”, which to some extent combines both of the above meanings. Thus we have here a description of the primeval biological environment out of which the “sounding clay” – the matrix, as it were – of man’s physical body has evolved in accordance with God’s plan of creation.
The Trial
So when I have made him complete and breathed into him of My spirit, fall down making obeisance to him. So the angels made obeisance, all of them together, But Iblis (did it not); he refused to be with those who made obeisance. He said: O Iblis! what excuse have you that you are not with those who make obeisance? He said: I am not such that I should make obeisance to a mortal whom Thou hast created of the essence of black mud fashioned in shape. He said: Then get out of it, for surely you are driven away: And surely on you is curse until the day of judgment.
He said: My Lord! then respite me till the time when they are raised. (36) He said: So surely you are of the respited ones Till the period of the time made known. He said: My Lord! because Thou hast made life evil to me, I will certainly make (evil) fair-seeming to them on earth, and I will certainly cause them all to deviate except Thy servants from among them, the devoted ones. He said: This is a right way with Me: Surely. as regards My servants, you have no authority over them except those who follow you of the deviators. And surely Hell is the promised place of them all: It has seven gates, for every gate there shall be a separate party of them. Surely those who guard (against evil) shall be in the midst of gardens and fountains: Enter them in peace, secure. And We will root out whatever of rancor is in their breasts — (they shall be) as brethren, on raised couches, face to face. Toil shall not afflict them in it, nor shall they be ever ejected from it. Inform My servants that I am the Forgiving, the Merciful, And that My punishment– that is the painful punishment. [Translation: Quran;15:29-50]
Muhammad Asad points out that: There are many references in the Quran to man’s having been “created out of clay (tin)” or “out of dust (turab)”, both these terms signifying man’s lowly biological origins as well as the fact that his body is composed of various organic and inorganic substances existing – in other combinations or in their elementary forms – on or in the earth. The term salsal, occurring in three verses of this surah as well as in 55:14, adds a further dimension to this concept. According to most of the philological authorities, it denotes “dried clay that emits a sound” (i.e. when it is struck); and since it is used in the Quran exclusively with reference to the creation of man, it seems to contain an allusion to the power of articulate speech which distinguishes man from all other animal species, as well as to the brittleness of his existence (cf. the expression “like pottery” in 55:14). As the construction of the sentence shows, this salsal is stated to have evolved (Razi) out of hama’ – which, according to some authorities, is the plural of ham’ah, signifying “dark, fetid mud” or “dark slime” – while the participial adjective masnun which qualifies this noun denotes, as Razi points out, both “altered” (i.e., in its composition) and “brought into shape”: hence rendering of this expression as “transmuted”, which to some extent combines both of the above meanings. Thus we have here a description of the primeval biological environment out of which the “sounding clay” – the matrix, as it were – of man’s physical body has evolved in accordance with God’s plan of creation. [Allah know best]
The First Commandment & The Covenant
Allah says
And (remember) when your Lord brought forth from the children of Adam, from their loins, their offspring, and made them bear witness against themselves (asking them:) “Am I not your Lord?” They said: “Yes, we do bear witness.” (That covenant was taken) lest you should say on the Day of Resurrection, “We were indeed unaware of this (fact that you are our Lord).”
Or lest you should say (in trying to excuse yourselves): “Our forefathers used to associate partners with God before us, and we were their offspring just following after them. Will You, then, ruin us for what those did who rejected Your Lordship and invented that false way (of associating partners with You)?
And thus We set out in detail the signposts of Our way and the relevant Revelations (included in the Quran), so that they may turn back (from their wrong ways to Us). (7:172-174)[28], [29]
The event mentioned here is of the utmost significance in understanding the existential position of humanity and its relationship with God.
This event, according to several traditions, took place at the time of the creation of Adam. Apart from the prostration of the angels before Adam and the proclamation that man would be God’s vicegerent on earth, all the future progeny of Adam were gathered, and were endowed with both existence and consciousness in order to bear witness to God’s lordship. The best interpretation of this event is found in a statement by ‘Ubayy b. Ka’b, who has probably given the substance of what he had heard from the Prophet (PBUH) God gathered all human beings, divided them into different groups, granted them human form and the faculty of speech, made them enter into a covenant, and then making them witnesses against themselves He asked them: ‘Am I not your Lord?’ They replied: ‘Assuredly you are Our Lord.’ Then God told them: ‘I call upon the sky and the earth and your own progenitor, Adam, to be witness against you lest you should say on the Day of Judgment that you were ignorant of this. Know well that no one other than Me deserves to be worshiped and no one other than Me is your Lord. So do not ascribe any partner to Me. I shall send to you My Messengers who will remind you of this covenant which you made with Me. I shall send down to you My Books.’ In reply all said: ‘We witness that You are Our Lord and our Deity. We have no lord or deity other than You.’ (Ahmad b. Hanbal, Musnad, vol. 5, p. 135 – Ed.)
This event has also been interpreted by some commentators in a purely allegorical sense. We do not subscribe to this allegorical interpretation of the primordial covenant of man with God. For both the Quran and Hadith recount it not only as an actual happening, but also affirm that the covenant would be adduced as an argument against man on the Day of Judgment. There remains, therefore, no ground whatsoever to interpret the event in terms of mere allegory. Again, it stands to reason that at a time when God wanted to designate man as His vicegerent on earth after endowing him with reason and understanding, He took from him an oath of allegiance. All this is so reasonable that the actual occurrence of the covenant should not cause any wonder. On the contrary, one should wonder if the event did not take place. [Tafheem ul Quran] [30]
The event has been summarize by Turkish scholar Ali Unal[31], as follows:
1. As God cannot be contained in time or space, nothing exists and no event takes place in relation to Him within the framework of the past, the present, or the future. It is human beings that are contained in time and space, and it is we who view all things and events within the framework of time and space. So, in relation to God, it is meaningless to ask when and where He spoke to us.
2. When viewed from our perspective and within the framework of time and space, creation follows a descending and ascending line that passes through many stages or realms; existence is within this same line. Just as an article, for instance, has many stages of existence, like existing in the mind of the writer, and then as a plan, and then in a written form, so, too, every being has a primordial existence in God’s Knowledge, then as a general form determined by Destiny, and then in the stages of its material existence. Since our consciousness comes not from our corporeal being, but rather from our spiritual existence, it is completely possible that God may have spoken to us before He sent us, or may speak after He has sent us to the world through our spirit or our nature. Some people whom God has enabled to acquire such spiritual refinement that they are able to live at the life-level of the spirit and heart, and, therefore, able to travel in these realms, can remember the incident mentioned in the verse, namely God taking from them the primordial covenant.
3. It is very important to note that the covenant God received from all human beings is binding on them, to the extent that we must remember it and cannot defend ourselves in the Hereafter by simply saying that we were unaware of it. Therefore, this covenant must have an objective reality. We can find this reality in the Prophetic Tradition: “Every newborn child is born with a primordial nature and disposition inclined to Islam (al-Bukhārī, “Janāiz,” 80; Muslim, “Qadar,” 22).” Despite this, as stated in the continuation of this same Prophetic Tradition, the human disposition to find God, and the innate inclination to find Him, can be obscured by the family, environment or education received, and in many verses, such as, Say (to them): “Tell me, if some punishment of God comes upon you or the Last Hour comes upon you, do you then invoke other than God? (Answer that) if you are truthful (and admit the voice of your conscience) !” (6: 40); the Quran stresses that the human conscience cannot help but be aware of Him in certain circumstances. God has inculcated in everyone’s conscience a point where we seek help, and a point where we seek support. Both manifest themselves at various times, especially when one is left with no apparent, material means of escaping from danger or difficulties, and one feels that there is no way out other than turning to God. Even if most people behave as if they have had no such experience when they reach safety, everyone has had some such experience several times in their lives. A person can deny God when they are under the influence of their carnal soul, directed by Satan; but everything, every truth, becomes manifest when they die and are left with no other choice but to acknowledge that they have felt deeply and many times during their worldly life, the Existence of God, and that He is their Lord, the One Who created and sustained them, and protected them during their worldly life many times against dangers that appeared unexpectedly.
4. The expression makes them bear witness against themselves , draws our attention to the fact that, although we are innately aware of God’s Existence and His being our Lord, our carnal soul does not want to accept or acknowledge His Existence or His being our Lord. This is because it desires to live in whatever way it wishes, satisfying all of its ambitions and appetites without recognizing any power that may be able to restrict it. But the carnal soul cannot prevent its owner, the human being, from feeling and acknowledging God’s Existence and being aware of the fact that He is our Lord in our conscience, although this acknowledgment goes against the carnal soul.
Why Don’t We Remember the Covenant?
Here the question arises that if this covenant was so important then why does man not remember? The inevitable answer to this is that man does not even remember that he was in his mother’s womb, then where was he born? What was time? The point is that there are innumerable things which, in spite of man not remembering, have solid facts in their place, so the excuse of not remembering cannot be reasonable.
The real answer is that Allah Almighty did not want man to remember the covenant at all times because in that case man could not rebel against Allah and disobey Him using his free will. This is against the will of Allah because this world is for test and trial for humans, so this incident was not placed in the consciousness of man but in the subconscious and it is the effect of this claim that sometimes even the infidels and atheists are forced to acknowledge the existence of God and subconsciously [32]call upon Him in times of trouble.
The second proof of the existence of this age in the unconscious is that man has two kinds of abilities, one potential and the other act. For example, if a person wants to become a painter, then it is possible only if he has this potential, that is, he has the ability to become a painter then he can have an external environment. If he goes around getting an expert teacher, then his potential will actualize and he can become a painter with hard work. Hence his potential turned into reality, and if a person wants to become an angel, he will never be able to do so, even if he makes persistent efforts, because he does not have the potential to become an angel.
In what way is the Quran Dhikr?
Now our claim is that the potential for the remembrance of this covenant and the potential of the earthly caliphate is present in man. There is a prophet of God and his books that guide man’s potential to the right path, then from this environment a virtuous element comes into existence which meets the criteria of handling the responsibilities of Khilafah (vicegerent)
That is why in the Quran the Prophets and Messengers are called Mzkir (reminders of this covenant) and the Quran itself is called Zikr,[33] Tazkrah (remembrance) as if the work of the Prophets and the book of God, keep reminding him that there is potential inside and bring it to state of actualization.
Another proof of this covenant is that some tribes in Africa and Australia[34] who have nothing to do with civilization also acknowledge and worship one God. In all the tribes of Australia, without exception, there exists a belief in one Supreme Power, who is the first cause of all creation. Their descriptions differ on minor points and their terminology varies slightly, but according to the consensus of the sociologists and anthropologists, they all invariably believe in the existence of that ultimate first cause called ‘High Gods’—another name for Allah, God, Brahmâ and Parmatama etc. The term ‘High Gods’ is not plural as it appears. In Aborigine terminology it invariably refers to a Single Supreme Creator. It is out of respect perhaps that He is referred to in plural. Generally speaking, African religions hold that there is one creator God, the maker of a dynamic universe. Myths of various African peoples vary. [35]
By God, [O Prophet,] even before thy time have We sent apostles unto [various] communities: but [those who were bent on denying the truth have always refused to listen to Our messages because] Satan has made all their own doings seem goodly to them: and he is [as] close to them today [as he was to the sinners of yore]; hence, grievous suffering awaits them. (63) And upon thee [too] have We bestowed from on’ high this divine writ for no other reason than that thou might make clear unto them all [questions of faith] on which they have come to hold divergent views, and [thus offer] guidance and grace unto people who will believe. [16:63-64][36]
To be continued ….
References: https://bit.ly/QuranCommands
[1] https://corpus.quran.com/qurandictionary.jsp?q=Hkm The triliteral root ḥā kāf mīm (ح ك م) occurs 210 times in the Quran, in 13 derived forms: ، 45 times as the form I verb ḥakama (حَكَمَ)، twice as the form II verb yuḥakkimu (يُحَكِّمُ)، twice as the form IV verb uḥ’kimat (أُحْكِمَتْ)،once as the form VI verb yataḥākamu (يَتَحَاكَمُ)، twice as the noun aḥkam (أَحْكَم)three times as the noun ḥakam (حَكَم)، 30 times as the noun ḥuk’m (حُكْم)
[2] John L. Esposito, ed. (2014). “Hukm“. The Oxford Dictionary of Islam. Oxford: Oxford University Press. https://en.wikipedia.org/wiki/Ahkam
[3] https://tanzil.net/#search/quran/امر
[4] https://quran.wwpa.com/page/verse-2-117
[5] https://SalaamOne.com/Ahkam-al-Quran/ , https://bit.ly/AhkamAlQuran ,
[6] https://bit.ly/AhkamAlQuran-pdf
[7] https://salaamone.com/ahkam-al-quran/
[8] https://en.wikipedia.org/wiki/%C4%80yah
[9] https://tanzil.net/#search/quran/الله
[10] https://tanzil.net/#trans/en.shakir/112:1
[11] https://trueorators.com/quran-tafseer/5/73
[12] https://trueorators.com/quran-tafseer/2/255
[13] https://quran.wwpa.com/page/verse-24-35
[14] https://tanzil.net/#trans/en.shakir/24:36
[15] https://trueorators.com/quran-tafseer/24/35
[16] https://tanzil.net/#trans/en.shakir/13:17
[17] http://justonegod.blogspot.com
[18] https://tanzil.net/#trans/en.shakir/95:4 , https://tanzil.net/#trans/en.shakir/112:4
[19] https://tanzil.net/#trans/en.shakir/17:110 , https://trueorators.com/quran-tafseer/17/110
[20] (Sahih Bukhari Hadith number 419, Volume.4 ).
[21] http://justonegod.blogspot.com/2015/06/chapter-4-only-one-god.html
[22] https://reader.quranite.com/verses/chapters?chapter=6&page=2
[23] https://quran.wwpa.com/page/verse-6-12
[24] https://quran.wwpa.com/page/verse-39-53 , https://tanzil.net/#trans/en.asad/4:110
[25] https://quran.wwpa.com/page/verse-4-84
[26] https://tanzil.net/#trans/en.shakir/15:27 . https://tanzil.net/#trans/en.shakir/6:54
[27] https://en.wikipedia.org/wiki/Muhammad_Asad
[28] https://tanzil.net/#trans/en.shakir/7:174
[29] Tafseer- https://trueorators.com/quran-tafseer/7/172
[30] http://www.equranlibrary.com/tafseer/tafheemulquranen/7/172
[31] THE QURAN with Annotated Interpretation in Modern English by Ali Ünal / Ali Ünal is the editor of Islam Addresses Contemporary Issues and The Resurrection and the Afterlife, a columnist for Zaman Daily Newspaper, and the author of Advocate of Dialogue, Crossroads,and Essentials Concepts in the Holy Quran. https://www.amazon.com/Quran-Annotated-Interpretation-Modern-English/dp/1597841447
[32] https://tanzil.net/#88:21
[33] https://tanzil.net/#trans/en.asad/37:3 ، https://tanzil.net/#search/quran/الذکر
[34] https://www.alislam.org/library/books/revelation/part_3_section_2.html
