Ayatul Kursi (The Quran, 2:255)
Allah!
There is no other God than Him, the Living, the Self-subsisting, Eternal. No
slumber can seize Him nor (can) sleep. His are all things in the heavens and on
earth. Who can intercede with Him save by His leave? He knows that which is in
front of them and that which is behind them; and they encompass nothing of His
knowledge except what He wills .His throne extends over the heavens and the
earth, and He is never weary of preserving them. And He is the Most High, the
Supreme (in glory). The Quran, 2:255
Introductory Remarks:
The
Prophet (May Allah bless and greet him) is reported to have said,“
Ayat-ul-Kursi holds its own among the Quranic verses.” Here is an exchange on
this verse between him and his companion, Hadrat Ubayy bin Ka’ab. The companion
narrates: The Prophet (peace be with him) once asked him, “Do you know, Abu
Munthir, which verse is the greatest in the Quran?” and he replied, “Allah and
His Prophet know better.” The Prophet persisted, “Which verse in the Scripture
is supreme in your view?” The companion replied, “Allah! There is no other God
than Him, the Living, the Self-subsisting, Eternal.” The companion narrates
further that on hearing this reply, the Prophet (peace be with him) kept his
hand on the companion’s chest and said, “Compliments to you on this knowledge!”
(I.A. Qadri, Fadaail-ul-Quran,p.171)
Consequent
upon these observations, this verse enjoys great prominence and popularity in
all Muslim homes and shops.
Though
this verse begins with the name ‘Allah’, it is not the only verse beginning
thus. There are thirty-five verses in the Quran which begin with the name
‘Allah’. They are as follows: 2: 15,255,257; 3:2; 4:87; 13:2,8,26; 14:2,32;
20:8; 22:69,75; 24:35; 27:26; 29:62; 30:11,40,48,54; 32:4; 37:46,126;
39:23,42,62; 40:61,64,79; 42:17,19; 45:12; 64:13; 65:12; and 112:2. In these
verses Allah is presented in different ways, as Light, as the Creator, as the
Benefactor, as the Guide and Teacher. In Ayat-ul-Kursi, 2:255, Allah is presented
as the Owner of the Day of Judgment, the Wisest and Most Conclusive of judges,
and the Lord of Throne Supreme. A Muslim life in its entirety is but a
single-minded preparation for a momentous meeting with Him on the Day of
Judgment leading to everlasting consequences. This accounts for the unique
distinction of this verse.
The
verse preceding Ayat-ul-Kursi reads as follows: “O ye who believe! Spend out of
(the bounties) We have provided for you, before the Day comes when no
bargaining (will avail), nor friendship nor intercession. Those who reject
Faith- they are the wrong-doers.”(2:254) The reference to intercession here is
significant because it is this issue and its various dimensions that comprise
the central theme of Ayat-ul-Kursi. Allama Yusuf Ali draws our attention to
verses 2:48 and 2:123
which deal with the theme of intercession in a thorough manner. Vide his
Commentary, note 295.
The Syntactic Structure of the Verse:
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The structure
given above has seven layers. The first two layers form one unit-A. The second
two layers form another unit-B. The third layer is single and singular in more
ways than one. This unit is C. The fourth unit – D comprises two layers-6 and
7- again. Units B and D have four parts each, and their binary pattern is
highlighted by a dividing line. In these two units, there are six declarative
sentences. There is one interrogative sentence in unit C. This unit is at the
centre of the binary pattern and is foregrounded on account of the rhetorical
question it comprises and on account of the fact that it is both preceded and
succeeded by declarative sentences. Three of the declarative sentences are
positive and three are negative in units B and D. Thus a wonderful symmetry is
conjured up. There are five names of God in this verse.
The centrality of the rhetorical
question (Unit C) in this verse is elucidated in the following table.
Before the Question
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After the Question
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1
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Names of God precede their elucidation.
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Elucidation precedes the names of God.
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2
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A negative sentence precedes an affirmative one.
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An affirmative sentence invariably precedes a negative
one.
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3
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Simple sentences are used.
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Compound sentences are used.
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4
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God is the theme.
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Creation (animate and inanimate) is the theme.
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5
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Each name of God relates to both the negative and the
affirmative sentences.
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One name of God relates to the negative sentences
preceding it and another name of God relates to the affirmative sentences
preceding it.
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6
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One negative+ one affirmative
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Two affirmatives+ two negatives.
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7
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Vertical (personal) aspects and attributes of God are
highlighted.
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Horizontal (in relation to Creation) aspects and
attributes of are highlighted.
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This centrality
per se requires that the four parts of Unit B and Unit D should converge on
Unit C. The convergence of Unit D demands an upward semantic movement.
Justification of the upward semantic movement:
1.
“Allah! There is no (other) God but He –the Living, the
Self- subsisting, Eternal.” This is one complete verse. It is found in 3:2. In
2:255, the two names of God, “the Living, the Self-subsisting/ Eternal” belong
to Unit A as much as they belong to Unit B. Thus the two names of God have both
upward and downward connections.
2.
“To Him belongs all that is in the heavens and on
earth: and He is Most High, Most Great.” (42:4) This verse combines two parts
of Ayat-ul-Kursi- Unit B, part 4 and Unit D, parts 3and 4. In this way, the two
names of God at the end of Ayat-ul-Kursi have upward connection with Unit B,
part 4 as much as the latter has the downward connection with the end of the
verse.
3.
“He knows what is before them, and what is behind them,
and they offer no intercession except for those who are acceptable.” (21:28 ) In this verse, it is asserted
that God knows everything about “Ibadul Mukramoon”, servants raised to honour.
This knowledge of God is mentioned first and the topic of intercession is
mentioned later. In Ayat-ul-Kursi, the theme of intercession precedes the
reference to God’s knowledge about His most favoured servants. This
transposition of the two themes both in 2:255 and in 21:28 justifies the application of the concept
of the upward semantic movement.
Roman Jakobson
says, “Every linguistic sign is located on two axes: The axis of simultaneity
and that of succession.” It is this axis of simultaneity that I wish to lay
stress on by justifying the upward movement.
4.
The thematic similarity between “No slumber can seize
Him nor sleep” (Unit B, part 3) and “He
is never weary of preserving both” (Unit D, part 4) justifies the upward and
downward semantic movements. References to heaven and earth before and after
the rhetorical question in Unit C emphasize their interconnection even though
their symbolic function differs from unit to unit. In Unit B heaven and earth
symbolize God’s property and in Unit D they symbolize God’s legal and
administrative jurisdiction.
In the light of these reasons, Unit
C deserves to be treated as a point of convergence for Unit D.
EXPLICATION:
Unit A. “Allah!
There is no other God than Him.” This is a variation of Kalima-e-Tayyiba. It is
the holiest proposition. The Kalima is usually written as “There is no other
God than Allah.” By transposing the name ‘Allah’ to the first position in the
statement, the emotional impact of the holy name is immeasurably increased.
Mathew V.
Kuzhuvelil, in his essay “Has God a name?”, writes, “No proper name of God has
been revealed in any religion. The One God of all religions and of the whole
world may be acknowledged as the Real One.” (Intertextuality of the Holy Books,
2004, p.62) Etymologically, Allah means the Real God.
Allah is the One
and Only Deity. The Arabic word used in this Ayat is ‘Ilaha’. The underlying
assumptions enshrined in this Arabic word are: 1.God takes care of us and
ministers to our needs and fulfils our wishes.2. He has the omnipotence to lend
strength and protection to us in times of need and danger.3.He calms the
agitated mind and brings peace to us when we are harassed and worried. 4. He is
supreme, second to none, and executes His will unhindered by any force. 5. He
is dominant, invincible, all-prevailing, all-encompassing. 6. He is in
possession of all powers and privileges and, on account of this possession, He
is expected to render help, to remove obstacles, to give shelter, and to supply
what we need.7. He is invisible, wrapped in mystery, and beyond our ken. 8. Man
is naturally curious about, emotionally fond of, and temperamentally inclined
towards Him. This elucidation is based on and taken from “ Alfaze-Qurani ki
Tafheem, Syed Abul Ala Maudoodi, compiled by Talha Ayub Islahi, (New Delhi :Quran-Wo-Sunnat Academy
Monotheism,
pure and simple, is embedded in the statement that there is no Deity other than
Allah. A more elaborate statement is found in 44:8. “There is no other God but
Him; it is He who gives life and gives death- The Lord and Cherisher to you and
your earliest ancestors.” No mythical or historical figure can be identified
with Him. He is unique, supreme and above all needs. (112:1, 2) “He it is that
feeds and is not fed.” (6:14) “No sustenance do I require of them, nor do I
require that they should feed Me.” (51:57) “We ask you not to provide
sustenance. We provide it for you.” (20:132) “No vision can grasp Him. But His
grasp is over all vision. He is above all comprehension, yet is acquainted with
all things.” (6:103) “Allah knows and you do not know.” (16:74) “He cannot be
questioned for His acts, but they will be questioned (for theirs).” (21:23) “He
is the Omnipotent over His slaves.” (6:18, 61) “Doer of what He wills.” (85:16)
“He protects while against Him there is no protection.” (23:88) “It is not
befitting to (the majesty of) Allah hat He should beget a son. Glory be to
Him!” (19:35) “He begets not nor is He begotten.” (112:3) “Adore not the sun
and the moon, but adore Allah, who created them, if it is Him you wish to
serve.” (41:37) “Whatever is in the heavens and on earth does declare the
praises and glory of Allah: to Him belongs the dominion and to him belongs praise:
and He has power all things.” (64:1) “And there is none comparable unto Him.”
(112:4)
Unit B1 and B2: Al-Hayy ,Al-Qayyum- The Living,The
Self-Subsisting/Eternal
“Allah! There is no other God but Him! To
Him belong the most beautiful names.” (20:28 )The
beautiful names vary after the statement, “There is no other God but Him.” For
example, in 2:163 and 59:22, it is stated, “There is no other God but Him, Most
Gracious, Most Merciful.” Again, in 3:6 and 18, it is stated, “There is no
other God but Him, the Exalted in Might, the Wise.” In 2:255 and 3:2, it is
stated, “There is no other God but Him, the Living, the Self-Subsisting/
Eternal.”
In
the verses quoted above, the names of God are provided in pairs. There are
exceptions to this literary device. For example, in 27:26, only one name is
provided: “There is no other God but Him, the Lord of the Throne Supreme.” In
59:23, four pairs of names of God are given at a stretch: “There is no other
God but Him, the Sovereign, the Holy One, the Source of Peace (and Perfection),
the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the
Irresistible, the Supreme.”
Al-Hayy,
Al-Qayyum: The central theme of this verse (2:255) is intercession on the
Day of Judgment. The relationship between these two names of God and the Day of
Judgment is highlighted in 20:111. “(All) faces shall be humbled before (Him)-
the Living, the Self-Subsisting/Eternal.” These two names have a direct link to
the rhetorical question in Unit C. The bent heads symbolize utter helplessness
and humility and this state of humility is bereft of the qualities of
self-confidence and gumption needed to make a vigorous legal defence of the
accused and the guilty.
Allah
is not the Deity of the yesteryear. He is the Living God. He is the First and
the Last. (57:3) “All that is on earth will perish: but will abide (for ever)
the Face of thy Lord- full of majesty, bounty, honour.” (55:26, 27) “The Alive
who dies not.” (25:58) “He who created Death and Life.” (67:2) The One who created
life would have existed without and before the conditions conducive to
existence and survival were brought into play. “The principal things necessary for the life of
man are water, fire, and iron, salt, milk, and bread of flour, and honey, and
the cluster of grape and oil, and clothing.” (Ecclesiasticus, 39:31) God does
not depend upon these things for His life. Biologists enumerate the following
characteristics for living objects: motion, energy-releasing process, increase
in size and weight, protoplasm, reproduction, metabolism, cellular
organization, digestion/assimilation, etc. God is free from and above all these
characteristics and yet He lives in a unique way, without the features which
plague human existence, like sleep, loss of consciousness, disease, loss of
limbs, and death.
Allama
Abdullah Yusuf Ali writes, “The attributes of Allah are different from anything
we know in our present world: He lives, but his life is self-subsisting and
eternal: it does not depend upon other beings and is not limited to time and
space. Perhaps the attribute of Qayyum includes not only the idea of
“Self-subsisting” but also the idea of “keeping up and maintaining all life.”
(Commentary, Note 296) This idea of maintaining is clearly stated in the following verses: “Do they not look at
the birds, held poised in the midst (of the air and) the sky? Nothing holds
them up but the power of Allah.” (16:79) “It is Allah who sustains the heavens
and the earth, lest they cease (to function): and if they should fail, there is
none- not one- that can sustain them thereafter.” (35:41)
The Living vis-a vis No slumber can seize Him nor sleep:
Allah
alone enjoys pure and perfect life. His life is absolutely distinguished from
the life of the objects He has created. He is the Creator of Life and He has
given to Life its identity and characteristics. Allah remains awake, alert, and
active day in, day out. His life is not sicklied over with the pale cast of
light or deep sleep even for the twinkling of an eye. The denial of ‘sushupti’
(sleep) to God does not come into conflict with the geographical discoveries.
When the Quran was revealed, the New World was
not discovered. This discovery proved that God should not go to sleep. When the
night falls in one hemisphere, a new dawn breaks at that time in another
hemisphere. So, God who has to take care of both hemispheres has to remain wide
awake all the time.
Al-Hayy
is a glorious name of God denoting that He will not be deprived of His life
either for a moment or for three days. God does not merely exist. “Every day in
(new) splendour does He shine.” (55:29) His powers remain undiminished. “My
Lord never errs, nor forgets.” (20:25) “And We are never unmindful of (Our)
creation.” (23:17) “And enough is thy Lord to note and see the sins of His
servants.” (17:17 )
Al-Hayy vis-Ã -vis His are all
things in heaven and on earth:
Dead
people forfeit their right to ownership. Their assets pass on to their legal
heirs. As God is alive and eternally alive, the entire universe which He
created will continue to remain His property for ever and He has unrestricted
rights of ownership and He will continue to exercise them for all times to
come. “His are all things in heaven and on earth.” All the treasures, all the
assets, all forms of life are owned by Him. “To Allah belong the treasures of
the heavens and the earth; but the hypocrites understand not.” (63:7) “To Allah
belongs the heritage of the heavens and the earth.” (3:180) “Allah is the One
free of all wants, worthy of all praise.” (35:15) “To Him belongs all that is
in the heavens and on earth: for verily Allah – He is free of all wants, worthy
of all praise.” (22:64) “To Him belong all things.” (27:91)
Prophet Muhammad (Allah’s blessings
and peace be with him) guides mankind to the Straight Way , “The Way of Allah, to whom
belongs whatever is in the heavens and whatever is on earth.” (42:53)
Al- Qayyum vis-Ã -vis the two
statements in Layer 4:
Similarly, the
name ‘Al- Qayyum’ is elucidated in the two statements-‘ No slumber can seize
Him nor (can) sleep’, and , ‘His are all things in heaven and on earth’.
Eternal vigilance is the price of management and administration. He who has to
maintain the vast universe, comprising countless galaxies, can ill-afford to
doze off, turn away, look askance, snatch forty winks, or shut eyes. It is but
the primary duty of the proprietor to maintain and protect his property at all
times and at all costs. In the capacity of Al-Qayyum, Allah has remained
vigilant and has been in full control of His universe for billions of years.
“Then praise be to Allah, Lord the heavens and Lord of the earth- Lord and
Cherisher of all the worlds! To Him be glory throughout the heavens and the
earth: and He is exalted in power, full of wisdom.” (45:36, 37)
The Relationship between Layer
4 and Layer 5: There
is a denial of utter insouciance on God’s part in the statement, ‘No slumber
can seize Him nor (can) sleep’ and there is an element of happy assertion in
the claim, ‘His are all things in heaven and on earth.’ Both ideas are combined
in the statement, ‘We are never unmindful of (Our) creation.’ (23:17 ) God is not lackadaisical
towards His creation. “Enough is He to be acquainted with the faults of His
servants.” (25:58)
The
implications of the statement ‘No slumber can seize him nor sleep’ are: 1.Allah
knows what people conceal and what they reveal.(2:77) 2. Allah sees well all
that they do. (2:96) 3. Allah hears and knows all things. (2:181) 4. He is
well-acquainted with and watchful over His servants. (42:27) 5. Is it not
enough that thy Lord does witness all things? (41:53) 6. Allah knows (all) that
is in your hearts.(33:51) These implications make it clear that God does not
stand in need of advocates and police when He is an eye-witness to all that is
happening in the universe.
The implications
of the statement, ‘His are all things in the heaven and on earth’ are as
follows: 1. To Him belongs what is in the heavens and on earth, and all between
them, and all beneath the soil. (20:6) 2. God is rich and we are poor. (35:15)
His riches in heaven are mentioned separately and so are his riches on earth.
The infinite quality of his riches is thus brought home. So He will not be
interested in barter or ransom. “The Day comes when no bargaining (will
avail).” (2:254) “If it offered every ransom, (or reparation), none will be
accepted.” (6:70) More details follow.
“(The Day) no friend will ask after a friend.”
(70:10) “No intimate friend or intercessor will the wrong- doers have, who
could be listened to.” (40:18) “Nor will it be open to them to put forth
pleas.” (77:36) “Every soul that has sinned if it possessed all that is on
earth would fain give it in ransom.” (10:54) “Those who respond not to Him-
even if they had all that is in the
heavens and on earth, and as much more, (in vain) would they offer it for
ransom.(13:18) “The sinner’s desire will be: would that he could redeem himself
from the penalty of that Day by (sacrificing) his children, his wife and his
brother, his kindred who sheltered him, and all that is on earth- so it could
deliver him.” (70:11-14)
These excerpts
make it clear that the payment of ransom will be considered most seriously as a
possible alternative to avoid the penalty on the Day of Judgment but it will be
rejected by Allah most sternly. The question of paying ransom in the form of
money, sacrifice, blood or life centuries before the Day of Judgment or the
possibility of its acceptance is not envisaged in the Quran.
Layer 6.1: “He knows that which is in front of them and
that which is behind them, and they encompass nothing of His knowledge except
what He wills.”
The
plural third person pronouns, ‘them’ and ‘they’, in this sentence may refer to
prophets and angels who are expected to play the role of intercessors. The
angels say, “To Him belongs what is before us, and what is behind us, and what
is between: and thy Lord never does forget.” (19:64) About the prophets, it is
stated in the Quran, “Nor does He make anyone acquainted with His mysteries-
except a messenger whom He has chosen, and then He makes a band of watchers
march before him and behind him.” (72:27) “Allah chooses messengers from angels
and from men for Allah is He who hears and sees (all things). He knows what is
before them and what is behind them.” (22:75, 76)
The
Quran waxes eloquent while throwing light on the perfect and infinite knowledge
of God. “We do know all things.” (21:81) “Verily Allah knows the secrets of the
heavens and the earth and Allah sees well all that you do.”(49:18) He knows His
prophets well. “Allah knows best with whom to place His message.” (6:124) “And
well were We acquainted with him (Abraham).” (21:51) “It is your Lord that
knows you best.” (17:54) “He knows the doings of every soul.” (13:42) “He knows
what is manifest and what is hidden.” (87:7) “My Lord knows (every) word
(spoken) in the heavens and on earth. He is the One that hears and knows all
things.” (21:4)
It
goes without saying that, had people fully appreciated this infinite knowledge
of God, this appreciation would have strengthened their piety and put a leash
upon their base promptings. The limbs and faculties of the sinners address them
on the Day of Judgment thus: You did think that Allah knew not many of the
things that you used to do. But this thought of yours which you did entertain
concerning your Lord has brought you to destruction.” (41:22, 23)
The
same knowledge and testimony of God are invoked to authenticate the claim to
prophethood advanced by Prophet Muhammad (Allah’s blessings and peace be with
him). “And We have sent you (Muhammad) as a Messenger to (instruct) mankind.
And enough is Allah for a witness.” (4:79) “Allah bears witness that what He
has sent unto you He has sent from His (own) knowledge, and the angels bear
witness: but enough is Allah for a witness.” (4:166) “Enough is Allah for a
witness between me and you: He knows what is in the heavens and on earth.”
(29:52) “The Unbelievers say, “You are by no means a Messenger.” Say: Enough
for a witness between me and you is Allah, and such as have knowledge of the
Book.” (13:43 )
These
prophets and angels encompass nothing of His knowledge except what He wills
them to encompass. The angels say, “Glory to Thee: of knowledge we have none save what Thou hast
taught us.” (2:32 ) One of
God’s servants tells Moses, “How can you have patience about things about which
your understanding is not complete?” (18:68) Jesus Christ tells God, “You know
what is in my heart, though I know not what is in Yours.” (5:116) The Prophet
(Allah’s blessings and peace be with him) is made to say, “I do not know what
will be done with me or with you.” (46:9) The narrative of some prophets only
is given to him. “We did aforetime send Messengers before you: of them are some
whose story We have related to you, and some whose story We have not related to
you.” (40:78)
“None
can know the forces of your Lord except Him.” (74:31) “Verily the knowledge of
the Hour is with Allah (alone).” (31:34) “With Him are the keys of the Unseen,
the treasures that none know except Him.” (6:59 )
The
urge to intercede, plead, and recommend on behalf of the sinners comes
naturally and spontaneously to angels and prophets. “Those who sustain the
Throne (of Allah)….implore forgiveness for those who believe.” (40:7) “And
Abraham prayed for his father’s forgiveness.” (9:114) “He began to plead with
Us for Lot ’s people.” (11:74) The Prophet
(Allah’s blessings and peace be with him) prayed for the forgiveness of the
people of Taif who turned the day of his visit to their place into the most
distressful day of his life.
In
order to understand at first hand the human frailties, the complex factors
which characterize the human predicament with regard to seductions and
temptations and the factors which render him helpless in the matter of
resisting sin and crime, He does not need to assume human form and human flesh.
Moreover, this incarnation alone does not oblige Him to temper His justice with
mercy. Without this transmogrification, God knows thoroughly each human being
and all his traits that He Himself has endowed him with. So the Quran asks:
Should He not know- He that created? And He is the One that understands the
finest mysteries (and) is well acquainted (with them) (67:14) “It was we who
created man, and We know what dark suggestions his soul makes to him: for We
are nearer to him than (his) jugular vein.” (50:16)
Layer 6:2 :His Throne extends over the heavens and the
earth, and He feels no fatigue in guarding and preserving both of them.
It
is in this section that the word, ‘Kursi’ occurs and the entire verse takes its
name from it. The exegetes have given four interpretations of this polysemic
word-1. God’s footstool, 2.God’s Throne, 3.The symbol of His knowledge, and
4.The symbol of His authority and sovereignty. In a Hadith narrated by Abu
Tharr, a distinction has been made between the footstool and the Throne, and
the Bible corroborates the distinction. The verb, ‘Wasi’a’, (extend) is applied
in the Quran to other attributes of God. For example, “My Lord comprehends all
things His knowledge.” (6:80) The angels say, “Our Lord! Your reach is over all
things, in mercy and knowledge.” (40:7)
As Allah is ‘the King or Ruler of mankind’ (114:2), “the Wisest of
Judges” (95:8), ‘the Best to Decide’ (10:109), and as ‘the dominion of the
heavens and the earth belongs to Him’ (57:2), the ‘Kursi’ is the symbol of his
authority and sovereignty. It is also a pointer to the fact that He has no
co-sharer of authority in His dominion. (17:111)
We
intercede with men at the helm of affairs on behalf of the underdogs and the
weaklings. As the central theme of this verse is intercession, the word ‘Kursi’
is most likely to symbolize judicial authority and executive power with which
intercession is possible. The primary duty and the job number one of the ruler
is to maintain law and order. In several places, the Quran indicates this. “My
Lord has care and watch over all things.” (11:57) “We have indeed decked the
lower heaven… for guard against all obstinate rebellious spirits.” (37:7) “And
We have made the heavens as a canopy well guarded.” (21:32 ) This theme is mentioned in !5:17 and 41:12 also. In recent times
only, the function of the ozone layer as a protective shield for the earth was
discovered. Modern science is yet to discover how galaxies are protected. The
duty of maintaining and monitoring is being done on a very huge scale. “For
each (person) there are (angels) in succession before and behind him. They
guard him by command of Allah.” (13:11) “There is no soul but has a protector
over it.” (86:4)
The
act of creation did not make God weary. “We created the heavens and the earth
and all between them in six Days, nor did any sense of weariness touch Us.”
(50:38) “(He) created the heavens and the earth, and never wearied with their
creation.”(46:33) Similarly, the task of protecting the heavens and the earth
does not tire Him out. (It is a matter of great rejoicing that God has taken
upon Himself the duty of protecting the Quran. “We have , without doubt, sent
down the Message: and We will assuredly guard it (from corruption).” (15:9)
“Nay, this is the Glorious Quran, (inscribed) in a Tablet preserved.” (85:21,
22))
Notwithstanding
the vast expanses, the whole universe is administered from one Kursi as one
unit. The heavens and the earth are joined together as one unit whereas in
Layer 4.2, they are mentioned separately to emphasize God’s vast riches. The
‘Kursi’ makes it clear that the entire universe is fully integrated and that
God remains God in both places. “It is He who is God in heaven and God on
earth.” (43:84)
The Relationship between Layer 6 and Layer 5:
In Layer 6.1, a sharp contrast between
God’s knowledge about the prospective and exalted intercessors and their own
knowledge of men and matters is intended. What the intercessors know is what
God has permitted them to know and they have no other source of knowledge
beside God. In such a situation, God does not stand in need of intercession
through angels and prophets. They cannot add an iota of information to the
knowledge of God and thereby put Him under an obligation to revisit His own
judgment. (21:28 )
In
Layer 6.2, it is stated that God runs His private property in a professional
manner. “He directs the ordinance from the heaven unto the earth.” (32:5) From
the time He created the universe, God has been in constant control. “It is He
who created the heavens and the earth in truth.” (6:73) He established control
with this communication. “He said to the sky and to the earth: “Come Ye
together willingly or unwillingly.” They said: We do come (together), in
willing obedience.” (41:11) At the time of Noah’s deluge, God demonstrated His
power over the sky and the earth with this communication: “Then the word went
forth: O Earth! Swallow up thy water, and O Sky! Withhold (thy rain)!” And the
water abated, and the matter was ended.” (11:44 ) As a demonstration of His authority, God appointed
man His vicegerent on earth. (2:30 )
None can frustrate God’s plan or prevail against Him in any part of the
universe, including the earth. (29:22, 42:31) The Jinns are quite aware of this
fact. (72:12) His grip over the universe never relaxes and hence the
impossibility of cosmic anarchy. In such a situation, there will be no chance
of defending the guilty on the technical plea that the scene of crime was
beyond the administrative jurisdiction of God and it would be ultra vires for
God to take cognizance of the crime. Further, there will be no chance of
defending the guilty on the technical plea that the crime was committed when
the law and order machinery had totally broken down and no single crime
committed in a situation of total anarchy could be selected for judicial
appraisal.
Reading Between The Lines:
In order to
establish a link between Layers 4, 5, and 6, I have resorted to reading between
the lines. The verse begins with the name of Allah and it is His perspective
that is highlighted at every Layer. How this perspective affects us can be
driven home by making explicit what is implicit. The facts of God being the
Eye-witness and the Owner of the universe take precedence over the facts that
the angels and the prophets are mere subjects and that the universe is the
domain of His sovereignty. These four facts bring into broad relief the
absolute authority that God possesses and will display on the Day of Judgment
beyond a shadow of doubt. “(It will be) the Day when no soul shall have power
(to do) aught for another. For the Command, that Day, will be wholly with
Allah.” (82:19) “The Day, whereon neither wealth nor sons will avail.” (26:88)
Layer 7: And He is the Most High, the Supreme (in Glory).
According
to Maulana Abdul Majid Daryabadi, these two attributes (Al- Ali, Al-Azeem)
encompass the affirmation all the positive aspects and the total negation of
the defects in the character of God in order to highlight His greatness and
perfection.
He is the Most High in the sense that He
grants as much knowledge as He wishes to the angels and the prophets and in the
sense that He protects the universe without growing weary. In 42:51, it is
stated that Allah grants knowledge through wahi (revelation) and through a
Messenger and that Allah is the Most High. In 41:12 and in 15:17 , references to the protection of the
universe are made.
How
supreme in glory God is can be easily understood from the fact that God “knows
what is in front of them and what is behind them,” and from the fact that
God’s Throne extends over the heavens
and the earth ! “It is Allah who sustains the heavens and the earth, lest they
cease (to function): and if they should fail, there is none – not one- that can
sustain them thereafter.” (35:41)
The
last Arabic letters in ‘Al-Hayy’ and in ‘Al-Ali’ are the same. Similarly, the
last Arabic letters in ‘Al-Qayyum’ and in ‘Al-Azeem’ are the same. These pairs
of names thus become linguistic markers flanking the three main Layers- 4, 5,
and 6.
LAYER 5: Who is there that can intercede with Him save by
His leave?
This
rhetorical question is the foregrounded nucleus of this verse because it the
only interrogative sentence in the midst of six declarative sentences. Even
though this question does not require an answer, the answer is clearly stated,
“No intercessor (can plead with Him) except after His leave (has been
obtained.” (10:3) The principle and efficacy of intercession are not totally rejected
but conditionally confirmed. The promise, “You will be sent back to the Knower
of things secret and open,” (62:8) will be fulfilled on the Day of Judgment.
Intercession
belongs to Allah exclusively. (39:44) This is a matter of principle. However,
it does not exclude God’s right to grant the privilege of intercession to those
He proposes to honour.
“All
power and honour belong to Allah.” (10:65, 35:10) Still, God honours the
Prophet (Allah’s blessings and peace be with him) and his followers by saying,
“Honour belongs o Allah, and to the Messenger, and to the Believers.” (63:8)
Similarly, Allah can extend the privilege of intercession to whomsoever He
likes. However, the Quran does not recognize those people whom the polytheists
regard as intercessors. “They serve, besides Allah, things that hurt them not,
nor profit them, and they say: These are our intercessors with Allah. Say: Do
you indeed inform Allah of something He knows not, in the heavens or on earth?”
(10:18) “No intercessor will they have among their ‘Partners” and they will
(themselves) reject their ‘Partners’.”(30:13)
“No
intercession can avail in His presence except for those for whom He has granted
permission.” (34:23)
“How
many so ever be the angels in the heavens, their intercession will avail
nothing except after Allah has given leave for whom He pleases and that he is
acceptable to Him.” (53:26)
The
central theme of this verse is intercession or mediation. The Arabic equivalent
of this word is ‘Shafa’at’. It is derived from three Arabic letters sheen, fay,
and ’ain. These letters denote bonding or symbiosis of two things. Shafa’at,
therefore, implies assistance rendered by a strong man to bail out a vulnerable
person from a precarious situation. This assistance is recommendation,
intercession, mediation, advocacy in other words. In this act of recommendation
for remission, release, emancipation, the one who recommends bonds with the man
in distress and is therefore known as “Shafee’” and the man for whom
recommendation is made is called “Mashfoo’” In Islamic lore, “Shafa’at” is the
recommendation made by an angel or a prophet or a saint in God’s presence for
the total forgiveness and remission of a sinner on the Day of Judgment. (Vide
‘The Islamic Concept of Shafa’at’, Mustaqeem Farooqi Modhavi, in Zindagi-e-Nau,
New Delhi ,
February 2006, p.23)
The attitude of
the recommending authorities towards God is reflected in these verses: They
speak not before He speaks and they act (in all things) by His command…and they
stand in awe and reverence of His (glory). (21:27, 28)
On
the Day of Judgment, Allah will requite each soul according to its deserts.
(14:51) “As to those who reject faith and die rejecting- never would be
accepted from any such as much gold as the earth contains, though they should
offer it for ransom.” (3:91) The Prophet (Blessings of Allah and peace be with
him.) is asked, “Can you rescue him who is in the Fire?” (39:19)
Muhammad
Riaz Kirmani’s article, ‘The Islamic Concept of the Universe’, explains that Allah’s
will in its absolute and pure form is reflected in five Arabic words in the
Quran- Sha’a, Irada, Qada, Amr, and Ithn. (Vide Uloom-ul-Quran (Urdu), Aligarh , Jan.2004- Feb.
2005, p.362) Of these five words, two-Sha’a and Ithn- are found in Ayat-ul- Kursi,
and both are preceded by the Arabic word,‘illa’. He says that though ‘Ithn’
means permission, it connotes order, commandment, will power, and divine
pleasure too. ‘Ithn’ can play a decisive role in tilting the balance in favour
of one party when two equally equipped parties engage themselves in a mortal
combat. It produces a phenomenon akin to a miracle against the established
order of things and defying predictability and credulity. “It was never the
part of a Messenger to bring a sign except as Allah permitted (or commanded).”
(13:38 )
It
has been contended that intercession with permission is ‘an unintelligent
concept.’ (Major Themes of the Quran, p.32) This contention may be valid in
this world, as Prophet Abraham interceded on occasions without permission and
without much success. On the Day of Judgment intercession without permission is
preordained to fail. “Then will no intercession of (any) intercessors profit
them.” (74:48) “To Allah belongs (the right to grant) intercession.” (39:44)
Intercession with God’s permission carries the guarantee of acceptance. “No
intercession can avail in His presence, except for those for whom He has
granted permission.” (34:23)
The
theme of accountability will become prominent on the Day of Judgment.
Preparations for it are afoot for it. “Soon shall We settle your affairs, O
both ye worlds!” (55:31) The sole Arbiter of the destinies of all will be God
Himself. “For the Command, that Day, will be (wholly) with Allah.” (82:19) As a
demonstration of that Command and Authority, He will honour our beloved Prophet
(Allah’s blessings and peace be with him) with the privilege of advocacy and
intercession: ‘Only he who bears witness to the Truth (will have power of
intercession) and they (the Quraysh) know him.’ (43:86)
It
has to be borne in mind that our Prophet (Allah’s blessings and peace be with
him) came into this world as a manifestation of divine mercy. “As a command
from Our Presence- We are ever sending- a mercy from your Lord.” (44:5, 6) “We
sent you not, but as a mercy for all creatures.” (21:107) The aspect of mercy
that he represented was channelized through his guidance to mankind in this
world, and in the next, the same aspect of his mercy will make its everlasting
impact through his gracious act of intercession and mediation. “The Day when no
protector can avail his client in aught, and no help can they receive, except
such as receive Allah’s mercy.” (44:41, 42) (This statement is reminiscent of
what Noah told his son. 11:43 )
Allah bears witness to the fact that the Prophet (Allah’s blessings and peace
be with him) is most kind and merciful to the Believers (9:128) This
testimony’s validity will be extended to the next world too.
Sincere
allegiance to the Prophet (Allah’s blessings and peace be with him) will make
us eligible to be blessed with his intercession. Our conduct in this world
should reflect our single-minded and sensitive submission to the demands of
monotheism. We should be very careful in our speech and other acts of
communication in order that no life is endangered, no reputation is sullied, no
false allegations are made, no false testimony is given, no communal harmony is
disturbed, no disagreement is shown in unparliamentary language, no deception
is practised. We should ensure that the family tree is protected through the
institution of marriage and its sanctity is not violated through pre- or
extra-marital contacts. The Prophet’s teachings on these and other matters
should be upheld individually and collectively and the Prophet (Allah’s
blessings and peace be with him) will pray to Allah and his prayer will be
granted. Allah usually answers our prayers (40:60) and, when the Prophet’s
prayer of intercession is Arsh-mandated, it will be most willingly and most
readily granted on the Day of Judgment. We will be saved from hell-fire and by
God’s grace we will be admitted to His mercy. “He will admit to His mercy whom
He will.” (76:31) We pray, “Save us from shame on the Day of Judgment”. (3:194)
In response, it is stated, “The Day that Allah will not permit the Prophet and
those who believe with him to be humiliated.” (66:8) This will be in keeping
with what is stated in 40:51. In sharp contrast, “On the Day of Judgment,…
those endued with knowledge will say: This Day, indeed, are the Unbelievers
covered with shame and misery.” (16:27) “No intimate friend nor intercessor
will the wrong-doers have, who could be listened to.”(40:18)
The
concept that Allah is going to be the Sole Arbiter on the Day of Judgment
(1:3), the Most Conclusive of Judges (10:109, 95:8), and the Lord of Throne
Supreme (9:127, 27:26) finds its most artistic and symmetrical form of
expression in the Ayat-ul-Kursi. According to Qurtubi, Allah is mentioned by
His different names or pronouns 18 times in this verse. Zamakhshari is of the
opinion that this verse has the unity of Allah as the main theme.
Appendix
1
Verbal
and Semantic Parallels
There
are several verbal and semantic parallels of the different sections of this
verse (2:255) in the rest of the Quran which, when viewed holistically, provide
an interesting and integrating network that holds the different sections together vertically,
horizontally, and diagonally. Examples are given below.
Verbal
and diagonal connection:
Layers
4.2 and 7 are combined as one verse in 42:4- His are all things in the heavens
and on earth, and He is the Most High, the Supreme in Glory.
Verbal
and vertical connections:
Layers
1, 2, 6:1: Allah! There is no (other) God but Him. To him belong the most
beautiful names. (20:8)
Allah,
There is no (other) God but Him, He comprehends all things in His knowledge.
(20:98)
He
knows what is before or behind them; and they shall not compass it with their
knowledge. (20:110)
Semantic and
vertical connection:
Layer 7.1 and
6.1: It is not fitting for a man that
Allah should speak to him except by the
sending of a
messenger to reveal, with Allah’s permission, what
Allah wills for He is
the Most High. (42:51)
Layer 7.2, 6.2:
Allah, no (other God but
Him)- Lord of the Throne Supreme. (27:26)
Allah suffices me- no
(other) God but Him…Lord of the Throne Supreme. (9:129)
Layers 6 and 5: By His command does He send the
spirit (of inspiration) to any of His servants He pleases
It may warn
(men) of the Day of Mutual Meeting.(40:16, 17)
Layer 3 and 5: (All)
faces shall be humbled (on the Day of Judgment) before Him- the Living, the
Self-Subsisting, Eternal.(20:111)
Semantic and horizontal connection:
Layer 4: And
We have made above you seven tracts, and We are never unmindful of (Our)
creation. (23:17 )
Layer 7: Raised
high above ranks, He is the Lord of the Throne of Authority.(40:15)
Verbal and horizontal connection:
Layer 3: The
Living, the Self-Subsisting, Eternal.
Semantic and vertical connection:
Layer 4.1, 5: You
were the Watcher over them and You are a Witness to all things (5:117) (Jesus’
speech on the Day of Judgment)
Layer 4.2: Soon
shall We settle your affairs, (O ye men and Jinns!) (55:31)
Those who
respond not to Him- even if they had all that is in the heavens and on earth,
and as much more (in vain) would they offer it for ransom.(13;18)
Verbal,
semantic, and upward vertical connection:
Layer 6.1 and Layer 5: He
knows what is before them and what is behind them, and they offer no
intercession except for those who are acceptable. (21:28 )
Layer 6. 2 and Layer 5: Ideas of Kursi and Intercession:
In
an assembly to Truth in the presence of a Sovereign Omnipotent (54:55)
One
Exalted in Power, Able to carry out His will (54:42)
Verbal and upward vertical connection:
Layer 3 and Layer 2: He
is the Living One, no (other) God but Him. (40:65)
Layer 6 and Layer 5: Allah
taught David whatever (else) He willed. (2:251)
Those
who avoid great sins and shameful deeds…thy Lord is ample in forgiveness. He
knows you well. (53:32)
Allah
knows well those that do wrong. (62:7)
Appendix
2: Ayat- ul- Kursi and the Bible
Nothing is said to thee that was not said to the
Messengers before thee. (41:43)
Sl no
|
Ayat- ul-
Kursi, 2: 255
|
The Bible
|
1
|
Allah! There
is no (other) God but Him-
|
Hear, O
Israel: The Lord our God is one Lord. (Deuteronomy, 6:4)
There is none
other God but one. (1 Corinth. 8:4)
|
2
|
The Living,
The Self- Subsisting, Eternal
|
He is the
living God and an everlasting king. (Jeremiah,
|
3
|
No slumber can
seize Him nor (can) sleep.
|
Behold, he
that keepeth
Thine eyes are
open upon all the ways of the sons of men: to give every one according to his
ways, and according to the fruit of his doings. (Jeremiah,32:19)
The Father
which seeth in secret shall reward thee openly. (St. Matthew, 6:6)
|
4
|
His are all
things in the heavens and on earth. (vide, 3:180)
|
All that is in
the heaven and in the earth is thine. (1 Chronicles 29:11)
Behold, the
heaven and the heaven of heavens is the Lord’s thy God, the earth also, with
all that therein is. (Deuteronomy,
For thine is
the kingdom. (St. Matt.,
God, possessor
of heaven and earth, (Genesis,
The heavens
are thine, the earth also is thine. (Psalms, 89:11)
|
5
|
Who is there
that can intercede in His presence except as He Permits?
|
The Lord is
our judge, the Lord is our law-giver, the Lord is our king; he will save us.
(Isaiah, 33:22)
|
6
|
He knows what
is before and behind them.
|
Thou hast
beset me behind and before. (Psalms, 139:5)
|
7
|
Nor shall they
compass aught of His knowledge except as He wills.
|
Of that day
and that hour knoweth no man, no, not the angels which are in heaven, neither
the Son, but the Father. (St. Mark,
|
8
|
His Throne
does extend over the heavens and the earth.
|
Thus saith the
Lord, The heaven is my throne and the earth is my footstool. (Isaiah, 66:1)
Heaven, it is
God’s throne. The earth, it is his footstool. (St. Matthew,
|
9
|
And He feels
no fatigue in guarding and preserving them.
|
Where is the
place of my rest? (Isaiah, 66:1)
Hast thou not
known? Hast thou not heard, that the everlasting God, the Lord, the Creator
of the ends of the earth, fainteth not, nor is weary. (Isaiah, 40:28)
|
10
|
For He is the
Most High,
|
Thine, O Lord,
is the greatness, and the power, and the glory, and the victory and the
majesty. (1 Chronicles, 29:11)
|
11
|
The Supreme
(in glory)
|
There is none
like unto thee, O Lord; thou art great, and thy name is great in might. (Jeremiah,
10:6)
|
Appendix
3: Versified Version of the Verse
Allah: There is no other God but
Him;
The Living God sustains the world
supreme;
He neither nods in sleep nor falls
asleep;
What is in the skies and what the
earth doth keep
He owns them all, the Lord whom we
do need.
Without His leave, who dares to
intercede,
To plead with Him, (for those who
shun His path,
For those who sin, for those who
earn His wrath?)
He knows both what betwixt their
hands they hold,
And what behind them future will
unfold.
We know but
what He permits us to know,
We learn what He is pleased to teach,
to show.
The earth and skies His Throne spans;
He doth guard
Them, sans fatigue, the Highest,
Greatest Lord!
Syntactic Structure of the First Revelation (96: 1-5)
1
|
2
|
3
|
4
|
5
|
6
|
7
|
8
|
9
|
10
|
11
|
12
|
|
A
|
Read
|
in
|
the
name of
|
thy
Lord and Cherisher
|
Who
|
created
|
(Who)
created
|
man
|
out
of a leech-like clot of blood
|
|||
B
|
Read
and proclaim
|
and
|
thy
Lord and Cherisher (is)
|
Most
bountiful and exalted
|
Who
|
taught
|
the
use of the pen
|
(Who)
taught
|
man
|
that
which he knew not
|
The
first five verses of chapter 96 of the Quran are by and large most incontrovertibly
acknowledged as the first revelation of the Quran vouchsafed to Prophet
Muhammad ( May Allah bless and greet him) through the agency of archangel
Gabriel in the cave of Hira during the month of Ramadan in c. A.D. 610. I have
arranged these five verses in two horizontal scales (A and B) without
disturbing their syntax. The verses are so arranged as to ensure that the same
words recurring are accommodated in the boxes one below the other along the two
scales. Consequently, some gaps emerge and they have their own significance.
The same words repeated twice in the whole passage are thus accommodated in boxes A1boxes A7
This
arrangement brings out clearly the artistic complexity of the syntactic
structure of the first Quranic revelation. The sequence of the words is not
disturbed. At the same time, it becomes clear that the syntactic structure A
comprises an imperative sentence (boxes
1-5) with a subordinating clause (boxes
6 -boxes 9 -
The
second scale begins with an imperative sentence (vidhi vakya) comprising a
holophrastic and then a coordinating clause (boxes 2Box 9Box
12
Both
the structures are triggered by the same word ‘‘Iqra”. They comprise
repetitions, modifications, omissions, and additions.
These
five verses (96:1-5) constitute a pair by another consideration too. The first
two verses end in words like (khalaq/ alaq) which rhyme. The remaining three
verses end in words such as akram/ qalam/ ya’lam which form a different rhyme
scheme.
I. Repetitions:
The
structural arrangement as devised above brings into focus the initial
repetition of ‘Iqra’ twice. It is to be borne in mind that the formal
repetition of a word carries a subtle shift of semantic nuance and more often
than not the Quran does not repeat words just for the sake of repetition.
Allama Yusuf Ali says, “ Iqra” may mean read or recite or rehearse or proclaim
aloud.” (Footnote 6203 of his Commentary.) The first use of ‘Iqra’ may mean
‘read’ and the second use may include the meaning of ‘proclaim’ in addition to
‘read’. Thus the concept of communication is envisioned in the word ‘Iqra’. The
word ‘Quran’ is etymologically related to ‘Iqra’. The scripture thus becomes
God’s message to man through the medium of Prophet Muhammad (blessings and
peace to him). The act of reading and proclaiming the divine message is at once
a conversation with God and an act of conveying the message to mankind.
Similarly,
the word ‘Rabbuka’ (Your Lord and Cherisher) is the object of a preposition in
A4, whereas the same word functions as a subject in B4.
A6
and B6 have the relative pronoun ‘who’ but the verbs following them are
different and this difference influences its connotation.
In
the boxesA10 and B10, the word Insan/ man occurs. Like other words repeated in
this passage, this word also denotes two different objects belonging to two
different periods. It is significant that the reference to the pen precedes the
second use of the word ‘Insan’.
Encyclopaedia
Britannica has this to say on Homo Sapiens. “Homo Sapiens is distinguished from
earlier Hominid species by characteristics and habits such as bipedal stance
and gait, brain capacity averaging about 1350cc, high forehead, small teeth and
jaw, defined chin, construction and use of tools, and ability to use SYMBOLS.”
The
four words that are repeated are used each time a little differently. The
second use of Iqra and Insan has semantic enlargement. Similarly, the other two
words, Rabbuka and Allathi have different functions, either as a subject and an
object or as a subject to two different verbs. Thus the four words are divided
equally and the two pairs are symmetrically used. The repetitions are not
inane. History repeats itself but with nuanced differences.
ii) Modifications:
There
is a syntagmatic repetition of words in A7 and A9 and in B7 and B9. The verbs
used are different at the paradigmatic level and so this may be described as a
modification of the pattern of repetition discussed in the preceding unit.
There
is a modification in another sense. The first use of each verb (created/
taught) is intransitive and atelic whereas the second use of the same verb is
invariably transitive as well as telic.
The
reiteration of the verbs highlights the two important functions of God. He
alone has created the universe and at present man is the last species of
mammals in the chain of creation. He may replace man with another creation, if
He so desires. (35:16)
The
second function so lovingly discharged by Him is to provide man with the
logistic support and the syllabus for the education of the whole human race
because it naturally follows that the Creator alone and none else can inform
the created objects about the purpose of their creation and instruct them how
they can fulfil the purpose of their creation and justify their existence.
“Khalaqa”
is used as a verb and its noun form with its heightened connotation is
“Khallaaq”. “Aleem” (noun) is similarly related to allama / taught. These two
verbs ‘created’ and ‘taught’ are used twice in this passage; their noun forms
‘Khallaaq’ and ‘Aleem’ are paired equally twice in the whole of the Quran in
15:86, and 36:81. “He is the supreme Creator, of infinite skill and knowledge.”
Thus the relationship of the first revelation to the rest of the Quran revealed
during a span of twenty-three years is again reinforced.
Other
examples of modification are as follows: A3 and A4 constitute a construct
(mudaf) and a genitive (mudaf ilaih) whereas B4 and B5 constitute a sentence
comprising a subject and a complement. Its pattern is S(V)C.
A2 and B2 comprise structure words –
one, a preposition and the other, a conjunction respectively.
iii) Omissions:
Terence
Hawkes says in his book, “Structuralism and Semiotics”(p.27) “The absence of
certain words refines the meanings of those words that are present.”
A5
and B3 are empty boxes to show that A1-4 is a combination of an imperative verb
and a prepositional phrase and B1 is a holophrastic functioning as a main
clause and is followed by a coordinating word. This structural design
differentiates semantically the use of “Iqra” in boxes A1
The
empty box A8box A7
The
empty box B11
The empty box A12
iv) Additions.
In
fact, there is only one addition and it appears in the form of a noun clause in
the box B12
Summary:
Structure A
|
Structure B
|
|
1
|
Imperative verb+ Prepositional
phrase (Boxes, 1-4)
|
Imperative verb (repeated) +
conjunction+ Another main clause (Boxes,1,2,4,5)
|
2
|
Relative pronoun + Atelic verb
(Boxes, 6,7)
|
Relative pronoun (repeated) +
Atelic verb + Prepositional phrase (Boxes, 6-8)
|
3
|
Understood relative pronoun + Atelic
verb repeated as a telic verb + Object + Prepositional phrase ( Boxes, 9-11)
|
Understood relative pronoun + Atelic
verb repeated as a telic verb + Indirect object + Direct object (
Boxes,9,10,12)
|
This
table shows that each structure has three units and so there is holistic
symmetry in the first revelation. However, each unit in Structure A differs
from its counterpart in Structure B someway or the other and thus each unit has
an identity of its own. The sophistication of the syntactic structure warrants
a still deeper explication and exploration.
Structure
A is a complex sentence comprising one main clause and two subordinate clauses,
i.e., adjective clauses. Structure B is a complex- compound sentence with two
main clauses and three subordinate clauses. It is now obvious that the first
instalment of the revelation of the Quran comprises eight clauses.
According
to Terence Hawkes,” If the communication is angled towards the receiver of the
message, the addressee, then the conative ( or vocative or imperative )
function dominates.” (p.85) The first Quranic revelation is clearly orientated
towards the Prophet (May Allah bless and greet him) and this fact is borne out
by the repeated use of the imperative ‘Read’ or ‘Proclaim’ and the recurrent
use of the word ‘Your’ in “Your Lord and Cherisher” containing the deictic
function.
By
inaugurating the Quranic revelation with the imperative ‘Read’, God makes it abundantly
clear that the Quran is a ‘readerly’ text and not a ‘writerly’ text.
Consequently, clarity to secure human comprehension will be its chief
characteristic. The Quran will be
Quran-e-Mubeen
Terence Hawkes
observes, “There also exists the writer for whom the verb ‘to write’ is
intransitive; whose real concern is …to produce ‘Writing’.” (p.112) In this
Quranic revelation, ‘Read’ is used intransitively. The real concern is to
produce ‘Reading ’.
The skill of reading and the Quran are not distinguished from each other.
Instead, they are made identical. This is to emphasize that what should be read
primarily is the Quran if the activity of reading has to justify itself. That
is why the order ‘Read’ is not external to the text of the Quran but integral to
and inherent in it.
There is one
instance in the Quran where this word ‘Iqra’ occurs transitively. That passage
is as follows: Read thine (own) record; sufficient is thy soul this day to make
an account against thee. (17:14) If people disdain to read the Quran and secure
guidance from it here to regulate their lives, the end-result will be far from
happy. They will be compelled to read the record of their own activities on the
Day of Judgment. There will be no escape from it. The guilty will read the book
containing the record of their activities and exclaim, “Ah, woe to us! What a
book is this! It leaves out nothing small or great, but takes account thereof!”
(18:49 ) True welfare of
one’s own self demands that the Quran should be read often for self-improvement
and salvation.
‘Iqra’ is used
twice here and its variant form ‘Faqraoo’ is also used twice in 73:20.
EXPLICATION
Section A: 1-4:
“Read in the name of thy Lord and Cherisher”. This is the main clause. As God
is invoked in the act of reading, the act becomes value-based and highly
sanctified. It becomes a part of the life-long glorification of and dedication
to God. Reading the scripture then will not be a passive activity but will be
elevated into an active communication with God.
“In the name of
your Lord and Cherisher” is a significant phrase. The Lord and the Cherisher
(Rabb) is also a name and an attributive function of God. He has ninety-nine
names which in reality are His attributes. Among them “Allah” is considered to
be a unique personal name of God. Etymologically, it means “The only Real and
Genuine Deity”.
The Quran
(87:15) advises the Muslims to begin their Prayers by glorifying the name of
the Lord; similarly it advises them (22:28 )
to sacrifice animals during the Festival of Sacrifice by celebrating the name
of the Lord. These two examples are enough to show that the reading of the
Quran in the name of God is as much an act of worship as Prayers and the
sacrifice of animals are.
William Barclay
says, “In Hebrew the name means much more than merely the name by which a
person is called. The name means the whole character of the person.” (His
commentary on the Gospel according to St. Luke, p.143) “Make mention that his
name is exalted”. (Isaiah, 12:4)
According to
Hindu scholars, each yuga has its own peculiar source of liberation. Meditation,
for the people of Kritayuga; penance,
for the people of Tretayuga; archana, for those of Dwaparayuga; and Nama
Sankirtana, for those of Kaliyuga. The act of reading the Sruti (Quran) should
be done in the name of the Lord, as this book was revealed in the Kaliyuga.
The one
particular name selected in this revelation is ‘Rabb’ which connotes as follows
in Arabic: (1) Owner and employer; (2) Well-wisher, provider, care-taker,
protector; (3) Ruler, sovereign, policy-maker, administrator, chief executive.
This name is so comprehensive in its wide-ranging semantic wealth.
The
order to read is in consonance with and a natural corollary of this
multi-layered relationship that God has with every human being. The first
addressee of this order is Prophet Muhammad (blessings and peace to him) who is
employed by the Sovereign of this universe to convey the divine scheme of
prosperity for the whole of mankind in this age and the age to come.
“Read”
is a command which implies that the text in a written form exists before
reading could begin. The Prophet (blessings and peace to him) is commanded by
Allah to be a reader of the Quran through the very first word of the revelation
and so it follows that he is not the author or writer of the Quran. He has to
read God’s word by invoking God’s name.
Section A: 6, 7: “Who created”
This
is a non-restrictive adjective clause which gives additional information about
“Rabb”. The combination of ‘Creator’ and ‘Owner’ is to highlight the fact that
God, by virtue of being the Creator of the universe, is its Owner too. In the
capacity of the Owner, He protects and manages the universe and all that it
contains. As a part of this management programme, He had been sending
scriptures and prophets to different nations from time to time and, ultimately,
He sent the Quran to the whole human race through Prophet Muhammad (blessings
and peace to him). The era of global communication, addressed to humanity as
one family, began with ‘Iqra’.
A transitive
verb ‘created’ is used here intransitively or without a specific object or
objects. The verb is atelic in nature with its nominalization ‘creation’ as a
mass/uncountable noun. “He created (the whole creation)”. As all created things,
extinct or otherwise, cannot be listed exhaustively, the use of an atelic verb
is quite justified. Moreover, the act of creation requires a time stretch which
is inherently indefinite, the use of an atelic verb is linguistically most
appropriate.
God creates what
He likes. (24:45; 30:54; 42:49) In other parts of the Quran, some specific
objects created are briefly mentioned .“He who created Death and Life.” (67:1) “Verily,
when He intends a thing, His command is ‘Be’ and it is!” (36:82) “Say: Allah is
the Creator of all things: He is the One the Supreme and Irresistible.” (13:16)
“Praise be to Allah, who created the heavens and the earth and made the
darkness and the light.” (6:1) “Your Guardian-Lord is Allah, who created the
heavens and the earth in six Days.” (7:54) “Not for (idle) sport did We create
the heavens and the earth, and all that is between!” (21:16) “And Allah has
created every animal from water.” (24:45) “And of every thing We have created
pairs.” (51:49) “It is He who created you from a single person, and made his
mate of like nature, in order that he might dwell with her (in love).” (7:189)
“O mankind! We created you from a single (pair) of a male and a female, and
made you into nations and tribes that you may know each other, (not that you
may despise each other).” (49:13)
Section A8: The
pause or period here is not only spatial but also temporal. The process of
creation is an on-going process. New stars are born. New plants grow. This
process has been going for a long, long time. The age of the universe,
according to one estimate is 13.7 billion years. At one stage during this
period God decided to introduce man, the last of the extant species, into the
earthly scheme of things. The pause (A8) is a syntactic device to indicate a
pre-human phase of earth’s history.
Section A9,10 :
“(who) created man.”
In this passage,
‘who’ is implicit. By omitting the relative pronoun, the Quran makes use of a
rhetorical device called Anadiplosis. The same word, ‘Khalaqa’, is used as the
last word of the first verse and the first word of the second verse. The verb
‘created’ is telic here because it is bound by an object and its nominalization
will be ‘creatures’, a countable noun. Man is the last mammal to make his
appearance on the face of the earth. As the crown of creation, his advent was
an epoch-making event. The world has never been the same thereafter as he has
been endowed with certain properties not gifted to many other creatures. “We
have conferred on the sons of Adam special favours above a great part of Our
creation.” (17:70)
‘Al-Insan’ is a
generic term for mankind. Research is needed to find out why this term is
preferred in certain passages of the Quran in preference to other alternative
synonyms.
“He created man”
is a statement repeated in 55:3.
Section A11: Min
Alaq- out of (leech-like) clot of blood which clings.
Man has various
stages of physical growth. “Man We did create from a quintessence (of clay).
Then We placed him as (a drop of) sperm in a place of rest, firmly fixed. Then
We made the sperm into a clot of congealed blood, then of that clot We made a
(foetus) lump, then We made out of that lump bones and clothed the bones with
flesh, then We developed out of it another creature.” (23: 12-14)
“Do you deny Him
who created you out of the dust, then out of sperm, then out of a leech-like
clot, then out of a morsel of flesh, partly formed and partly unformed…” (22:5)
“He created you
all from a single person.” (39:6)
Out of these
several stages of development the stage of ‘Alaqa’ alone is highlighted in the
first Quranic revelation. This choice of and preference for ‘Alaqa’ has a
miraculous significance. (See Appendix 111 for further elucidation.)
Section B1: Iqra
An alternative
meaning of ‘Iqra’- Proclaim- has been preferred by me here because reading is
usually an individual- oriented activity. It may be carried on silently and
with concentration. It is a process of self- improvement and of establishing
rapport with the authors of mighty intellect. There is ‘a network of flexible
readings, re-readings, misreadings, surreadings, unreadings, irreadings and
antireadings’. (Andrew Wicking, Intertextuality of the Holy Books. 2004, p.94).
‘Iqra’ refers to the compulsive and clear reading par excellence with the
intention of securing eternally blissful life, through the Quran-oriented
existence here and now.
However, the act
of proclamation involves more individuals than one. It goes beyond self to
society. It is the first step towards mass communication. In Section B, the
subject of literacy, education, and enlightenment is the core subject. And so
to meet the needs of socialization, a loud and clear proclamation is
indispensable.
The semantic
nuances of ‘Iqra’ differ from Section A to Section B to the extent of treating
the two sections as two different texts, making intertextuality a distinct
possibility.
This
proclamation, as a part of educating mankind, should lay stress on the concept
of God. In Section A4, Rabb has the connotation of the Owner. God owns the
universe because He has created it. God owns all living creatures, including
man, because he is their Creator. (Vide Section A:7,9,!0) In Section B4, Rabb
has the connotation of Cherisher, Care-taker, Protector, Provider, and in
combination with Al-Akram (B5) has the additional meaning of the exalted and
bounteous Ruler, Sovereign, and Administrator. If this concept of God is seen
as the source of His educational policy, it becomes clear that He takes care of
us, He protects us, He provides for our survival and success in more ways than
one, and He expects us to discharge our duties as His vicegerents on earth. His
educational policy aims at the elevation and empowerment of the human race in
this world and at the restoration of paradise to it in the other world. All
through human history His educational policy has mirrored His scheme of welfare
for us when He sent prophets and scriptures to all nations from time to time
and ultimately it is mirrored in the well-preserved Quran and the
well-documented life and times of Prophet Muhammad (blessings and peace to
him).
Section B2; “And”
This
is a conjunction which makes this syntactic structure (Section B) a
complex-compound sentence. An imperative sentence in the form of a holophrastic
precedes the conjunction and a simple existential sentence- S(V)C- follows it.
This coordinating conjunction treats an imperative sentence and a declarative
sentence as units of equal status and is both paratactic and a formal
efficiency marker, i.e., the decoder is enabled to achieve maximum
understanding with the least effort.
Section B4,5: Rabbukal Akram
(Your Lord And Cherisher is most exalted and most bountiful.)
When
Allah asks the Prophet (blessings and peace to him) to read, He proposes to
initiate him into that art of living which will sustain him through thick and
thin and train him to cope with vicissitudes and to evolve into the noblest
icon of humanity.
‘Akram’
is the first complementary adjective used in the first revelation and it is the
only adjective in the passage. It denotes both status and character, God is
exalted and generous. A similar adjective, ‘Kareem’, occurs in 82:6,7. “O man!
What has made you careless concerning your Lord, the bountiful, who created
you, then fashioned, then proportioned you?”
Variants
of this adjective are applied to the Quran (56:77), to scriptures (80:13), to
the prophets (21:26 ), and
to worshippers (70:35) to emphasize the fact that He confers this quality on
them because of their association with Him.
The
effect of this proclamation is to impress upon man the fact that God is most
exalted and most generous and, instead of being careless and indifferent
towards Him, who cares, who loves, and who grants blessings and favours and
rewards, man should be deeply indebted to Him for his very existence and
survival.
God
extends His bounties to man in general, irrespective of their beliefs and
attitudes. “We have honoured (Karramna- an expression related to Akram) the
sons of Adam, provided them with transport on land and sea, given them for
sustenance things good and pure, and conferred on them special favours above a
great part of our creation.” (17:70)
Section B6-12: “who taught the
use of the pen, (and who) taught man what he did not know”
This
section introduces God as the Teacher and Guide of mankind. His bounty
manifests itself in the supply of the infrastructure for the dissemination of
knowledge, and in the preparation of the curriculum and the syllabus, and in
the recruitment of human teachers (prophets) for the sole benefit of mankind-
the target group. Prophets are appointees of God and definitely not
self-appointed.
Section A7, B7 and A9, B9:
“Khlaqa/ Allama” (He created/ He taught)
The
two statements are repeated twice. Once these verbs are used as atelic verbs
without objects and then these verbs are used as telic verbs with ‘Insan’/man
as the only object for both verbs. Thus the repetition has an inbuilt
variation. Though repetition is a device of textuality here, its function is
not disruptive but connotatively expansive and enriching.
It
may not be sheer coincidence that the hyperbolic noun forms of ‘Khalaqa’ and
‘Allama’- ‘Khallaaq’ and ‘Aleem’- are found in juxtaposition in two places only
in the whole Quran, revealed piecemeal over a period of twenty-three years. The
plaaces are 15:86, and 36:81. The two main verbs in the subordinate clauses are
repeated twice in the first instalment of revelation and their intensive noun
forms are also repeated together twice in the whole Quran.
Section B7: “Allama”/ (He)
taught.
Abdullah Yusuf Ali observes,”
The Arabic words for ‘teach’ and ‘knowledge’ are from the same root.”
(Footnote, 6206 in his commentary.)
The
Quran lays stress on the fact that God imparts knowledge to His creation and
does not want to keep the knowledge of good and evil beyond human reach. God
wants knowledge to be disseminated. For example, God teaches the angels and
they acknowledge that they do not know more than what God has taught them. (2:32 ) One of the angels, Gabriel,
teaches Prophet Muhammad (blessings and peace to him). “He was taught by one
mighty in power.” (53:5) And, Prophet Muhammad (blessings and peace to him) in
his turn is duty- bound to teach all those who look upon him as the officially
appointed Messenger of God. “We have sent unto you a messenger from among you,
who recites unto you Our revelations and causes you to grow, and teaches you
the scripture and wisdom and teaches you that which you knew not.” (2:151)
“Allah has sent down to you the Book and wisdom and taught you what you did not
know (before).” (4:113)
God
taught Adam. (2:31 ) God
taught Noah how to construct an ark. (11:38 )
God taught Abraham and so he said, “O my father! To me has come knowledge,
which has not reached you.” (19:43 )
God taught Lot . (21:74) God taught Jacob as
this verse shows, “He was, by Our instruction, full of knowledge.” (12:68) God
taught Joseph who says to God, “You have taught me something of the
interpretation of dreams and events.”(12:101) Moses was ordered to meet one of
the servants of God whom God had given knowledge from His own presence. (18:65)
“Therein (in the Torah) were you taught that which you knew not.” (6:91)
“And Allah gave him (David) power
and wisdom and taught him whatever (else) He willed” (2:251) God taught David
how to make iron soft. (34:10) “It was We who taught him (David) the making of
the coats of mail for your benefit to guard you from each other’s violence.”
(21:80) God showered His blessings on Solomon. (21:81; 27:16)
This
process of teaching is extended to all creation. “And your Lord taught the bee
to build its cells in hills, on trees, and in (men’s) habitations.” (16:68)
“It is Allah who teaches you.”
(2:282) “Allah knows and you know not.” (16:74) “Should He not know- He that
created?” (67:14) “He is the Creator supreme, of skill and knowledge
(infinite).” (36:81) “Allah is One who hears and knows all things.”(2:224) In
these verses, a triangle of God’s knowledge, His creativity, and His duty of
teaching and guiding mankind emerges clearly.
Section B8: Bil Qalam/ (the use
of) the pen.
The
pen marks the transition from an anthropological society to a historical one.
The pen marks all the difference between primitivity and civilization. The pen
makes it possible to preserve the intellectual heritage of one generation and
to transmit it to the succeeding generations. Mark Twain praises the printing
press in these words, “the incomparably greatest event in the history of the
world.” This compliment is equally, if not more, applicable to the invention of
the pen which is as much a precursor of the printing press as it is of the
teleprinter, of Waterman’s fountain pen, Laszlo Biro’s ballpoint pen, the
computer, the Digital Pen, and the Long Pen.
In
Islamic lore the credit of inventing the writing tool goes to Sheeth (alaihis
salam). Legend has it that Cadmus, a mythical Phoenician prince, introduced
writing to the Greeks. It is believed that the art of writing began in Mesopotamia and Egypt followed suit a hundred years
later. According to an Urdu bulletin broadcast by the BBC on October 7, 1998,
the finding of German research is that Egypt taught Mesopotamia the art of
writing.
The pen is an important ingredient
of the infrastructure of education and symbolizes education technology. It is
an external aid, symbolizing an integration of technology with education,
something which modern age can easily appreciate. The internal aids of
education are mentioned in the following verse: “ It is He who brought you
forth from the wombs of your mothers when you knew nothing and He gave you
hearing and sight and intelligence and affection, that they may give thanks (to
Allah).”(16:78)
The
tongue reads what the pen writes. By giving importance to the pen, the Quran
seems to reject Plato’s idea of writing “as a childish invention, an affront to
mature wisdom.” (Christopher Norris, “Deconstruction: Theory and Practice”,
p.65)
Section B9, 10:”Allamal Insan”
(He) taught man.
As the word ‘man’ occurs after a
reference to ‘Qalam /pen’, it may be presumed that this man is one who has
learnt the use of the pen and has been able to record events and experiences
and what he has heard and seen and thought and felt. The structural placement
of ‘bil Qalam’ in B8 and not in B11 where it should belong gives rise to a new
perspective on ‘al- Insan’ or ‘man’. The ‘al-Insan’ of Section A10 is thus
subtly and historically distinguished from the ‘al-Insan’ of Section B10.
The word ‘man’ is explicitly
repeated as the same object of the two verbs, ‘created’ and ‘taught’. It is a
clear indication that the whole of the Quran is going to address all those
members of humanity that it has been sent to address as its target group and to
identify what constitutes prosperity and perdition for them
Section B12: “Malam Yalam”/that
which he (man) knew not.
The purpose of teaching is to
produce learning. One learns what one does not know. Man begins his life in
this world in a state of ignorance but with the inborn potential for mobility
towards know ledge. Vide 16:78.
The
need for a curriculum and a syllabus is emphasized here. The duties and powers
of God form the core of this syllabus. God proposed to create a vicegerent on
earth. (2:30 ) A manual of
guidance for such a vicegerent is another major part of this syllabus.
“Say: ‘It is Allah who gives you
life, then gives you death, then He will gather you together for the Day of
Judgment about which there is no doubt’ but most do not understand.” (45:26)
“Then as to those who believed and
did righteous deeds, their Lord will admit them to His mercy: that will be the
Achievement for all to see.
But
as to those who rejected Allah, (to them will be said): ‘Were not Our signs
rehearsed to you? But you were arrogant were a people given to sin!” (45:30,
31)
Prophets are role models (2:124,
33:21, 60:4) and scriptures are regulators and sources of divine guidance and
mercy (10:57 , 11:17 )
Aspects
of the First Revelation:
Now there arises a question how
these five verses justify themselves as the first choice for revelation. If the
revelation had to begin with the instruction of reading only, then there are
verses like the following which would have served the purpose equally well.
“Recite what is sent of the Book by
inspiration to thee.” (29:45)
“And recite (and teach) what has
been revealed to thee, of the Book of the Lord; none can change His words.” (18:27 )
“And I am commanded to be of
those who bow in Islam to Allah’s will and to rehearse the Quran.”(27:91,92)
The selection of verses 96:1-5
for the first revelation serves many more purposes than the mere instruction to
read. One purpose seems to be to foster a scientific temper. This is done by
laying emphasis on the “How” aspect of the three main verbs used in the
revelation-read, create, teach. How should one read? The answer is that one
should read in the name of God. (Section A2-4) How did God create man? The
answer given is that God created man out of a mere clot of congealed blood. (Section
A11) How did God teach man? The answer to this question is that the pen was put
to good use as a tool for instruction. (Section B8)
The answer to the first ‘How’
refers to a mental cause; the answer to the second ‘How’ refers to a material
cause; the answer to the third ‘How’ refers to an efficient cause. This reiterative
emphasis on ‘How’ is to encourage the use of technical devices, to cultivate
the spirit of curiosity, and to develop scientific temper and enquiry.
There is the question, “What
did God teach man?” The answer is- what man did not know and could not have
known but for God’s explicit role. The properties and constituents of any given
object implicit in the question ‘What?’ are stressed. The biological taxonomy
of any living creature is implicit in the question ‘What?’
The cheek- by- jowl allusion to God’s
creation and knowledge, the allusion to the invention of the pen, and to the
repeated references to ‘Man’ seem to
emphasize the need for technology and inventions, the areas of scientific
study, and man’s role in expanding the horizon of scientific progress under
divine guidance.
Another aspect of the first revelation seems
to reveal a comprehensive historical perspective of the Author of the
revelation. In human history, the first stage ought to be the ultimate advent
of man. The statement ‘He created man’ marks the first stage. The second stage
commenced when the foundation for the era of communication technology was laid
with the invention and use of the pen. The statement, ‘He taught the use of the
pen’ refers to that landmark invention. God had been reaching out to mankind
through the medium of prophets and scriptures in different parts of the world
and at different times. The definitive and seminal revelation of the Quran
preserving for ever in a nutshell all the timeless and genuine teachings and
precepts revealed through the preceding prophets and scriptures of the world
commenced with the order “READ” to Prophet Muhammad (blessings and peace to
him) in the Cave
of Hira
“This Quran is not such as can
be produced by other than Allah; on the contrary, it is a confirmation of
(revelations) that went before it, and a fuller explanation of the Book-
wherein there is no doubt- from the Lord of the worlds.” (10:37 )
“Say: ‘In the bounty of Allah
and in His mercy- in that let them rejoice’: that is better than the (wealth)
they hoard.” (10:58 )
As the Quran conveys Allah’s
bounty and mercy, its revelation has a significance which will stand the test
of time and which will remain unsurpassed by any future development. It will
remain a most widely read Book; the human voice should bring forth its
concealed melody; and the art of governance should hold up to view the splendid
spectacle of social justice and harmony.
Carl Sagan offers another
perspective on human history and it refers to three stages too. Talking about
extra- terrestrial intelligent beings and their tentative presence, he says in
his book ‘Cosmos’, “Might they somehow have an inkling of the long evolutionary
progression from genes to brains to libraries that has occurred on the obscure
planet Earth?” The three landmarks which he prefers are genes, brains, and
libraries. When he mentions ‘genes’, he may have in his mind Charles Darwin’s
concept of random genetic mutation which led to the emergence of men as a new
species in different parts of the world. The Quran refers to the advent of man
too as the first stage and the presence of the word ‘Alaq’ or the clot of blood
is indicative of the father’s and the mother’s genomes coming into balance and
preserving their hereditary factors but the Quran makes it clear that this
takes effect not as a result of random genetic mutation but as a result of
God’s role as the Creator. Ignoring other stages of creation, the Quran prefers
the stage of ‘Alaqa’ here to emphasize the factor of hereditary genes. Isn’t
this choice of ‘Alaqa’ miraculous?
When Carl Sagan refers to
‘brains’, he may have in his mind the definition of Aristotle that man is a
rational man. This definition exalts intellect as the key to the sustained
promotion of human capabilities and development. The Quran prefers a verb
‘taught’ to the noun ‘brains’ that Carl Sagan uses. Teaching is directed
towards the cultivation of the brains. The Quran presents God as the Teacher of
mankind and Carl Sagan thinks of ‘brains’ without any reference to God.
When Carl Sagan refers to the
‘libraries’, he may have in his mind the outcome of the cultivation, education,
and enlightenment of the brains. The libraries preserve and store this outcome
and make it accessible to and retrievable for posterity, advancing and
enriching this outcome thereby. What Carl Sagan calls ‘libraries’ is
anticipated by the use of the term ‘Qalam/the pen’; it is a mechanism which
makes the emergence of libraries possible.
No.
|
Carl Sagan
|
The Quran
|
1
|
Genes
|
Alaqa/ clot of blood
|
2
|
Brains
|
Allama/ taught
|
3
|
Libraries
|
Qalam/ pen
|
The
chart above shows how the first revelation of the Quran anticipated in a miraculous manner Carl Sagan’s interpretation
of human history and his definition of modern progress. The element of
modernity in the Quranic revelation is too pronounced to be ignored. The
supremacy of the Quranic approach to human history lies in its emphasis on the
role of God and of the scriptures, and of the Quran in particular. It is
unfortunate that such a brilliant astro-physicist like Carl Sagan denied
himself the blessings of the Quran and died in that state of privation.
Besides
dealing with science and history, the first revelation with the theory of
education too. God is presented as the teachers’ Teacher who prescribes the
syllabus, selects the scriptures, revises and updates them, and recruits the
prophets as human teachers according to His will and pleasure. The prophets are
not self-appointed. Ther role is to expound the scriptures and to elevate
humanity to a high level of intellectual enlightenment and ethical excellence.
According
to the educationists, there are three components of the human personality and
they are known as the cognitive, the psycho-motor, and the affective
components.
These components are taken care
of in the first revelation as follows:--
Cognitive component: Knowledge of
the name of the Lord, knowledge of His attributes, teachings of God, removal of
ignorance.
Psycho-motor component: Reading
Affective
component: God’s affection, bounty, and grace as shown in the words ‘Rabb’ and
‘Akram’, and in His sustained campaign to spread knowledge. Attention should be
drawn to the use of the single adjective ‘Akram’ in connection with God as the
Teacher.
Constant
increase in knowledge, generous quantum of wisdom, the company of people
endowed with moral excellence, and the avoidance of ignorance, superstition,
and prejudice are some of the ideals of the Quranic theory of education.
Uprightness in social behaviour is given a pride of place. A Muslim is
sensitized against indecorous, shameful, unnatural, and obscene conduct.
The
Quran trains a Muslim to function efficiently as a vicegerent of God on earth,
as a cautious consumer of resources, as a responsible member of society, and as
a generous contributor to the welfare and well-being of one and all
Moreover,
the first revelation is an excellent introduction to the doctrinal base of
Islam. There are three important beliefs- belief in one God, belief in
Prophethood, and belief in the life hereafter. With regard to the first belief,
the first revelation has the following details:- God is one and He has created
all things. The scientists lump life into three categories- bacterial,
archaean, and everything else. He is the Creator of man and He feeds him and
takes care of him in several ways. God is most knowledgeable, most beneficent,
and most bounteous and honourable. One of the ways in which He takes care of
man is that He teaches and guides him and tells him what is good and what is
evil and how he should promote goodness and eradicate evil in all walks of
life. In this task of shaping human personality, He makes use of education and
technology (as represented by ‘Qalam’), of parents (Alaq), of scriptures and
prophets (Iqra), and prescribes the universe and man for study (represented by
‘Khalaqa’ and ‘Insan’ here and ‘Aafaq’ and Unfus’ in 41:53.)
Belief
in Prophethood is emphasized. The order to proclaim, communicate, and teach
mankind is given to Prophet Muhammad (blessings and peace to him) in the
expression “Thy Lord and Cherisher”. “Thy” refers to Prophet Muhammad
(blessings and peace to him). The duties of a prophet as listed in the first
revelation are: reciting revealed verses, proclaiming the message of God to
mankind, bringing mankind closer to their one and only Creator, explaining how
God is bounteous, obeying God’s orders, and becoming instrumental in God’s plan
to educate and enlighten mankind. The agglutinative nature of Arabic script comes in handy to stress the
symbiosis between Allah and His messenger by writing ‘Rabbuka/Thy Lord and
Cherisher’ as a single word.
Belief
in Aakhirat/Hereafter has a unique educative and purifying value and so the
Prophet (blessings and peace to him) has given it due importance in his
teachings. What man did not know is a broad area which includes ignorance about
life after death. The Quran says, “They know but the outer (things) of the life
of this world but of the end of things (Aakhirat) they are heedless.” (30:7) In
another place, the angels’ question put to the unbelievers is given as
follows:- “Did not the messengers come to you from among yourselves, rehearsing
to you the signs of your Lord and warning you of the meeting of this Day of
yours?” (39:71) This belief poses a problem to them. “Still less can their
knowledge comprehend the Hereafter.” (27:66)
These
verses make it clear that God and the prophets have been foretelling mankind
about the true life (89:24) for which this life is but a preparation and this
prophecy has been a vital component of divine instruction imparted down the
ages, and particularly from the time the pen began to play its role in divine
teaching. Indifference to the concept of the Day of Judgment/Resurrection may
qualify for divine wrath and for spiritual benightedness. In fact, the Quran
says that those who believe in that Day are truly men of faith and knowledge
and this foreknowledge puts them in an advantageous position over those who did
not possess this knowledge. (30:56) The pen was used and the scriptures were
sent to convey this knowledge. “The Hereafter is better and more enduring. And
this is in the Books of the earliest revelations- the Books of Abraham and
Moses.” (87:17-19)
APPENDIX- 1 The
First Revelation and the Bible
According
to Hazrat Ayesha (May Allah be pleased with her), the first revelation came to
Prophet Muhammad (blessings and peace to him) when he was all alone, engrossed
in prayer and meditation in the Cave
of Hira Mecca . Archangel Gabriel
(salutation to him) appeared like a human being before him, and asked him to read.
He replied, “I don’t know how to read.” The archangel hugged him with
suffocating force and then let him off. This encounter was gone through three
times in all its details. Afterwards the archangel read out aloud the first
five verses of Chapter 96 which the Prophet could read and remember.
The sudden appearance of an
unfamiliar figure, the three hugs, and the delivery of an epoch-making message
shook the Prophet’s composure and he became unnerved. He rushed back home to
the affectionate and reassuring company of his wife, Hazrat Khadija (May Allah
be pleased with her) and requested her to cover his trembling body with some
cloth for warmth.
The
Prophet’s reaction is a testimony to the fact that his appointment to
Prophethood was an experience for which he was totally unprepared, and it was
as natural as the reactions of Manoah (Judges, 13:22) and of Zacharias (St.
Luke, 1:12) and of Virgin Mary (ibid.,1:29) when each one of them had a chance
encounter with an angel.
The
circumstances leading to the delivery of the first revelation to Prophet
Muhammad (blessings and peace to him) bring to mind an excerpt from Isaiah
(29:12).
“And the book is delivered to him
that is not learned, saying, Read this, I pray thee; And he saith, I am not
learned.” The circumstances as narrated by Hazrat Ayesha seem to clarify what
is vague in the excerpt from Isaiah. The book in question is the Quran, and the
delivering agent is the archangel Gabriel. The Prophet said to the angel, “I
don’t know how to read” and in Isaiah, 29:12 the same statement is given as “I
am not learned.” The Biblical passage confines itself to the instruction ‘Read’
but the first revelation of the Quran, though it begins with the same
instruction ‘Read’, goes further and what follows in just twenty words or so of
Arabic is nothing less than a miracle as the word of God cannot but be a
miracle. In Isaiah, the instruction to read is external to the book whereas in
the Quran, the verb ’Read’ is intransitive and an internal part of the scripture,
the Quran.
APPENDIX 2- The
First Revelation and Caedmon
Something
similar to what happened to Prophet Muhammad (May Allah bless and greet him) in
the Cave of Hira, it is reported, happened to Caedmon in his old age in
Northumbria, England, some fifty or sixty years later. Caedmon was not a
learned person or a monk. He did not know how to sing or play a harp. He had no
skill in composing poems. He avoided social gatherings precisely because of his
lack of musical and poetical attainments.
One
night when he was asleep, he dreamt that someone was calling upon him to sing.
Caedmon replied that he could not sing. But that mysterious person persisted
with his request. So Caedmon wanted to know on what theme he should sing. He
was asked to sing about the origin of created beings. To his own surprise he
began to sing melodiously and words flowed spontaneously from his lips. He
praised God as the Creator and the Guardian who created the sky as the canopy
and the earth as a dwelling place for men.
Caedmon
then woke up from his dream and surprisingly he could recollect the words he
composed in his dream. He laid the foundations for the Anglo-Saxon Christian
poetry.
It
was in a wakeful state that Prophet Muhammad received a message whereas Caedmon
began to sing in his sleep in response to the second request from the
mysterious person, and the composition was his own. Both Caedmon and the
Prophet were not learned persons. One was asked to sing and the other was asked
to read. In the First Revelation explicit emphasis is on the creation of man;
in Caedmon’s first composition the emphasis is on the creation of the heaven
and the earth. In the First Revelation God is presented as the Preceptor and Mentor par excellence.
Caedmon is silent on this aspect of God’s. There is brevity in the First
Revelation. Moreover, the sophisticated craftsmanship of the First Revelation
has no parallel in Caedmon’s composition.
APPENDIX 3- The
Choice of “Alaqa”
The
First Revelation tells us that God created man out of a leech-like clot of
blood. In other places in the Quran, the origin of life and of human life in
particular, is discussed. “We made from water every living thing.” (21:30)
“From (the earth) did We create you.” (20:55) “We created you out of dust, then
out of a leech-like clot (Alaqa), then out of a morsel of flesh.” (22:5) “Man
We did create from a quintessence of clay; then We placed him as (a drop of)
sperm in a place of rest, firmly fixed; then We made the sperm into a clot
congealed blood; then of that clot We made a (foetus) lump; then We made out of
that lump bones and clothed the bones with flesh; then We developed out of it
another creature.” (23:12-14)
There
are several material causes for the origin of man, as explained in the verses
above. Out of these material causes, one particular material cause, ‘Alaqa’,
has been selected. Why? One reason may have been the necessity of maintaining
the rhyme scheme. The first verse ends in ‘Khalaq’ and so for the sake of the
rhyme, the second verse ends in ‘Alaq’ ‘Alaqa’ is singular and ‘Alaq’ is
plural.
There
may be a more important reason to reject ‘dust’ and ‘a drop of sperm’ and to
select ‘Alaqa’. In the condition of ‘Alaqa’ the genes and the hereditary
factors, both from the male and the female lines fuse and merge. Carl Sagan’s
choice of ‘genes’ is in sync with the Quran’s choice of ‘Alaqa’. The parental
duty of training the children is enshrined in that expression.
The
following observation may be applicable to all mammals. It is quoted in the
hope that it will be of interest to many and it may enable us to appreciate the
choice of ‘Alaqa’.
“How
the cell brings the two genomes (father’s and mother’s) into balance is still
not known. Thomas Haaf of the Max Planck Institute for Molecular Genetics in Berlin and his
colleagues have part of the answer. Using a technique that made male DNA glow
blue, they looked at mouse eggs that had just been fertilized. To their
surprise the two genomes kept well apart until at least the third cell
division. This separation makes it easier for enzymes to revive the paternal
(genes) chromosomes.” (The Hindu, December 2, 1999, p.27)
