Аль-Хаджж 22:31–60

The central force in this universe is only one, and it is the Being of the one God. One who attaches himself to God has, as it were, found his real abode. He stands on firm ground. Unlike him is one who does not attach himself to God or who only outwardly accepts God, but in his heart of hearts is attached to someone else. Such a person is in effect cut off from that centre, apart from which there is no other centre in the universe. The condition of this individual will be like that described in this verse.

The rites of worship or prayer in Islam have two aspects—the outward and the inward. The inward aspect is the real essence of worship. The outward aspect serves as a symbol (sha‘irah, pl. sha‘a’ir) of this inward aspect. The rites specified by God cannot be treated as being carried out properly if they are simply observed outwardly. In order to be properly observed, these deserve to be performed with a pure and God-fearing heart. Animals specified for sacrifice are among God’s symbols. They are the symbols of realities and not the realities themselves. In order to please God, it is not enough to colour these animals, or to abstain from riding them or utilizing them in any manner. God’s pleasure lies in whatever is done being done purely for His sake. What God appreciates is the innermost feelings of the heart and not merely external trappings.

Whatever products a man avails of in this world—be they agricultural products, animal products or industrial products—they develop in him one of two different types of mentality. With one he either thinks that all the material things he possesses are the result of his talents and hard work, or he attributes their availability to the blessings of certain pagan gods. This mentality is entirely polytheistic. With the other way of thinking, whatever a man receives is considered the gift of God. Charity and sacrifice are the prescribed methods of the external expression of these feelings. The individual offers a part of his earnings for the sake of God, and in this way, he admits that whatever he possesses is the gift of God and not the result of his talents. If a man acquires knowledge of God (ma‘rifah) in the true sense, the condition of his heart will be the same as is described as ‘the humble’ (al-mukhbitin) verse 34. Such a man will, with his body and soul, turn towards God. He will be overwhelmed with feelings of humility and modesty. He will tremble at the thought of God. He will start considering everything he has as belonging to God and not to himself.

Had there been no animals like camels or cattle in this world and had there been only wild beasts like tigers, bears and wolves, man would have found it very difficult to put them to use, and it would have been absolutely impossible to offer them up for ritual sacrifice on a general scale. It is a great blessing of Almighty God that He created not only wild beasts but also some animals who, by their very nature, have the tendency to surrender themselves to human beings, this surrender takes its ultimate form when man can slaughter them for food and sacrifice. The rites of sacrifice have been prescribed, not because God needs meat and blood, but purely as symbolic actions. The sacrifice of an animal is symbolic of the man who has sacrificed himself for the sake of God. This is, in fact, the sacrifice of one’s own self which takes the shape of the sacrifice of an animal. Such people are fortunate for whom the sacrifice of animals becomes synonymous with the sacrifice of their own selves.

When servants of God opt for the path of God, they are not alone in this world. When heedless, arrogant people make them the target of their persecution, God takes the side of the devotees against the persecutors. Initially God tests the sincerity of his proponents. But then He comes to the help of those who, having undergone this test have proved their sincerity. He creates such circumstances for them as may help them to overcome all kinds of hurdles and continue to adhere to the Truth. The real task of the believers is solely to keep calling people to the truth. Once launched on this course, they remain steadfastly upon it. They sometimes wage war, if necessary, but their war is always defensive, never aggressive. If a group remains in power for a long time, it becomes arrogant and boastful. Therefore, God has devised the law of ‘repelling’ for this world. He manages again and again, to dislodge one group from power through another group. Thus the political balance of power has remained steady throughout history. If God did not resort to this method, then human high-handedness would grow to such an extent that even sacred institutions like places of worship would not remain safe from the depredations of the wicked.

The special condition for a man to be entitled to God’s help is that he should not become corrupt, even if he comes to possess power. The elevation of his status should result in an increase in his modesty and humility. Those who are righteous in this manner before acquiring power are the ones who can prove to be righteous in the conditions prevailing after their acquiring power. Such are those who, when given power, show humility before God, and fulfil and discharge the rights of their fellow human beings. In the affairs of life, they do whatever pleases God and refrain from doing whatever displeases Him.

The people who denied Abraham and Moses were their contemporaries and not those living when this verse was revealed: by the time the Quran was revealed, all the people professed to be followers of these prophets. The same thing happened in the case of all the other prophets. The people of their age disbelieved them, and it was the successors of these very people who elevated them to the status of greatness and holiness. The reason for this is that, in his own times, a prophet is simply a call-giver without the trappings of greatness, but in later ages, a history of greatness gathers round his name. The people of every age have proved that they are not capable of recognising a prophet,—a lonely herald of Truth. They can recognise a prophet only when greatness already attaches to his name. The Prophet Muhammad brought the same message as was brought by Prophet Abraham and Moses. But the people of his age, who were proud of being associated with Abraham and Moses, refused to accept him. This shows which people are in reality believers in a prophet. The real believers in a prophet are those who recognise the ‘call-giving’ prophet while he is still at the stage of having no signs of greatness attached to him. Those who recognise him only when he has achieved greatness are simply believers in history and not real believers in the Prophet of God.

Before God, people with eyes are those who look at things in order to learn a lesson or draw wisdom from them. Those who see things without learning a lesson from them, are blind in the eyes of God. Their seeing is like that of animals, not human beings. God has spread on the earth innumerable lesson-giving things. Among them are the ancient memorials left behind by past nations. These nations once enjoyed pomp and power, but the signs of their existence today are nothing but a few dilapidated ruins. This reminds everybody of the fate he is finally going to meet. But when people lose the mind’s eye, the eyes on the face will fail to show them anything meaningful.

In this world, if an individual or a community rebels against God, God catches hold of that individual or community. But God does not make haste to do so. Man may lose patience in a day, but God does not become impatient even for a thousand years. God may observe disobedience among people, yet gives them ample opportunity to reform themselves, if they are so inclined. God catches hold of wrongdoers only when they have finally proved that they are guilty and incorrigible. God treated people in this manner in the past and people of the future will also be treated according to His immutable method.

The real matter is that man is going to enter a world where it is only believers and pious people who will have eternal comfort and not those who arrogantly ignore the Truth. The real purpose of the Islamic call is to warn people of this coming Day. The sole duty of the giver of the call is to warn people. All other matters relate to God alone, for it is He alone who is at the helm of affairs.

It invariably happens that when one proclaims the divine Truth, whether he is a prophet or not, his opponents bring up various types of irrelevant points with a view to casting doubt on the truth of the message. Such points are always baseless. However, when they are raised, the preacher finds the opportunity to clarify his message and make it more cogent and well-established. This enhances the faith of sincere believers. Thereafter, their bonds with God become still stronger. But for those who are devoid of sincere understanding, these baseless objections become a source of trial for them. They are misled by them and move away from the Truth. ‘God will surely guide the faithful to a straight path’ means that those who are really sincere in their faith are not affected by false propaganda. They are never misled by the magic of false words. Their faith gives them deep insight into things, so that they are not carried away by outward appearances.

A prophet’s call is marked by the greatness of convincing arguments. But those who are accustomed to seeing only outward greatness, are unable to detect the inner greatness of the prophet and consequently deny it. Such people are always in doubt because they want to see the Truth in external glory. And it is the way of God that He brings Truth in the abstract to people, so that those who recognise Truth may acknowledge it and attach themselves to it and those who are enamoured of outward show may ignore it and prove themselves finally guilty. Denying the signs means that man ignores the Truth, even when it is supported by sound argument. He is not willing to accept the Truth, even if it is staring him in the face.

A man who is sincere in his faith, tolerates the sacrifice of anything belonging to him. The one thing he is not prepared to sacrifice is his faith. In pursuing this course, if he is required to leave his home, he leaves it, and if he has to give something, he gives it. He is tied to faith forever until he dies. Those who prove in the life of this world that they consider their faith to be the most valuable thing, will be highly appreciated by God and they will be given the most valuable thing in the life hereafter. There they will spend an eternal life of comfort and happiness.

The people of faith were enjoined to adopt the ways of God who is forgiving and merciful, in that He repeatedly overlooks the excesses of the people and forgives them. Therefore, the respected companions (of the Prophet) were adherents of this divine code of ethics. They were subjected to atrocities, but they tolerated them. Provocative language was used against them, but they overlooked it. Yet, it happened that when some excess was committed against some Muslims, they gave way to a sudden emotional outburst, and retaliated. Harm was inflicted on them, so they inflicted harm in return. Their opponents, taking advantage of this, started vigorous propaganda against the Muslims. Forgetting their own persecution and, treating trivial actions on the part of the Muslims as an atrocity, they started defaming them. Such action shows the worst type of meanness. Those who indulge in such meanness are in reality challenging the honour of God. Apparently they are trying to prove a Muslim to be an oppressor: in reality they are themselves the worst oppressors and can bring no harm to the people of faith by their false propaganda. In consequence, they will meet with the severest punishment for their transgression.