Quran wa tafseer Part 2 [Shakir 1:2] All praise is due to Allah, the Lord of the Worlds. [Yusufali 1:2] Praise be to Allah, the Cherisher and Sustainer of the worlds; [Pickthal 1:2] Praise be to Allah, Lord of the Worlds, [Pooya/Ali Commentary 1:2] AL HAMDU Alhamdu means that (all) praise, thanks, gratitude, be to Allah alone, not to any one else, from the beginning of the universe to its end, not under compulsion, but because He alone, and none else, deserves to be praised, not only for the fulfilment of his particular desires but also, mainly, for all the bounties and blessings made available to man in his existence. The love of the merciful for His creation is so deep and fulfilling that no compensation, even in the form of gratitude, can be offered to Him. In fact He needs no return. The divine mercy is independent of gratitude. It reaches and covers all the created beings whether the creatures show gratitude or not for the benefits and bounties they make use of and enjoy. The smallest bounty is an unconditional favour. Man does not deserve it, nor has he any right to claim any favour from the Lord. It is the all-embracing mercy of the merciful Lord which reaches one and all, whether any creature asks for it or not, whether the recipient acknowledges it or not. A person likes to be praised if he accomplishes or acquires something extraordinary, novel or very important, after investing his best efforts, but the good in Allah is with Him. He has not acquired it. He is goodness itself in its fullness and perfection. He is not in need of praise. In a prayer, He is praised, only to make the pray-er love and cherish the attributes which are praised, because as a matter of course, he would like to possess the attributes which he is praising. The all-knowing Lord-nourisher is fully aware of the needs and wants of all His creatures more than they themselves know. He bestows His favours and bounties without receiving petitions from them, yet to educate, train and discipline the mankind, prayer, in which He is praised, is necessary, so that man remains attached with the merciful creator, while enjoying the divine bounties, conscious of the absolute sovereignty of the Lord of bounties and grace. Aqa Mahdi Puya says: To find out the truth in connection with the praise and the praising (hamd) the question as to who praises whom, must be answered. Man can praise Allah if his existence is presumed to be as eternal as Allah, whereas, in fact, it is Allah who created man and taught him how to praise. Truly, the praise as well as the praising both belong to Allah. Allah is the hamid, the praiser, and also the mahmud, the praised. There is none else other than Allah who is the subject as well as the object of the praise, and in this sense no one can share His praise. This is implied in the preposition li (for), which signifies the exclusive authorisation. Hamd, adoration through praise, takes the place of gratitude to be expressed for getting favours and bounties. Man, by nature, shows his readiness to yield to love and compassion, even to the extent of unconditional surrender. To depend upon the co-operation and help of others is human. When he finds that someone, attached to him, is taking interest in his well-being, he is automatically drawn to him. His desire for a happy life makes him go after that which helps and protects, and avoid that which he finds harmful to his existence and welfare. By realising that praise, in any form or content, must be for Allah, and for no one else, and that Allah alone deserves every praise and adoration, man is freed from the fear of awesome tyranny, corruption and servitude which he presumed that the dreadful and false gods would inflict upon him. On the contrary now he knows that his real master is the Lord of beneficence and mercy whom he approaches through His praise . He is free to get as near to Him as he likes in order to earn more and more from the bountiful benefactor who Himself is ready to bestow favours and bounties, in abundance, on the sincere seeker and on those on whose behalf He is beseeched. The Arabic word shukr implies gratitude for some particular favour, whereas hamd, without reference to any particular quality, is an objective gratitude, for all that is good and gracious, profitable and advantageous. It may also involve the idea of free, unrestricted and unqualified admiration. But, again, admiration refers to the Arabic word madh which is used both for the animate as well as the inanimate objects, without necessarily implying that existence of the qualities admired depends on the conscious will of the object, in which case admiration will relate to the qualities admired, not to the possessor of those qualities. Allah is never praised in this sense. The prefix al confirms that hamd is for no one but Allah who alone, not merely on account of the manifestations of the divine attributes, but because He is the sole owner of those glorious qualities, deserves to be praised; identifying His self-existent absolute self. The qualities belong only to Him alone, to none else, and it is so for all times since eternity, and will be so till eternity. So, in this sense the English word praise should be understood and used as a translation of hamd. Hamd (the praise) is Allahs. It has no beginning and no end. We, the created beings, do our best, within our limitations, to give expression to the real praise (hamd). His hamd, as His grace, is unlimited and continuous. No one can praise the merciful even for a whole life-time and say that justice has been done, because every time one gives thanks to Allah he inhales and also exhales, drawing in the good life-giving air and exhaling the bad air, two bounties he is receiving for which only once can he say I thank the bountiful Lord. It is impossible to thank Allah for the innumerable bounties He has put at the disposal of man, right inside his body, and in the world where he lives as an individual as well as a member of the community. Even the thanks and praises he offers to the bountiful have been taught to him by the Lord of the worlds. Therefore, every creature is, all the time under the obligation of the bountiful grace of Allah. By praising, we reach the stage where the infinite goodness of our Lord purges out of us the taste for evil and creates in us the eagerness to get nearer and nearer to Him to earn His mercy which purifies us and reflects in us the divine attributes. RABBUL ALAMIN Rabb in Arabic stands for nourisher, cherisher, and sustainer. According to Raghib, an Arab lexicologist, the word rabb signifies the fostering of a thing in such a manner as to make it attain one condition after another until its goal of completion. Our Lord is He who gave unto everything its form, and then guided it aright. (TAHA; 50) This is rahmah, mercy, from the rabbul alamin. The love and mercy of Allah towards His creatures surpasses, in quantity and quality, the love of both the father and mother put together. From the birth to the last breath everything in the universe depends upon the rububiyat, the nourishing, cherishing, sustaining and protecting aspect of the mercy of the Lord of the worlds. No single English word to give the meaning of the word rabb could be found, but Lord seems to be the only alternative if readers remember the above noted description whenever the word Lord appears in our text. RUBUBIYAT Aqa Mahdi Puya says: Rububiyat speaks of another attribute - lutf , meaning tenderness and refinement in diffusing through every ones mind and feelings to know the needs and make available the necessary means of satisfaction. This position gives authority to exercise legislative powers which, in fact, justifies the establishment of the office of nabuwat and imamat. By making Allah known as the rabbul alamin, Islam has disclosed the truth to mankind that He is the Lord of everything in the universe, be that human, animal, vegetable, mineral, perceptible or imperceptible, visible or invisible, near or far, in the earth or in the heavens, or in between them. With infinite power, able to do all things, the all-wise almighty creator of matter and meaning is a supreme sovereign in every aspect of His absolute authority. His independent will extends to and covers all kinds of the worlds created by Him. The five mystic classifications of the worlds are as under: Material or physical NASUT Metaphysical MALAKUT or supernatural Spiritual JABARUT Divine LAHUT Imperceptible and GHAYBUL GHAYUB unknowable The rububiyat begins to operate as early as the will to create a being takes effect, and continues to nurture the created being with love, care and never-ceasing vigilance, providing all its needs according to the changes it goes through. It is like a self-imposed duty to guide the creature to make conscious efforts to avoid harm and avail profit. Verily, We have created everything by (the right) measure. (QAMAR: 49) Things necessary for the living beings, all over the universe, in all times, are available to satisfy various wants and needs. The quality and quantity of the resources have been determined according to the collective requirements of all that which has been created. Some things are rare, some things are plentiful, but at all events nothing is less or more. A thoughtful study of the complex of things brings the obvious fact to light that there is only one single owner master who has set the wonderfully harmonious working of the universe in motion, allowed life to be created, and in addition, enabled each and every creation to put into effect the aim of its being brought into existence. The heat of the sun changes the water into a mass of fog and the wind takes it to the sky in the shape of rolling clouds and drives them over various parts of the earth; and when the stored water in the clouds melts on account of the solar glow, it rains all over the earth. The earth receives the water and grows food for all the living beings. Every being finds, all that which serves to maintain life on earth, ready, as soon as it comes into being, duly provided and arranged in the required quantity and quality. The milk, a new-born baby feeds on, is ready in the mothers breasts well in advance of its birth. The merciful rabbul alamin has provided manifold bounties for the survival and happiness of the incomprehensibly large number of the members of each of the innumerable species in the universe. There is perfect harmony and undisturbable control in the continuous working of nature. Each creature, perfectly formed and fully equipped, has an inherent capacity to make use of the available resources of the bounties, and obtain its own means of sustenance from one complete regular system. This orderly arrangement, according to the Quran, takes effect by means of taqdir and hidayat. Taqdir means consider a thing well; fix in measure and quantity, render possible. Imam Ali ibn abi Talib had said: Allah had conditioned and circumstanced the operation of all that has been created under precise (self) regulating laws, in the sphere of time and space, made their unlike, complex and diverse dispositions agree and fit well together, implanted and infused rhythm and balance and co-ordination in their nature, to give them the inbuilt discipline that follows an orderly system. (NAHJ AL BALAGHA) The appropriate assignment of a prescribed condition is taqdir, a precise system of laws which cannot be tampered with or led astray outside its logical course by any force except by almighty Allah, who is omnipotent and able to do all things. The perfect working of the well defined plan under definite laws depends upon His justice. As the 26th verse of Ale Imran says: In Thy hand is all good, the almighty Lord through these precise laws, governing the operation of creation, has provided the living beings all the opportunities to make effort and win success by relying upon them. The whole complex of the immeasurable universe is working in perfect harmony, keeping the living beings inhabiting it, and the living conditions and circumstances provided for them, in co-operative accord. No one can make the slightest attempt to disturb the predestined nature of creation. The law of cause and effect can never be made to stop its inevitable function. The various elements can never do otherwise than as they have been directed under the divine laws of the nature. In this sense the meaning of the word taqdir should be understood. Hidayat means right guidance. All the living beings, all over the universe, are motivated to exercise their free choice and do that which is meaningful and profitable, and avoid that which is absurd and harmful, by discovering, understanding and making use of the controlled by precise laws environment. Taqdir governs every natural phenomenon and hidayat directs all the activities of the living beings. Their combined application is universal. Every being in the universe is so perfectly designed that each fulfils its own individual needs from one and the same environment. But in order to refer to the particular aspect of sustenance and preservation which the nourishing and preserving Lord justly and mercifully supplies for the benefit of His creatures, a few typical examples are sufficient. A newly born child at once sucks the mothers breast. The roots of the plants and trees absorb from the earth only that which helps their growth, leaving out the unessential, notwithstanding its presence in the soil. As soon as a fish is born it swims. Every creature functions under the divine guidance. Glorify the name of your Rabb (the Lord) the most high; He who creates then fashions in the proportion. And He who has planned, then guided, (ALA: 1, 2, 3) The whole universe has been designed, created and guided (to function according to the divine laws) by one single authority who is eternal., almighty, all-knowing, all-just, benevolent and merciful. The perfect unity and harmony found in the sustainment of the creation points towards the supreme authority of one Lord of the worlds. There is no room for anyone to claim the position of a false god or goddess because for sustenance he or she also depends on the rabbul alamin. So all unreasonable beliefs in the false imaginary deities are destroyed for ever. (He is) the Lord of the heavens and the earth and all that which is in between them. (SHU-ARA: 23, 24) Alamin means the heavens and the earth and that which is in between them. According to the Quran, out of the seven heavens, the lowest is the starry space (sama ud dunya), above which, there are six heavens, not physical in nature, but controlling the physical region as the intermediary stage to the ultimate. The physical directions, up and down, are relative definitions. The ultimate, the goal or the termination is the Lord of the worlds. The most sublime being, who encompasses and penetrates the whole universe, is the absolute high (up). They ask you of the hour; whereto (is) its anchorage? Wherein are you (concerned with) its notion? Unto your Lord (alone) is its termination, (NAZI-AT: 42-44) The most finite and least encompassing and penetrating or the lowest (down) is the water, as described by the Quran. Aqa Mahdi Puya says: The above noted verses give the most credible explanation of the anchorage of all efforts or strives. It is the sa-at or the qiyamat. As explained above the absolute ups and downs is a guidance for the solution of many theological terms of utmost importance such as mi-raj, qiyamat, the angelic spheres and the other abstract realms. By introducing Allah as the rabbul alamin, Islam has warned and alerted mankind not to do injustice to any creation of Allah. He will punish the unjust offender because even the smallest degree of injustice displeases the just Lord of the worlds. Also, this term makes man realise that Allah is the master not only of mankind or animate and visible objects but He is the Lord of everything in the universe - human or animal, vegetable or mineral, visible or invisible, perceptible or imperceptible, near or far.
Posted on: Fri, 29 Nov 2013 17:27:40 +0000
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