REFLECTIONS FROM THE QUR’AN By Dr Mahmood Y. Abdullah

This file consists of 3 articles. In referring to the Qur’an, number before colon (:) is Sura no. and

after (:) is ayat or verse no.

Who are Muttaqeen?

When the Qur’an tells us: “And the end is best for Muttaqeen” (7:128) and “Allah accepts (of

the sacrifice) of those who are Muttaqeen” (5:27), these are construed as distinctive honour

for Muttaqeen. Hence, every believer, worth the name, is bound to race to achieve this level of

recognition by the Almighty, over and above the levels of Muslimeen (Muslims) or Mo’mineen

(believers). But who are Muttaqeen that are singled out in many verses of the Qur’an as

qualified to gain the pleasure of Allah?

We will refer to inter and intra-translations to ponder over this question. Abdullah Yusuf Ali

translates the term as “those who are righteous” (5:27); “Allah fearing” (2:180); “those who

restrain themselves” (2:194); “those who act aright” (3:76); “those that do right” (3:115);

“those who do their duty” (9:44); “those who guard against evil” (38:28). The “righteous” is

the most common occurrence for this term in his translation.

In contrast, Professor Abdel Haleem (modern translator) translates the same term as “those

who are mindful of Him” (5:27); “those who are mindful of God” (2:180); “those who are

mindful of Him” (2:194, 3:76); “righteous” (3:115); “mindful of Him” (9:44); “those who guard

against evil” (38:28). Apart from some commonality, each translator has his own preferences

in translating the same term differently. We cannot say, according to the context, simply

because the context is same. Therefore, we have to resort to the Qur’an itself for solution to

find out who are Muttaqeen.

The beginning verses of the second Sura give us the solution. The definition of Muttaqeen falls

under Muhkamaat (clear-cut and unambiguous or non-resembling verses, which cannot be

interpreted differently). “This is the Book; in it is guidance sure, without doubt, to those who

are Muttaqeen” (2:2). Then the verses continue to define Muttaqeen, and this is the only

definition that has the authority of the Divine Revelation – “Who believe in the Unseen, are

steadfast in prayer, and spend out of what We have provided for them; And who believe in the

Revelation sent to you [O Muhammad] and sent before your time, and (in their hearts) have

the assurance of the Hereafter. They are on (true) guidance from their Lord, and it is these

who will prosper”. (2:3-5).

Under a clear definition in the Qur’an, no one can imagine that the Messengership of

Muhammad (saww) and his eternal Message are dispensable in the history of world religions.

In fact, the faith in the Message of all the previous Prophets is dependent on the Message

revealed to our Prophet.

In a way we have defined Muttaqeen, we can also trace the definition of believers

(mo’mineen) from the Qur’an. At the end of the day, no believer would like to depart from the

perspective of the Qur’an. There is no mandate in the Qur’an that the believers are permitted

to speculate the status, scale and extent of rewards that Allah will give to those who do good.

But in many verses, the pre-condition of Imaan (faith) precedes amal us-salih (righteous

deeds). And Imaan without believing in the Message of Muhammad (saww) is full of

absurdities.

The Prophet has said: “I will guarantee Heaven for whoever feels responsible to give sincere

advice for the sake of Allah (s.w.t), for the sake of the Prophet of Allah (saww), for the sake of

Allah's religion, and for the sake of all Muslims.” (Mishkat ul-Anwar, Sec 8, Ch 2, Hadith 1798).

Therefore, the bearer of the Message, having complete mandate and authority of allocating the

highest reward possible, with conditions attached of course, has done it in no uncertain

words.

Sabeel and Subul

Sabeel (way) has been mentioned in more than 100 verses of the Holy Qur’an. Among these, fi

sabeelillah (in the way of Allah) is the most recurring phrase. These verses provide guiding

principles in what constitutes reaching the way of Allah through the way of the faithful or

believers (mo’minoon). So who are the believers? By posing this question to the Qur’an, we are

bound to get a straightforward answer: “The believers are only those who have attained faith

in Allah and His Messenger [singular tense] and then have never doubted, and who have

striven with their possessions and their persons in the way of Allah; it is they who are

truthful” (49:15). There is no room for manoeuvre in this definition of ‘believers’, given in the

Qur’an.

So by recognizing the way of the believers, we are led to recognize a higher end per se, which

is emphasized in the verse: “And this indeed is my straight path, so follow it, and do not follow

[other] ways, for they will separate you from His way. This is what He enjoins upon you so

that you may be righteous” (6:153).

Therefore, the way of Allah and His Messenger is the straight path; and that is the way of true

believers. But there were other individual Messengers too. So the Qur’an clarifies beyond any

doubt which Messenger is meant. “But those who have faith and do righteous deeds and

believe in what has been sent to Muhammad and it is the truth from their Lord – He shall

absolve them of their misdeeds and set right their affairs” (47:2). This is one of the verses in

which the Prophet has been mentioned by name.

The Qur’an issues a word of warning: “O you who have faith! Indeed many of the scribes and

monks wrongfully eat up the people’s wealth, and bar [them] from the way of Allah. Those

who treasure up gold and silver, and do not spend it in the way of Allah, inform them of a

painful punishment” (9:34).

The Qur’an also addresses the apologetic attitude which claims that the minority should sail

with the tide of the majority. The Qur’an replies: “If you obey most of those on the earth, they

will lead you astray from the way of Allah. They follow nothing but conjectures and they do

nothing but surmise [pretend that something is true although it is not]” (6:116).

So the way of Allah is something and the way of the majority is something else. The Qur’an

cautions: “Have you not regarded those who were given a share of the Book, who purchase

error, and desire that you [too] should lose the way?” (4:44). This caution is supported by

direct warnings to the People of the Book, which do not warrant any ijtihad, e.g. 3:98, 3:99,

5:77.

A clear distinction is drawn between sabeel (way) and subul (ways). Al Sirat al-Mustaqeem

(the Straight Path) is only one and that is the way that leads towards God. Here is a word of

consolation and invitation to the believers to reflect upon themselves: “O you who have faith!

Take care of your own souls. He who goes astray cannot hurt you if you are guided. To Allah

will be the return of you all, whereat He will inform you concerning what you used to do”

(5:105).

Reflections on ‘subul’ in the Qur’an

The term ‘subul’ or ‘ways’ occurs 10 times in the Qur’an. In some verses it is used in general

connotation or in the form of common noun. E.g. the Qur’an speaks about inspiration to the

bee to produce drink in which there is healing for people. But this is not possible without the

bee being led to the ways made easy by its Lord (16:69). It is also used concerning the

formation of mountains on earth, rainfall, rivers, paths, landmarks and stars, so that the

wayfarers may find their routes (16:15, 20:53, 21:31, 43:10, 71:20).

The Qur’an talks about miracles presented in front of the people of Noah, ‘Ad and Thamud and

other past Prophets. So a plural tense is used in the reply that these Prophets gave to their

falsifiers and disbelievers, testifying to the ways to which they were guided and followed,

despite persecution by their people (14:12).

Therefore, three verses remain to ponder, which are relevant to our paradigm. In fact, the

faith in the undistorted teachings of all the past Prophets is a pre-condition for believing in the

Message of Muhammad (saww).

The Qur’an says: “And those who strive in Our (cause) - We will certainly guide them to our

Paths: For verily Allah is with those who do right” (29:69). According to Tafseer al-Qummi,

this verse was particularly revealed for Muhammad and Aal-e-Muhammad (saww). (See

Allama Tabatabai’s Tafseer, al-Mizan, Vol. 16:152 (Arabic)).

In regard to the verse 5:16, it is in continuation of verse 5:15; and this verse starts by

reprimanding the People of the Book for falsifying the Prophet.

“O People of the Book! Our Messenger has come to make clear to you much of what you have

kept hidden of the Scripture, and to overlook much [you have done]. A light has now come to

you from God, and a Scripture making things clear (5:15), with which God guides to the ways

of peace those who follow what pleases Him, bringing them out of darkness, by His will,

guiding them to a straight path” (5:16). This is followed by 5:17, which condemns People of

the Book because of their distorted belief in Jesus (peace be upon him). The general

expression “ways of peace” is then particularised in achieving the pleasure of God,

culminating into the straight path (See also 6:153).

Indeed, ever since these verses were revealed, many have reverted and are continuously

reverting. But what is meant by ‘Noor’ in this verse? According to Ayatullah al-Udhma Nasser

Makarim Shirazi, some mufassireen say that it refers to the Prophet and others say it refers to

the Qur’an. He continues, according to some narrations, ‘Noor’ refers to Amirul Mo’mineen a.s.

or Ahlul Bayt a.s. (Vol. 3: 80-81 (Urdu)). However, he writes, such a tafseer can only be done

under “butoon” – hidden or implied aspects of the verse.

In summary, People of the Book are being guaranteed three achievements by reverting to

what pleases God: (a) peace, (b) guidance from darkness into light and (c) straight path.

According to the Shia mufassireen, straight path is the path of Muhammad and Aal-e-

Muhammad (saww).

Wallahu waliyat tawfiq

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