Chapter 3: How to make use of the narrations in al-Qur’an?

Benefiting from the narrations of the People of the Book

We will start with verses that talk about the People of the Book (Ahlil Kitab). These verses are intended for us too and could be studied and make use of from three angels:

1)        Learn the lessons from their life histories.

As an example is what Allah says:

We did indeed aforetime give the Book to Moses:

be not then in doubt of its reaching (thee): and We made it a guide to the Children of Israel.

And We appointed, from among them, leaders, giving guidance under Our command,

so long as they persevered with patience and continued to have faith in Our Signs.

[as-Sajdah 32:23-24]

In the above verse, Allah Subhanahu wa Ta’ala explains that the People of Israel are patient in carrying out Allah’s commands and leaving what He prohibits, accepting and agreeing to the Prophets and their guidance and some of them (the Jews) were appointed as leaders, giving guidance to the truth.[1]

From the above verse, we, the present Muslims could take a lesson that leader who leads and guides to Islam is not a product of merely political campaigns and votes. On the contrary it is a product of the community itself that are patient in practicing the Deen in its entirety and believe wholly in al-Qur’an.

This is because a leader is born among his people, educated and trained by the same community, and eventually chosen by the same population. Thus who the leader is and how his leaderships will be depends on the religious value of the people. If the religious belief of the people is superior, so will the leader and his leadership. On the contrary, if the religious believes of the people are dreadful, so will the leader and his leadership.

When there is too much damage in a country, the burden of defect should not only be on the leader but also on the people as well. Allah says:

Mischief has appeared on land and sea because of (the deed) that the hands of men have earned,

that (Allah) may give them a taste of some of their deeds:

in order that they may turn back (from Evil).

[ar-Rum 30:41]

Similarly, when there is a leader who leads with cruelty, the burden of the default should not only be on the leader but on his people as well. Allah says:

This is the way of thy Lord, leading straight:

We have detailed the signs for those who receive admonition.

[al-An‘aam 6:129][2]

Therefore if something not Islamic happened in a country, never blame it solely on the leader but blame also the people of that country. Even more, if we live in that country, blame ourselves. Changing a country that is less Islamic to an entirely Islamic country does not begin with changing the leader but by changing oneself and the community first.

2)        Learning from their defaults so as not to repeat them.

For example is the statement by Allah:

Say: "O people of the Book! exceed not in your religion the bounds (of what is proper),

trespassing beyond the truth, nor follow the vain desires of people who went wrong in times gone by,

- who misled many, and strayed (themselves) from the even way”.

[al-Maidah 5:77]

Among the actions that are excessive (ghuluw) by the People of the Book is innovating various religious deeds and new doctrines (bid‘ah) so that it is beyond what have been legalised or obligated by their religions. Eventually, their religious beliefs and obligations gone off track the original true teachings. The result of these new doctrines could still be witnessed up till today.

It is not too much to say that some of the present Muslims also actively innovating religious deeds and new religious doctrines far beyond the existing perfection of the Deen as stated in al-Qur’an and the authentic hadeeth. Their actions are no different from the deeds of the People of the Book as stated in the above verse. Therefore, the mistakes done by the People of the Book as mentioned by Allah Subhanahu wa Ta’ala in that verse should be a lesson for us so as to save ourselves from going astray.[3]

If the Christians innovated the Trinity Gods doctrine, some of the Muslims innovated a doctrine called Wahdah al-Wujud, that is equality of existence between creations and Allah whereby the the real one that exists is only Allah; al-Ittihad doctrine, that is creations and Allah as one and al-Hulul doctrine, that is Allah takes His place inside His creations.[4] These doctrines have not been based on al-Qur’an and the authentic hadeeth as well as never had been the belief of the earlier generations of the Muslims (as-Salafusshalih). More than that, it has never been the belief of the earlier generations of the tasawuf.

3)        Analysing ourselves: are we following their attitudes?

As an example is what Allah says:

Then is it only a part of the Book that ye believe in, and do ye reject the rest?

[al-Baqarah 2:85]

The attitude of the People of Israel, as explained by Allah Subhanahu wa Ta’ala in the above verse, was to believe and practice part of the teachings of the Torah and deny the rest of it.

It is necessary for us to analyse whether our attitude towards al-Qur’an equals to the attitude of the people of Israel towards the Torah. Are we practicing part of the verses and leaving the other parts, or are we practicing part of al-Qur’an and leaving the other part? For an example, are we practicing the following verse of al-Qur’an entirely:

And be steadfast in prayer; practise regular charity;

and bow down your heads with those who bow down (in worship).

[al-Baqarah 2:43]

We perform the prayer five times a day, fulfilling the first requirement of the verse above. Yet are we practicing the subsequent requirements that are to give zakat al-Mal (the annual Islamic taxation on wealth) and performing our prayer in congregation? This is because Allah said “…practise regular charity…” referring to the annual Islamic taxation on wealth while “…bow down your heads with those who bow down (in worship).” referring to congregational prayer at the masjid or praying place.

If the above example referred to a verse that only partly practiced, the following example refers to practicing only part of al-Qur’an and leaving the other part. We practice al-Qur’an by fasting in the month of Ramadhan:

O ye who believe! Fasting is prescribed to you as it was prescribed to those before you,

that ye may (learn) self-restraint.

[al-Baqarah 2:183]

Yet, have we practice the teachings of al-Qur’an to invite others to Islam (da’wa) with wisdom and good manners:

Invite (all) to the Way of thy Lord with wisdom and beautiful preaching;

and argue with them in ways that are best and most gracious.

[an-Nahl 16:125]

Let us think about the answer together.

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CHAPTER 3 : CONTENTS

Hafiz Firdaus Abdullah