The Qur’ān was bestowed from on high to Muĥammad, God’s Messenger, so that he might, by means of it, establish a state, bring a community into being, organised a society, cultivate minds and consciences and set moral values. The Qur’ān was also to set the bonds that would operate within the Muslim community, as also define the international relations the Muslim state might have. All these were to be firmly joined together, so that all their parts would form one coherent whole, stemming from a single source and referring to a single authority. This is, in fact, the nature of religion, as defined by God and practiced by Muslims in the days when they were indeed truly Muslims. Hence, we find in this sūrah, as we found in the three long ones preceding it, a whole host of topics interlinked by the main goal the Qur’ān was revealed to achieve, namely, social organisation on the basis of a well-defined concept formulated by faith. Such a concept looks up to God for all its laws, values, standards and code of living and maintains that all Godhead, Lordship and authority belong to God alone. We also find in this sūrah a clear effort to formulate concepts of belief, pure, purged of all traces of idolatrous superstition, and distortion perpetrated by followers of earlier Divine religions. Moreover, the Muslim community is made fully aware of its true nature, its role, the course it must follow and the difficulties that it involves. It is also alerted to the wicked designs of its enemies who are certainly hostile to its faith. The sūrah also includes rulings concerning some of its worship rituals, specifically those which aim to give the Muslim individual and the Muslim community spiritual purification, consolidating their relations with their Lord. Other legislation included in the sūrah aims to regulate relations within the Muslim community, as well as inter-community relations. Furthermore, the sūrah includes Al Mā’idah (The Repast) legislation permitting or prohibiting certain types of food, drink, marriages and other practices. All these form a complete unit, in a single sūrah, confirming the true meaning of religion, as God intended it and as understood by Muslims who are true to their faith. In this sūrah, as well as in the two preceding sūrahs, this idea is not given implicitly but is rather stated explicitly and emphatically. Furthermore, the sūrah makes clear that all these together form the religion of Islam, that accepting it all means faith, and that putting it all into practice is the meaning of submission to God or Islam. It further states that those who do not judge according to God’s revelations are unbelievers, wrongdoers and transgressors. Indeed, by refusing to judge in accordance with God’s revelations, they prefer the judgement of ignorance, and this is something that a Muslim believer simply cannot do. This fundamental principle is given prominence in the sūrah together with the pure concept of faith on which it is based. It is pertinent to show here how the two are intertwined.



by: Mustapha Bin Adam · 108 · June 19, 2017

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