Part 10

Abu Misa narrated that the Prophet (pbuh) said: “The believer who recites the Qur’an may be likened to a pear: It tastes good and has a pleasant aroma.

* Abu Missa al-Ash‘ari ‘Abd Allah Ibn Qays (?-44 A.H.) was a Companion of the Prophet and a military leader. He was in favor of writing and collecting hadith. [EI 1, 695, al-Zirikli, vol. 4,

However, a believer who does not recite the Qur’an may be likened to a date: It tastes good but has no smell. The hypocrite who recites the Qur’an is like alrayhanah plant: It has a nice smell and bitter taste, while a hypocrite who does not recite the Qur’an is like al-hanzalah, the colocynth: It has a bitter taste and no smell.” This was recorded in Sahih Muslim and Sahih Al-Bukhari. According to this saying, the hypocrite who recites the Qur?an, memorizes it, and understands its meanings may believe that it is the words of Allah and that the Messenger is the truth, yet he will not be a believer. The Jews know that it is the words of Allah and that the Messenger is the truth, just like they know their own children, but they are not believers. Such is the case with Iblis, the devil, Pharaoh, and others. All such people will not attain complete knowledge and understanding, for that inevitably entails that one must behave accordingly. Thus it is said of the one who does not make use of his knowledge that he is ignorant, as was stated earlier.

What is said about the word ‘fear’ [of Allah] is applicable to the word al-‘aql, the intellect. This word is a verbal noun derived from the verb ‘aqala, to have intelligence. Hence, no one is called intelligent except he who knows and does good, and abandons evil. That is why the companions of the Fire said that Allah says: “Had we but listened or used our intelligence, we should not now be among the companions of the Blazing Fire!” (67:10). Allah says about the hypocrites: “_. They would think they were united, but their hearts are divided. That is because they are a people devoid of wisdom” (59:14). For, if one does what he knows harms him, then such a person has no intellect. Since fear of Allah requires knowing Him, then knowing Him requires fear of Him, which in turn requires obeying Him. Thus, he who fears Allah does whatever He commands and refrains from whatever He prohibits. This is what we intend to clarify. Supporting this point is Allah’s saying: “Therefore remind. Perhaps reminding will benefit [the hearer]. Then the one who fears will heed. But it will be avoided by the most unfortunate ones, who will enter the Great Fire” (87:9-12).

In this verse, Allah says that whoever fears Him remembers. Remembrance requires worshiping Him. Allah says: “He it is Who shows you His Verses, and sends down sustenance for you from the sky: but only those receive admonition who turn [to Allah]” (40:13). And He says: “For an insight and reminder to every servant turning [to Allah)” (50:8). That is why the many interpreters explained His saying: ‘The admonition will be received by those who fear [Allah],’ meaning that only those who fear Allah will take a lesson from the Quran. They also

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interpreted His saying: “But only those receive admonition who tum to Allah, meaning that only he who receives admonition tums to Allah’s obedience.” This 1s because receiving admonition requires doing what one is admonished to do. For example, if one remembers something he likes, he pursues it, but if he dislikes something, he flees from it. Allah also says: “It is the same to them whether you warn them or not; they will not believe” (36:10).

Allah the Almighty says: “You warn the one who follows the Message and fears the Beneficent in secret . . .” (36:11). The negation of warning is in harmony with Allah’s saying: “ It is the same to them whether you warn them or not; they will not believe” (36:10). Warning is affirmed in one sense and negated in another. Warning is informing about fearful things, since warning is like instructing and intimidation. Therefore, he whom you instruct will learn and his learning will be complete. Likewise it was said that ] instructed him and he did not leam and I intimidated him and he became afraid. On the other hand, for one who is intimidated but does not become afraid, his intimidation is not complete. As when one shows the right way to someone and he accepts guidance, then his guidance is complete, as in Allah’s saying: “. . . Guidance is for the righteous ones” (2:2). And to the one who is shown the right way but does not accept it, Allah says: “As for the Thamid, We gave them guidance but they preferred blindness [of the heart] over guidance . . .” (41:17). In conclusion, one’s guidance will not be complete, as is usually stated: You gave advice and it was accepted or you gave advice and it was denied.

A perfect cause must have an effect. However, it is incomplete if it does not have an effect. An act, if it has a suitable setting, is accomplished; otherwise it is not. Having knowledge about something one likes means that he will seek it. Likewise, having knowledge about something one does not like means that he abandons it. This type of knowledge is called al-da‘l, the seeker. It is said that the seeker with the power of knowing requires the existence of the things he seeks as a prerequisite. This happens, provided one has good intent. If one has bad intent, he does not enjoy even pleasant things, but gets hurt by them. Instead, due to his ill intention, he enjoys that which is harmful. In fact, ill intent implies both practical and mental power, and both outward and inward [power], like an ill person who finds everything he tastes is bitter, even honey. His senses are

damaged to the point that he no longer perceives things as they are. The same applies to the one whose inner being is corrupted.

Allah says: “. . . But what will make you [Muslims] realize that even if special Verses came, they would not believe? We shall confound their hearts and their eyes, even as they refused to believe in this at first: We shall leave them in their trespasses, to wander in distraction” (6: 109-10).

Allah also says: “And [remember] when Moses said to his people ‘O my people! Why do you persecute me, when you know that I am the messenger of Allah [sent] to you? Then when they [the unbelievers] went wrong, Allah let their hearts go wrong . . .” (61:5); and He also says “. . . And their saying: ‘Our hearts are ghulf, covered with wrappings. No, Allah has placed a seal on their hearts for their unbelief. . .”” (4:155). In this verse the word ghulf is a plural of aghulaf, a cover that is wrapped in another cover, just as in an uncircumcised person. Accordingly, the unbelievers’ statement that their hearts are covered means that their hearts have been created wrapped up. In response to them Allah says: “. .. No, Allah’s curse is on them for their unbelief” (2:88) and “. . He [Allah] sealed their hearts for their unbelief and little is it which they believe” (4:155). And also Allah says: “And among them are those who listen to you [Muhammad] until they exit from your presence; then they would say to those who have received knowledge: ‘What was that he said just now?’ Those are the ones whose hearts Allah has sealed, and they follow their own desires” (47:16).

The unbelievers said that Allah says: “Oh, Shu‘ayb! Much of what you say we do not understand! .. .” (11:91). About this, Allah says: “If Allah found in them any good, He would indeed have made them listen . . .” (8:23). That is, Allah would have made them understand what they listened to. He also says: “. .. They would have tumed away, averse [to the truth]” (8:23). For indeed their innate nature was corrupted. Hence, they did not understand. Had they understood, they would not have done it. Accordingly, Allah denied them their intellectual and physical powers. He [Allah] says: “Or do you think that most of them listen or understand? They are only like cattle; nay, they are farther astray from their way” (25:44). Allah also says: “Many are the Jinns and men We have made for Hell: They have hearts but they understand not, eyes but they see not, and ears but they hear not. They are like cattle; nay, but they are worse! For they are heedless [of warning]” (7:179). And He says: “The parable of those who reject belief is as if one were to

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shout like a goatherd to things that listen to nothing but calls and cries: Deaf, dumb, and blind, they are void of wisdom” (2:171); and He says that the hypocrites are: “Deaf, dumb, and blind; they [the hypocrites] will not return [to

Some people may say that they did not benefit from hearing, speaking, seeing, and they were made deaf, dumb, and blind. And when they turned away from hearing, seeing, and speaking they became like the deaf, the blind, and the dumb. This is really not so. Rather, their own hearts became blind, deaf, and dumb, as Allah, the Exalted, says: “. . . Truly it is not the eyes that are blind but the hearts that are in their breasts” (22:46). Consequently, the heart is considered the king and the other organs are its soldiers. Thus, when the heart is pure the whole body is pure, and if it is corrupt, the whole body is corrupt. Therefore, one would continue to hear the sounds with the ears just like the animals hear, but he does not understand the meaning. Indeed, even when he does understand something, he will not comprehend it completely. For complete understanding requires an affect on the heart by the thing that is loved and hating the thing that is disliked. When people become like animals complete perception is not accomplished, then it becomes permissible to negate it. For indeed, what is not completely comprehended is negated, as in the Prophet’s saying to the person who made a mistake while he was performing his prayer: “Go and pray again, you did not pray correctly.” In conclusion, Iman is negated when it is not in the heart.

Allah has characterized the believers as those who when He is mentioned, feel a tremor in their hearts, and when they hear His Verses rehearsed, find their belief strengthened. Al-Dahhak understood this to mean that their Iman was increased and strengthened. While al-Rabi< Ibn Anas“ interpreted it to mean fear of Allah. Yet, Ibn ‘Abbas interpreted it as confirming belief in Allah. The two characteristics of feeling a tremor and strengthening the belief of a believer are mentioned in many verses of the Quran. For example, Allah says: “Has not the time arrived for the believers that their hearts in all humility should engage in the remembrance of Allah and of the Truth that has been revealed [to them], and that