89. Al-Mughnī – The Enricher
O humankind! It is you who stand in need of Allah1 – is the enricher2, and praiseworthy.
If He so wished, He could take you away and replace you with a new creation.
That is not difficult for Allah3.
No burden4-bearer shall bear another’s burden, and if some over-laden soul should call out for someone else to carry his load, not the least portion of it will be borne for him, even though he were a near relative5. You can only warn those who fear their Rubb in the unseen, and pray regularly6. Anyone who purifies himself will benefit greatly from doing so. To Allah all shall return.
The blind and the sighted are not equal.
Nor or the darkness and the light7;
shade and heat are not alike.
nor are the living and the dead. Allah causes whom He will to hear Him8, but you cannot make those in the graves hear you.
You are but a warner9.
We have sent you with the Truth as a bearer of news and a warner10 – there is no community in which a warner has not come.
1. Don’t have the misunderstanding that Allah needs you and if you don’t obey Him, His Sovereignty shall not be established. That if you don’t accept His servitude and don’t worship, He shall become inferior. Nay! The reality is that you need Him; your life cannot be maintained if He doesn’t keep you alive and doesn’t provide the means and facilities by virtue of which you remain alive and perform the activities.
Beware! You are here reminded to obey Him and worship Him only because the welfare of your world and the Hereafter depends upon Him. So continuing the way of living as such, you will destroy your welfare and you can’t damage any wrong thing to Allah.
2. The Arabic word ‘Ghani’ depicts that He is the Sovereign of all; He is content and indifferent, without need of help or cooperation from anyone else. The second alternative ‘hasanah’ means that He Himself is mahmood (praiseworthy) irrespective of declaration among you about His praise, He deserves the praise and thankfulness for virtues of Himself because of Him fulfilling the needs and promises to all human beings as well as the requirements of the whole universe.
3. You are not wandering in this world by virtue of your selfness. His one minor intention is enough to remove your group from this world and to compel other nations to be wiped out from this world.
4. The world ‘burden’ refers to the heaviness of the responsibilities for one’s deeds. It means that every mankind is himself or herself responsible for one’s own deeds and there is no choice of laying the responsibility of one person’s deeds over anyone else by Allah. It is not possible that a person takes the responsibility of another person’s deeds. This is mentioned here as at that time the polytheists and their kin used to prevent the relatives from embracing Islam and compel the believers to leave their conversion on the basis of their responsibilities.
5. The custody of such relations is just as fake. It is just a deception without any reality. On the Day of Resurrection, everyone, including themselves, shall only take care of one’s own selves.
6. Allah is making clear to the Prophet that your warnings and admonitions are not going to be of any benefit to the arrogant and selfish people. Only those persons may follow the right track who have the fear and respect of the Almighty Allah and therefore who are willing to bow down to the real Sovereign, God (Allah).
7. Darkness and light
a. These parables depict the difference between the present and the future of the believers and non-believers. One is the person who neglects the realities of eco and conscience and the other is the sensitive one who has open eyes all very clearly observes that himself as well as outside of himself every entity is submitting to the Oneness of Allah and the human deals for the sovereignty of Allah.
The former is the one who is wandering astray in the darkness of the ignorant superstitions and the latter is the one who keeps his eyes open and at once clearly through the luminosity enlightened by the Prophet. And therefore becomes aware that the point of reference or that the criterion is only the one that has been practised and demonstrated by the Prophet (pbuh).
b. Then how is it possible that both persons exhibit the same behaviour to accompany together on the same path. As well as how this will enable them both to have the same final outcome to get annihilated simultaneously. The one does not get punished on his/her misguidedness and the other does not get the reward for his truthfulness. The cold shadow and the ablaze of the sun points out two different outcomes. One is the person to get the refuge in the shadow of mercy bestowed by Allah and the other is to get burnt in the fire of Hell. In the end the behaviour is allegorised as one who pertains the feelings and becomes alert at every moment to realise the difference between the good things and the bad things. On the contrary the other one, having no feeling, has been immersed in the ocean of blasphemy and disbelief, is worse than the blind person who is wandering astray in darkness. This is the one who, like the dead body, does not have any sense and feeling.
8. The Will of Allah may exhibit as He intends anything. If He desires, He bestows upon the rocks the sense of hearing but the Prophet is not capable to put aside the hearts of the persons the message which they never care to hear and pay attention.
The Prophet is unable to make them listen through their deaf ears to the sermon of truthfulness. He can only appeal to those who are willing to pay attention to the genuine truth.
“Your task is no more than to make people hear the truth. If someone does not come to his senses, you don’t have the responsibility to have it accomplished”.
9. This verdict has been narrated in many places in the Quran that there is no community in this world to whom Allah has not deputed a Prophet but two reservations must be kept in mind to avoid misunderstandings.
10. Firstly, a Prophet suffices in his preaching wherever his message is received. It is not necessary that separate prophets be assigned simultaneously in every country and territory.
Secondly, till the points and memoirs of the invitation of a prophet is preserved, there is no need of a new prophet. It is not essential that a separate prophet is deployed for every generation or a progeny.
Continued in AMUST issue #133 December