Who sustains the entire order of the Universe ?

AL Quran (Surah Al Imran) to to 20

Only Quranic Text Commentary will follow below

(3:1) Alif, Lam, Mim.

(3:2) Allah, the Ever-Living, the Self-Subsisting, Who sustains the entire order of the universe – there is no God but He.1

(3:3) He has revealed this Book to you, setting forth the truth and confirming the earlier Books, and earlier He revealed the Torah and Gospel

(3:4) for the guidance of mankind;? and He has also revealed the Criterion (to distinguish truth from falsehood). A severe chastisement lies in store for those who deny the signs of Allah. Allah is All-Mighty; He is the Lord of Retribution.

(3:5) Nothing in the earth and in the heavens is hidden from Allah.3 That is, God knows all the facts of the universe. Hence the Book which He has revealed Is of necessity, true. It may be more appropriate to say that the unadulterated Truth can be  made available to man only through this Book, which has been revealed by the All-Knowing, All-Wise God.

(3:6) It is He Who fashions you in the wombs as He wills.‘ There is no God but He; the All-Mighty, the All-Wise.

4. This refers to two important facts. The first is that no being knows human nature as well as God does; it is thus imperative that man should depend on the guidance revealed by God, something man needs the most. The second is that the Being Who takes care of all of man’s requirements, major and minor, from the time of conception onwards, will not fail to provide guidance for man’s conduct in this life.

(3:7) It is He Who has revealed the Book to you. Some of its verses are absolutely clear and lucid, and these are the core of the Book.5 Others are ambiguous.¢ Those in whose hearts there is perversity, always go about the part which is ambiguous, seeking mischief and seeking to arrive at its meaning arbitrarily, although none knows their true meaning except Allah. On the contrary, those firmly rooted in knowledge say: ‘We believe in it; it is all from our Lord alone.’2 No one derives true admonition from anything except the men of understanding.

 (3:8) They pray to Allah: ‘Our Lord! Do not let our hearts swerve towards crookedness after You have guided us to the right way, and. bestow upon us Your mercy. Surely You, only You, are the Munificent Giver!

(3:9) Our Lord! You surely will gather mankind together one Day, a Day about (the coming of which) there is no doubt. Surely Allah never goes against His promise.’

(3:10) Those who disbelieve, neither their wealth nor their offspring will avail them at all against Allah, and it is they who will be the fuel of the fire

 (3:11) (To them shall happen) the like of what happened to the people of Pharaoh, and those before them. They rejected Our signs, so Allah seized them for their sins. Allah indeed is severe in punishment.

(3:12) Tell those who disbelieved:8 ‘You shall soon be overpowered and mustered to Hell – and that is an evil resting place!’

(3:13) You have already come across an instructive sign in the two hosts that encountered each other in battle (at Badr): one host fighting in the way of Allah, and the other that of unbelievers. They saw with their own eyes that one host was twice the number of the other.2 But (the result of the battle has proved that) Allah succors with His victory whomsoever He wills. In this, there is surely a lesson for all who have eyes to see.10

(3:14) Men are naturally tempted by the lure of women, children, treasures of gold and silver, horses of mark, cattle and plantations. These are the enjoyments in the life of this world; but with Allah lies a goodly abode to return to.

(3:15) Say: ‘Shall I tell you of things better than these? For the God-fearing there are, with their Lord, gardens beneath which rivers flow; there they live forever, will

have spouses of stainless purity!! as companions, and will enjoy the good pleasure of Allah.’ Allah thoroughly observes His servants.12

(3:16) These are the ones who pray: ‘Our Lord! We do indeed believe, so forgive us our sins and keep us safe from the chastisement of the Fire’;

(3:17) men who are steadfast,3 truthful, obedient, spend (in the way of Allah) and implore the forgiveness of Allah before daybreak.

 (3:18) Allah Himself bears witness that there is no God but He; and likewise do the angels and the men possessed of knowledge}: bear witness in truth and justice that there is no God but He, the All-Mighty, the All-Wise.

(3:20) And if they remonstrate with you, tell them: ‘I have submitted my whole being to Allah, and so have those who follow me.’ And ask the People of the Book as well as to those who follow no heavenly Scripture: ‘Have you also submitted (to Allah)?” If they have submitted to Him, they are indeed on the right way but if they deviate from submitting to Allah, then your duty is merely to deliver the message. Allah observes the affairs of His servants

Surah Al Imran

(3:1) Alif, Lam, Mim.

(3:2) Allah, the Ever-Living, the Self-Subsisting, Who sustains the entire order of the

universe – there is no God but He.1

1. For explanation see (refer Surah 2, n. 278) above.

(3:3) He has revealed this Book to you, setting forth the truth and confirming the earlier Books, and earlier He revealed the Torah and Gospel

(3:4) for the guidance of mankind;? and He has also revealed the Criterion (to distinguish truth from falsehood). A severe chastisement lies in store for those who deny the signs of Allah. Allah is All-Mighty; He is the Lord of Retribution.

2. The Torah is generally taken to signify the first five books of the Old Testament, and the Injil (Gospel), to mean the four Gospels of the New Testament, even though those books form a part of it. This has sometimes caused people to wonder if these books were indeed revealed by God. If they are accepted as revealed, one may wonder if the Qur’an really verifies their contents as this verse says. The fact is, however, that the Torah is not identical with the first five books of the Old Testament even though those books form a part of the Torah. Likewise, the Injil (Bible) is not identical to the four Gospels of the New Testament.

The fact is that the Torah, in the Qur’anic usage, signifies the revelations made to Moses (peace be on him), in about forty years, from the time he was appointed a Prophet until his death. These include the Ten Commandments’, which were handed over to him inscribed on stone tablets. Moses took down the rest of the revealed injunctions and handed over one copy to each of the twelve tribes of Israel, and one copy to the Levites for safekeeping. It is this which was known as the Torah and it existed until the first destruction of Jerusalem. The copy entrusted to the Levites was put beside the Ark of the Covenant along with the Commandment tablets, and the Israelites knew it as the Torah. The Jews, however, neglected the Book: during the reign of Josiah the king of Judah the Temple of Solomon was under repair and the high priest, Hilkiah, chanced to find the Book lying in the construction area. He gave it to the King’s secretary, Shaphan, who in turn took it to the King as if it were a strange find (see 2 Kings 22: 8-13).

Hence, when the Babylonian King, Nebuchadnezzar, conquered Jerusalem and razed it and the Temple of Solomon to the ground, the Israelites lost for ever the few original copies of the Torah which they possessed, and which they had consigned to obscurity. At the time of Ezra the priest, some Israelites returned from captivity in Babylon, and when Jerusalem was rebuilt the entire history of Israel, which now comprises the first seventeen books of the Old Testament, was recorded by Ezra with the assistance of some other elders of the community.

Four of these books, Exodus, Leviticus, Numbers and Deuteronomy, consist of a biographical narrative of Moses. In this biography those verses of the Torah available to Ezra and the other elders are also recorded and in the contexts in which they were revealed.

The present Torah, therefore, comprises those fragments of the original book which are interspersed throughout the biography of Moses (composed in the manner described above).

In locating these fragments of the original Torah there are certain expressions which help us.

These are interspersed between the different pieces of biographical narration and usually open with words such as: ‘Then the Lord said to Moses’, and ‘Moses said, the Lord your God commands you.’ These expressions, then, are fragments of the original Torah. When the biographical narration re-commences, however, we can be sure that the fragment of the true Torah has concluded. Wherever authors and editors of the Bible have added anything of their own accord, by way of either elaboration or elucidation, it has become very difficult for an ordinary reader to distinguish the original from the explanatory additions. Those with insight into Divine Scripture, however, do have the capacity to distinguish between the original revealed fragments and the later, human interpolations.

It is these scattered fragments of the original revealed Book which the Qur’an terms as the Torah, and it is these which it confirms. When these fragments are compared with the Qur’an, there is no difference between the two as regards the fundamental teachings.

Whatever differences exist relate to legal matters and are of secondary importance. Even today a careful reader can appreciate that the Torah and the Qur’an have sprung from one and the same Divine source.

Likewise, Injil signifies the inspired orations and utterances of Jesus (peace be on him), which he delivered during the last two or three years of his life in his capacity as a Prophet.

There are no certain means by which we can definitively establish whether or not his statements were recorded during his lifetime. It is possible that some people took notes of them and that some followers committed them to memory. After a period of time, however, several treatises on the life of Jesus were written. The authors of these treatises recorded, in connection with the biographical account, those sayings of his which they had received from the previous generation of co-religionists, in the form of either oral traditions or written notes about events in his life. As a result the Gospels of Matthew, Mark, Luke and John are not identical with the Injil.

Rather, the Injil consists of those statements by Jesus which form part of these Gospels. Unfortunately, we have no means of distinguishing the fragments of the original Injil from the pieces written by the authors themselves. All we can say is that only those sections explicitly attributed to Jesus, for example in statements such as: ‘And Jesus said’ and ‘And Jesus taught’, constitute the true Injil. It is the completeness of such fragments which is designated as the Injil by the Qur’an, and there are the teachings contained in these fragments that the Qur’an confirms. If these fragments are put together and compared with the teachings of the Qur’an one notices very few discrepancies between the two, and any discrepancies that are found can be resolved easily by unbiased reflection.

(3:5) Nothing in the earth and in the heavens is hidden from Allah.3 That is, God knows all the facts of the universe. Hence the Book which He has revealed Is of necessity, true. It may be more appropriate to say that the unadulterated Truth can be made available to man only through this Book, which has been revealed by the All-Knowing, All-Wise God.

(3:6) It is He Who fashions you in the wombs as He wills.‘ There is no God but He; the All-Mighty, the All-Wise.

4. This refers to two important facts. The first is that no being knows human nature as well as God does; it is thus imperative that man should depend on the guidance revealed by God, something man needs the most. The second is that the Being Who takes care of all of man’s requirements, major and minor, from the time of conception onwards, will not fail to provide guidance for man’s conduct in this life.

(3:7) It is He Who has revealed the Book to you. Some of its verses are absolutely clear and lucid, and these are the core of the Book.5 Others are ambiguous.¢ Those in whose hearts there is perversity, always go about the part which is ambiguous, seeking mischief and seeking to arrive at its meaning arbitrarily, although none knows their true meaning except Allah. On the contrary, those firmly rooted in knowledge say:

‘We believe in it; it is all from our Lord alone.’2 No one derives true admonition from anything except the men of understanding.

5. Muhkam means that which has been made firmly and perfectly. The muhkam verses mentioned here are those Qur’anic verses which are embodied in clear and lucid language and whose meaning is not liable to any ambiguity and equivocation. The words of these verses are clear pointers to their true meaning and, therefore, it is difficult to subject them to arbitrary interpretation. Such verses form the core of the Holy Book; they are the verses which fulfil the true purpose for which the Qur’an was revealed, and they invite the whole world to Islam. They embody admonition and instruction as well as the refutation of erroneous doctrines and the elucidation of the Right Way. They also contain the fundamentals of the true faith; teachings relating to belief, worship and morality, and mandatory duties and prohibitions. These are the verses which will guide the genuine seeker after Truth who turns to the Qur’an in order to find out what he ought and ought not to do.

6. ‘Ambiguous’ verses are those whose meaning may have some degree of equivocation. It is obvious that no way of life can be prescribed for man unless a certain amount of knowledge explaining the truth about the universe, about its origin and end, about man’s position in it and other matters of similar importance, is intimated to him. It is also evident that the truths which lie beyond the range of human perception have always eluded and will continue to elude man; no words exist in the human vocabulary which either express or portray them.

In speaking about such things, we necessarily resort to words and expressions generally employed in connection with tangible objects. In the Qur’an, too, this kind of language is employed in relation to supernatural matters; the verses which have been characterized as ‘ambiguous’ refer to such matters.

At best, such expressions may serve to either bring man close to or enable him to formulate some view of reality, even if it is a faint one. The more one tries to determine the precise meaning of such verses, the more their ambiguities proliferate, and the more one is confronted with choosing between several plausible interpretations. All this is likely to alienate one progressively further away’ from the Truth instead of bringing one closer to it.

Those who seek the Truth and do not hanker after the satisfaction of their egocentric quest for exotic superfluities, will be satisfied with the dim vision of reality derived from these verses. They will concentrate their attention instead on the clear and lucid ‘core’ verses of the Qur’an. It will be left to those who are either out to make mischief and mislead people or who have an abnormal passion for superfluities to devote their attention to hair-splitting discussions about the contents of the ‘ambiguous'” verses.

7. This might give rise to an unnecessary problem: How can people believe in ‘ambiguous’ verses when the contents of these cannot be grasped?

The fact is that a reasonable person will believe that the Qur’an is the Book of God through his reading of its clear and lucid verses, rather than by learning fanciful interpretations of the ambiguous verses. Once so convinced, he is not likely to be worried by doubts and anxieties caused by the ambiguities of the verses concerned. One who seeks the Truth is satisfied with the obvious meaning of these verses, and wherever he encounters complications and ambiguities he abstains from pursuing their solution too far. Instead of wasting his time splitting hairs, he is content to believe in the things laid down in the Book of God, without seeking to know them precisely and in detail. He turns his attention, in the main, to questions of a practical nature.

(3:8) They pray to Allah: ‘Our Lord! Do not let our hearts swerve towards crookedness after You have guided us to the right way, and. bestow upon us Your mercy. Surely You, only You, are the Munificent Giver!

(3:9) Our Lord! You surely will gather mankind together one Day, a Day about (the coming of which) there is no doubt. Surely Allah never goes against His promise.’

(3:10) Those who disbelieve, neither their wealth nor their offspring will avail them at all against Allah, and it is they who will be the fuel of the Fire

 (3:11) (To them shall happen) the like of what happened to the people of Pharaoh, and those before them. They rejected Our signs, so Allah seized them for their sins. Allah indeed is severe in punishment.

(3:12) Tell those who disbelieved:8 ‘You shall soon be overpowered and mustered to Hell – and that is an evil resting place!’

8. For explanation see (Surah 2, n. 161)above.

(3:13) You have already come across an instructive sign in the two hosts that encountered each other in battle (at Badr): one host fighting in the way of Allah, and the other that of unbelievers. They saw with their own eyes that one host was twice the number of the other.2 But (the result of the battle has proved that) Allah succors with His victory whomsoever He wills. In this, there is surely a lesson for all who have eyes to see.10

9. The actual disparity between the two armies was roughly three to one, but even a cursory glance was enough to tell the casual observer that the army of unbelievers was about twice as large as that of the believers.

10. The events and results of the Battle of Badr are briefly reviewed so as to bring home certain lessons to the Muslims. There are three important lessons to be learnt. First, the manner in which the believers and the unbelievers advanced to the battlefield clearly demonstrated the difference in the moral fiber of the two armies. In the army of the unbelievers, the soldiers held drinking parties and were entertained by the songs and dances of slave girls. The prevalent mood of that army was one of self-indulgence. On the other hand, piety, fear of God and moral restraint of the highest order characterized the Muslim army. The soldiers were busy in devotion and remembrance of God, to Whom they addressed all their prayers and supplication. It was obvious to anyone which army was fighting in God’s cause. Second, the believers won a resounding victory against an army of unbelievers superior to them in numbers, and in the quality and the quantity of arms. So the victory clearly indicated which of the two armies enjoyed the support of God. Third, the outcome of the battle came as a shocking humiliation for those who, heedless of God’s might, had been exulting in the strength of their arms and the number of their supporters. It came as a shock to such people when God subjected a tribe like the Quraysh, foremost in influence and power throughout Arabia, to an ignominious defeat at the hands of a few ill- equipped Makkan fugitives and peasants from Madina.

(3:14) Men are naturally tempted by the lure of women, children, treasures of gold and silver, horses of mark, cattle and plantations. These are the enjoyments in the life of this world; but with Allah lies a goodly abode to return to.

(3:15) Say: ‘Shall I tell you of things better than these? For the God-fearing there are, with their Lord, gardens beneath which rivers flow; there they live forever, will have spouses of stainless purity!! as companions, and will enjoy the good pleasure of Allah.’ Allah thoroughly observes His servants.12

11. For explanation see (Surah 2, n. 27) above.

12. This shows that God neither showers His favors on people arbitrarily nor makes casual and superficial judgments. He knows full well the deeds and intentions of people. He also knows who merits His rewards and who does not.

(3:16) These are the ones who pray: ‘Our Lord! We do indeed believe, so forgive us our sins and keep us safe from the chastisement of the Fire’;

(3:17) men who are steadfast,3 truthful, obedient, spend (in the way of Allah) and implore the forgiveness of Allah before daybreak.

13. That is, they are those who remain steadfast in the cause of Truth; who do not lose heart when they either suffer losses or are subjected to afflictions; who do not despair when they encounter reverses; who are not seduced by temptations. They are the ones who remain faithful to the Truth, even when it apparently stands no chance of prevailing see also (Refer Surah 2, n. 60 above.)

(3:18) Allah Himself bears witness that there is no God but He; and likewise do the angels and the men possessed of knowledge}: bear witness in truth and justice that there is no God but He, the All-Mighty, the All-Wise.

14. The testimony in question is from God Himself, Who knows directly all the realities of the universe, Who observes every existing thing without obstruction. It is the testimony of the One from Whose sight nothing is hidden, and who can be a better first-hand witness than He? His testimony is that no one but He is possessed of the attributes of godhead; no one has the power to govern the universe, and no one has the right to claim the rights which belong exclusively to God.

15. After God, the most trustworthy testimony is that of the angels, for they carry out the administration of the universe. The testimony of the angels, based on their own observations, is that the Will of God alone reigns supreme in the universe, and they turn to Him alone in the governance of the heavens and the earth. Moreover, all creatures possessing knowledge of reality have testified, unanimously, that no one except the One True God reigns and rules over the universe.

(3:19) The true religion with Allah is Islam.1¢ The People of the Book adopted many different ways rather than follow the true way of Islam even after the knowledge of truth had reached them, and this merely to commit excesses against one another.12 Let him who refuses to follow the ordinances and directives of Allah know that Allah is swift in His reckoning.

16. In the sight of God there is only one system of life and way of conduct which is both in accord with reality and morally right. This consists of man’s acknowledging God as his Lord and the sole object of his worship and devotion; of surrendering himself unreservedly to God in obedience and service. In doing so he should follow in toto the guidance communicated by God through His Messengers rather than try to devise ways of serving God according to his own lights. This mode of thought and action is known as Islam, and it is only reasonable that the Lord and Creator of the universe should accept nothing less from His creatures and servants. In his folly man thinks that he has the right to believe in and follow every doctrine that comes his way whether it be atheism or idolatry. In the sight of the Sovereign of the universe, however, all such attitudes amount to nothing short of rebellion against God.

17. This shows that the religion of every Messenger of God, in every age and clime, was none other than Islam (submission to God). Likewise, every Divine book, in whichever language it was revealed, and to whichever people it was addressed, contained the teachings of Islam. The various religions which have spread among mankind are distortions of this true, original religion, and are the result of tampering. Coveting privileges over and above those to which they were entitled, people altered the beliefs, principles and injunctions of the true religion in a manner conducive to their own interests.

(3:20) And if they remonstrate with you, tell them: ‘I have submitted my whole being to Allah, and so have those who follow me.’ And ask the People of the Book as well as to those who follow no heavenly Scripture: ‘Have you also submitted (to Allah)?” If they have submitted to Him, they are indeed on the right way but if they deviate from submitting to Allah, then your duty is merely to deliver the message. Allah observes the affairs of His servants.

18. The Prophet (peace be on him) is asked to tell them in effect: I and my followers have embraced the original, unadulterated Islam which is the true religion enjoined by God. Tell us, now, if you are prepared to give up the accretions introduced by your forefathers, and embrace this original, true religion?’

Published
Categorized as quran

By Tariq Saleem

I am a student of Quran and keen to make dawah for inviting peoples to save there selves from hellfire. This life is very short then the eternal life after death every body has to think about it and do some research to walk on a true path.

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