6. PROPHETS’ DU’Ᾱ (INVOCATIONS) IN THE QUR’ᾹN (1) 1 and 2. Adam and Noah

 

6. PROPHETS’  DU’Ᾱ  (INVOCATIONS)  IN THE QUR’ᾹN (1)

Adam and Noah

          Accordding to some ḥadīths, but not very strong, there are 124 000 prophets, among them about 313 were messengers.[1] There are four prophets among the Arabs: Hūd, Ṣāliḥ, Shu‘ayb, and Prophet Muhammad s.a.w. The first prophet was Adam a.s. and the last one was Prophet Muhammad s.a.w. Allah said in the Qur’an:

 إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا وَإِنْ مِنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ (فاطر:24)

Verily, We have sent you with the truth, a bearer of glad

 tidings and a warner. And there never was a nation but

 a warner had passed among them (Q. 35:24)

          In 1986 or 87 in Edmonton, Canada, a friend told me that there was an American Indian tribe who used smoke instead of dust in making ablution, like doing tayammum  in Islam before they prayed. Another tribe said that they had in distant past a wise man called Napi. This word is close to the Arabic word ”nabi” meaning “a prophet.” I have mentioned earlier that an unidentified Aborigine tribe in Australia called their god “Atnatu”, meaning the one who does not have orifice, namely, the one who does not eat and drink.        

1.    Adam a.s.w. Adam is mentioned in the Qur’an 25 times. Adam and his wife Ḥawā’ (Eve) were allowed to dwell in Paradise and to eat from all of is fruits, except one tree, the “Tree of Eternity”. But Satan tempted them to eat it to make them become angels or become eternal (Q. 7:20). Satan even told them, “I was created before you, and I have better knowledge than you. Therefore, follow me and I will direct you!” (Qatadah’s commentary). As they followed the temptation of Satan, they were expelled from Paradise and brought to the earth together with Satan. Allah told Adam and Eve that they and their descendants would be perpetual enemy of Satan. Adam a. s. and Eve asked Allah’s forgiveness.

قَالَا رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا

لنَكُونَنَّ مِنَ الْخَاسِرِينَ (الأعراف:23)

They [Adam and Eve] said: “Our Lord! We have wronged

ourselves. If You forgive us not, and bestow not upon us

Your Mercy, we shall certainly be of the losers.”

(Q. 7:23)

          We Muslims also cite this du‘ā’ (invocation, supplication, prayer) of our fore-father Adam a.s. We shall have double merit in  citing this du‘ā’, asking Allah’s forgiveness, and at the same time citing the Qur’anic verses by which we shall have tenfold rewards. 
         

          The prayer of Adam and his wife Hawwa (Eve) was accepted, and their sin for eating the forbidden fruit was forgiven.  Allah said:

 فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ (البقرة:37)

 Then Adam received from his Lord Words. And his

 Lord pardoned him (accepted his repentance). Verily,

He is the One Who accepts repentance,

the Most Merciful.(Q. 2:37)     

Therefore, they came to this earth forgiven sin which means without sin.  Allah said in the Qur’an:

...وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى ... (الإسراء:15)

… No one laden with burdens can bear

 another’s burden… (Q. 17:15) 

           Similarly, in the New Testament, it says: “Jesus said, ‘Let the children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.’” (Matthew 19:14, NIV). In the Old Testament it said: “…The son will not share the guilt of the father, nor will the father share the guilt of the son. The righteousness of the righteous man will be credited to him, and the wickedness of the wicked will be charged against him.” (Ezekiel 18:15, NIV). “Fathers shall not be put to death for their children, nor did children put to death for his own son.” (Deuteronomy 24:16, NIV)

     The doctrine of the Original Sin was attributed to Paul who was said to have invented it, as Jesus did not talk about it. Paul in his letters to the Romans he said:

Therefore, just as sin came into the world through

one man, and death through sin, and so death spread to

 all men  because all sinned—for sin indeed was in the world before the law was given, but sin is not counted

 where there is no law. (Romans 5:12-13, ESV).[2]

 It is mentioned in the Qur’an that Allah warned both Adam and Eve not to approach the forbidden tree, and both Adam and Eve were deceived by Satan, not Eve only. Allah said: 

وَقُلْنَا يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا

 وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ. فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا

فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ

فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ (البقرة: 35-36)

 And We said: “O Adam! Dwell you and your wife in

 Paradise and eat both of you freely with pleasure and

 delight, of things therein as wherever you will, but come

 not near this tree or you both will be of the wrong-

doers.” But Satan made them slip therefrom (Paradise),

 and got them out from that in which they were in. We

 said: “Get you down, all with enmity between yourselves.

 On earth will be the dwelling place for you and

 enjoyment for a time.”  (Q. 2:35-36)

              But in the Old as well as New Testament it was said that it was Eve only who was deceived by Satan (Serpent), and for this reason, God blamed Adam for his listening to his wife (Genesis 3:17). She gave some of the forbidden fruit to her husband.[3]

        Adam and Hawwa (Eve) started a new life, an earthly life where they have to work to survive. This earth and its contents are all for them and their descendants for their benefit. Allah said:

هُوَ الَّذِي خَلَقَ لَكُمْ مَا فِي الْأَرْضِ جَمِيعًا.... (البقرة:29)

 It is He Who created for you all that is on earth …(Q. 2:29)

        This earth, then, as our home is amānah (a trust) that we as human beings are entrusted by Allah to keep it in good condition, to keep it clean, like cleaning our own house.[4] 

2.    Noah (Nūḥ) a.s.  He is mentioned 43 times in the Qur’an. He and his people lived in Southern Iraq round the present site of Kufah.  He called his people to worship Allah Alone instead of idols. But they did not want to listen to him. When Allah told him that no more people would follow him, He told him to build an ark (Q. 11:36).[5]

Prophet Noah a.s. complained to Allah, and prayed:

قَالَ رَبِّ إِنَّ قَوْمِي كَذَّبُونِ. فَافْتَحْ بَيْنِي وَبَيْنَهُمْ فَتْحًا وَنَجِّنِي وَمَنْ مَعِيَ

 مِنَ الْمُؤْمِنِينَ. فَأَنْجَيْنَاهُ وَمَنْ مَعَهُ فِي الْفُلْكِ الْمَشْحُونِ.

ثُمَّ أَغْرَقْنَا بَعْدُ الْبَاقِينَ (الشعراء:117-120)

  (Noah) said: “My Lord! Verily, my people have

denied me. Therefore, judge you between me and them,

 and save me and those of the believers who are with me.”

 And We save him and those with him in the laden ship.

 Then We drowned the rest (disbelievers)

 thereafter. (Q. 26:117-120)

 In another verse Prophet Noah a.s. asked Allah’s help, as his people denied him.  Allah told him to build an ark.

 قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ. فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا

فَإِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُ فَاسْلُكْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَنْ سَبَقَ

عَلَيْهِ الْقَوْلُ مِنْهُمْ وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا إِنَّهُمْ مُغْرَقُونَ. إِذَا اسْتَوَيْتَ أَنْتَ

 وَمَنْ مَعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي نَجَّانَا مِنَ الْقَوْمِ الظَّالِمِينَ. وَقُلْ

رَبِّ أَنْزِلْنِي مُنْزَلًا مُبَارَكًا وَأَنْتَ خَيْرُ الْمُنْزِلِينَ (المؤمنون:26-29)

  Nūḥ (Noah) said: “O my Lord! Help me because they deny

me.” So We revealed to him (saying): “Construct the ship under

 Our Eyes and under Our Revelation (guidance). Then, when Our Command comes, and water gushes forth from the oven, take

 on board of each kind two (male and female), and your family,

 except those thereof against whom the Word has already

 gone forth. And address Me not in favour of those who have

 done wrong. Verily, they are to be drowned.” And when

 you have embarked on she ship, you and whoever is with

you, then say: “All praise and thanks are Allah’s, Who

 has saved us from the people who are wrong-doers.”

 And say: “My Lord! Cause me to land at a blessed

 landing-place, for you are the Best of those

who bring to land.”  (Q. 23:26-29)

          When Prophet Noah saw his son swimming and called him to embark with him and not to be with disbelievers. But his son answered that he would prefer to take safety from the mountain. Then big waves separated them, and his son was drowned like other disbelievers. So, Prophet Noah prayed to Allah.

 وَنَادَى نُوحٌ رَبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنْتَ

أَحْكَمُ الْحَاكِمِينَ. قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ

فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ. قَالَ

رَبِّ إِنِّي أَعُوذُ بِكَ أَنْ أَسْأَلَكَ مَا لَيْسَ لِي بِهِ عِلْمٌ وَإِلَّا تَغْفِرْ لِي

وَتَرْحَمْنِي أَكُنْ مِنَ الْخَاسِرِينَ. (هود:45-47)



 And Nūḥ (Noah) called upon his Lord and said, "O my 

Lord! Verily, my son is of my family! And certainly, Your

 Promise is true, and You are the Most Just of the judges.”

 He (Allah) said: “O Nūḥ (Noah)! Surely, he is not of your

  family; verily, he work is unrighteous, so ask not of Me

 that  of which you have no knowledge! I admonish you

 lest you should be one of the ignorant.” Nūḥ (Noah)

 said: “O my Lord! I seek refuge with You from that of

 which I have no knowledge. And unless You forgive

me and have Mercy on me, I will indeed

be one of the losers.” (Q. 11:45-47)

          Since Prophet Noah’s prayer for his son was not accepted, he concluded with praying for forgiveness himself, his parents and people who enter his house and believers male and females, as follows:

رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَنْ دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ

وَالْمُؤْمِنَاتِ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا تَبَارًا (نوح:28)

 “My Lord! Forgive me, and my parents, and him who

enters my home as a believer, and all the believing men

and women. And to the wrong-doers grant You no

 increase but destruction.” (Q. 71:28)

According to the Qur’an commentator al-Ḍaḥḥāk, the verse “and him who enters my home as a believer” here means “my place of worship (mosque)”. This is the last verse in this chapter of Noah, where he is asking Allah’s forgiveness for any shortcoming in delivering His message.  Most of the verses in this chapter deal with the story of Noah, where he complained to Allah against his people.

 The story of Adam a.s., Noah a.s. and other prophets is mentioned briefly in the Qur’an, as it is not a book of history, but a book of guidance.  Each story contains guidance and moral lessons.

                                                                   (CIVIC, 6 June, 2014)

 المراجع:  

المكتبة الشاملة        

تفسير الطبري (ت. 310 هـ (

تفسير القرطبى (ت. 671 هـ(

تفسير ابن كثير (ت. 774 هـ(

Holy Bible, New International Version
Yaacob, M.A. Christianity. Kuala Lumpur: Perniagaan Jayabersa, 2004
Abu Khalil, Dr. Shauqi . Atlas of the Qur’an. Riyadh, Darussalam, 2003 http://fatwa.islamweb.net/fatwa/index.php?page=showfatwa&Opti         on=FatwaId&Id=9475

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[1] Ibn Hanbal, Musnad, 5, 169 ; in another ḥadīth it is said that the number of prophets is 120 000, and the number of messenger is 315. These ḥadīths are considered weak by many scholars.

[2] However, it was found in the Old Testament that David prayed to God and said: “Surely I was sinful at birth, sinful from the time my mother conceived me.” (Psalms 51:5, NIV).

[3] "When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and taste it. She also gave some to her husband, who was with her, and he ate it." (Genesis 3:6 NIV); "And Adam was not the one deceived; it was the woman who was deceived and became a sinner." (1Timothy 2:14, NIV)   

[4] Full accounts of Adam a.s. in the Qur’an can be read in Q. 2:30-38; 7:11-27; 20:115-123

[5]According to the Old Testament Prophet Noah drank and got drunk. “When he drank some of its wine, he became drunk and lay uncovered inside his tent.” (Genesis 9:21, New International Version). It is also said: “Wine is a mocker and beer a brawler; whoever is led astray by them is not wise.” (Proverbs 20:1,  New International Version).  As a prophet, we cannot accept that he committed such sin.

5. ALLAH IS TALKING TO US THROUGH THE QUR’ᾹN (5)

5. ALLAH  IS TALKING TO US THROUGH THE QUR’ᾹN (5)

       In the tenth year of the Prophet’s messengership, two persons who were very dear to the Prophet passed away: his uncle Abū Ṭālib and his wife Khadījah. That year in Islamic history was known as ām al-ḥuzn (“the Year of Mourning”). These two persons had supported and protected the Prophet in delivering his message from the harassment of the Quraysh tribe.

           The Prophet s.a.w. and his servant Zayd bin Hārithah went secretly to Ṭā’if, about 90 km (60 miles) south-east of Makah. After four days walking they finally reached to town. He hoped that its inhabitants might accept Islam, since the majority of the inhabitants of Makkah rejected Islam. The Prophet stayed in Ṭā’if 15 nights calling them to Islam, but to no avail. They even threw stones at him and Zayd. They returned to Makkah.

          After this year of mourning and terrible condition, Allah wanted to show the Prophet’s noble position not only to human beings, but also to the angels, that He ordered the arch-angel Jibrīl (Gabriel) to accompany the Prophet in his isrā’ (“night journey from Makkah to Jerusalem”) and mī‘rāj (“ascension to heaven”). This took place before the Prophet’s migration to Madinah.

         Allah says in the Qur’an,

فَإِنَّ مَعَ الْعُسْرِ يُسْراً. إِنَّ مَعَ الْعُسْرِ يُسْراً (الشرح:5-6)

 Verily along with every hardship is relief. Verily

 along with every hardship is relief. (Q. 94:5-6).[1]

          It means that with difficulty there is ease, and Allah reaffirms this information by repeating it. The Prophet commenting on this verse said,

 أبْشِرُوا أتاكُمُ اليُسْرُ، لَنْ يَغْلِبَ عُسْرٌ يُسْرَيْنِ 

Have a good news, ease has come to you; a difficulty

 would never defeat two eases.

          After over ten years calling people to Islam to people of Makkah with difficulty and minimum result, on the contrary, the people of Madinah had already accepted him and his message before he immigrated to this city. Here the Prophet established an Islamic city-state making peace between the two tribes, Aws and Khazraj. He also made an agreement with the Jewish tribes in a constitution called Madinan Charter, where they agreed to join the Muslims in defending the city from external attack.

          This was the Madinan phase which lasted about ten years, starting from the hijrah (migration) of the Prophet until his death. Verses revealed in this phase are different from those revealed in Makkah in length, themes, and forms of address. Madinan verses are longer than the Makkan. The new themes are of social and legal, such as marriage, divorce, inheritance, punishment, etc. The forms of address are: يَا أَيُّهَا الَّذِينَ آمَنُوا “O you who believe”, and يَا أَهْلَ الْكِتَابِ “O people of the Scripture”.

  D. As Muslims Allah talked directly to the Muslims in Madinah in the time of the Prophet, and is still talking to us with His injunction, prohibition and direction when He says يَا أَيُّهَا الَّذِينَ آمَنُوا “O you who believe!” It is mentioned 11 time in chapter 2 ; 7 times in chap. 3; 10 times in chap. 4; 15 times in chap. 5; 6 times in chap. 8; 6 times in chap. 9; 3 times in chap. 24; 7  times in chap. 33; twice in chap. 47;  5 times in chap. 49; once in chap. 57; 3  times in chap. 58; once in chap. 59; 3 times in chap. 60;  3 times in chap. 61; once in chap. 62; once in chap. 63; once in chap. 64; twice in chap. 66. Total: 86 times.[2]

          One example to indicate that Allah is still talking to us through the Qur’an is the following verse:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِنْ كُنْتُمْ مُؤْمِنِينَ. فَإِنْ لَمْ تَفْعَلُوا

فَأْذَنُوا بِحَرْبٍ مِنَ اللَّهِ وَرَسُولِهِ وَإِنْ تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ.

 وَإِنْ كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ وَأَنْ تَصَدَّقُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ.

 وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ

وَهُمْ لَا يُظْلَمُونَ (البقرة:281-278)

O you who believe! Be afraid of Allah and give up what

 remains (due to you) from ribā (usury) (from now onward),

 if you are (really) believers. And if you do not do it, then take

 a note of war from Allah, and His Messenger, but if you repent,

 you shall have your capital sums. Deal not unjustly (by asking

 more than your capital sums), and you shall not be dealt

 with unjustly (by receiving less than your capital sums).

 And if the debtor is in a hard time (has no money),

 then grant him time till it is easy for him to repay,

 but if you remit it by way of charity, that is

 better for you if you did but know.

 (Q. 2:278-281)

          If we Muslims do not stop taking usury, interest (ribā), then both Allah and His Messenger will declare war against us, the Muslims of the past, of the present, and of the future. Practicing ribā is a grave sin.

          Allah prohibits us from deserting the battlefield in defending Islam. He says: 

 يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا زَحْفًا فَلَا تُوَلُّوهُمُ الْأَدْبَارَ. وَمَنْ يُوَلِّهِمْ

يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفًا لِقِتَالٍ أَوْ مُتَحَيِّزًا إِلَى فِئَةٍ فَقَدْ بَاءَ بِغَضَبٍ مِنَ اللَّهِ

وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ (الأنفال:15-16)



 O you who believe! When you meet those who disbelieve, in a battlefield, never turn your back to them. And whoever turns his back to them on such a day—unless it be a stratagem of war, or to retreat to a troop (of his own—he indeed has drawn upon himself wrath from Allah. And his abode is Hell, and worst indeed is that destination! (Q. 8:15-16)

          According to the Old Testament, King Solomon who was said to be the wisest man ever to live in his time warned people about seven deadly sins, detestable to God: 1. haughty eyes, 2. a lying tongue, 3. hands that shed innocent blood, 4. a heart that devises wicked schemes, 5. feet that are quick to rush into evil, 6. a false witness who pours out lies, 7. and a person who stirs up conflict in the community. (Proverbs 6:16-19)

          In Islam we have what the Prophet s.a.w. called السَّبعُ المُوبِقَات “the seven great destructive sins” which are:

الشِّرْكُ بِاللَّهِ، وَالسِّحْرُ، وَقَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالحَقِّ، وَأَكْلُ الرِّبَا، وَأَكْلُ مَالِ اليَتِيمِ، وَالتَّوَلِّي يَوْمَ الزَّحْفِ، وَقَذْفُ المُحْصَنَاتِ المُؤْمِنَاتِ الغَافِلاَتِ (رواه البخاري ومسلم)

To join others in worship along with Allah, to kill the life

 which Allah has forbidden except for a just cause, magic, to

 consume riba, to consume an orphan’s wealth, to turn away

 from the enemy and flee from the battlefield when the battle

 begins, and to accuse chaste women,  who never ever think

 of anything that would tarnish their chastity and are

 good believers. (Reported by Bukhari and Muslim)

          We see that riba (usury, interest) and deserting the battlefield are included in the seven great destructive sins. However, in another hadith the Prophet s.a.w. said:

"أَلاَ أُنَبِّئُكُمْ بِأَكْبَرِ الكَبَائِر؟» قُلْنَا: بَلَى يَا رَسُولَ اللَّهِ، قَالَ: " الإِشْرَاكُ بِاللَّهِ،

وَعُقُوقُ الوَالِدَيْنِ، وَكَانَ مُتَّكِئًا فَجَلَسَ فَقَالَ: أَلاَ وَقَوْلُ الزُّورِ" فَمَا زَالَ  

  يُكَرِّرُهَا حَتَّى قُلْنَا: لَيْتَهُ سَكَتَ (رواه البخاري ومسلم)

“Should I inform you about the greatest of the great sins?” We

 [the narrator] said, “Yes, O Allah’s Messenger! He said, “To join others in worship with Allah and to be undutiful to one’s parents.”

 He was reclining, then he sat up and said, “And I warn you against false speech,” and he continued repeating it until we wished

  that he would stop. (Reported by Bukhari and Muslim)

          Allah talks to us and reminds us to remain believers, fearing Him (by doing all that He has ordered and by abstaining from all that He has forbidden), and to die as Muslims. He says:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ (102)

O you who believe! Fear Allah as He should be feared.

 [Obey Him, be thankful to Him, and remember Him

always], and die not except in a state of

 Islam (as Muslims) (Q. 3:102)

          This verse continues with His advising us to hold fast to the Qur’an, not to be divided among ourselves, and remember His favour in uniting us as brothers in faith, and in saving us from the Hellfire (verse 103). He then advises us that a group of people among us should invite people to all that is right (ma‘rūf) and forbid all that is wrong (munkar) (verse 104).

          In Q. 5:35 Allah told us believers to fear Him, to seek the means of approach to Him, and to strive hard to His Cause. In Q. 9:119 and 33:70 He told us to fear Him and tell the truth.  In Q. 57:28 Allah told us to fear Him and to believe in His Messenger.

          Allah orders us to obey Him and to obey His Messenger. He says:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ

تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ

 وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا  (النساء:59)

 O you who believe! Obey Allah and obey the Messenger,

 and those of you who are in authority. And if you differ in

anything amongst yourselves, refer it to Allah and His

 Messenger if you believe in Allah and the Last

Day. That is better and more suitable

for final determination. (Q. 4:59)

          Obedience to Allah and His Messenger is unconditional, whereas obedience to those who are in authority is conditional, that it does not constitute disobedience to Allah, as the Prophet said:

إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوفِ (رواه البخاري ومسلم(

Obedience is only in righteousness

(Reported by Bukhari and Muslim)

          Obedience to Allah and His Messenger is Allah enjoined by Allah, and not to turn away from him, and not to be like those who say “we have heard”, but they do not hear (Q. 8:20-21), and  in order that we would not make vain our deeds (Q. 47:33)

          Allah reminds us from rendering in vain our deeds of charity by reminders of our generosity, injury, showing off (Q. 2:264). He prohibits us from laughing at each other, from suspecting each other, and from spying each other (Q. 49:11-12). He reminds us not to let our wealth and children divert us from remembering Allah. (Q. 63:9)

         There are two verses only in the Qur’an where Allah told us directly to spend our wealth in charity for His sake while we are still alive, as our wealth would not avail in the Hereafter (Q. 2:254). He told us to spend from the purest and best money/income, as Allah accepts only that which is pure and good. (Q. 2:267). However, there any many verses dealing with spending our wealth, either for voluntary charity called ṣadaqah, or obligatory one called zakāt. He said that we would never attain. He said that we would not attain   birr (piety, righteousness, devoutness, kindness), unless we spend of that which we love (Q. 4:42)

          Giving charity to the needy, whether they are believers or non-believers, as long as it is for seeking Allah’s pleasure, it will be for our own benefit, as Allah will reward it (Q. 2:272). The reward for every good deed is between tenfold and seven hundred fold, and the reward of spending in the way of Allah, is seven hundred fold. (Q. 2:261). Allah in the Qur’an encourages us to give charity to help our fellow human beings, even our fellow creatures. (ANUMA, 30.05.140

المراجع:

المكتبة الشاملة

تفسير الطبري (ت. 310 هـ

تفسير القرطبى (ت. 671 هـ (

تفسير ابن كثير (ت. 774 هـ (

Abu Khalil, Dr. Shauqi . Atlas of the Qur’an. Riyadh, Darussalam, 2003

Hatta, Ahmad, dkk. The Great Story of Muhammad s.a.w. Jakarta: Maghfirah Pustaka, 2013.                  
islam.aljayyash.net/encyclopedia/book-8-9   

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[1] Mujāhid’s interpretation of مَعَ (“along with”) in the above verse is بَعْدَ  (“after”), so that the verse means “after difficulty there is ease.”

[2] For details: Q. 2:104, 153, 173, 178, 183, 208, 254, 264, 276, 278, 282; Q. 3:100, 102, 118, 130, 149, 156, 200; Q. 4:1, 19, 29, 43, 59, 71, 94, 135, 136, 144; Q. 5:1, 2,6, 8, 11, 35, 51, 57, 87, 90, 94, 95, 101, 105, 106; Q. 8:15, 20, 24, 27, 29, 45;  Q. 9:23, 28, 34, 38, 119, 123; Q. 22:77; Q. 24:21, 27, 58; Q. 33:9, 41, 49, 53, 56, 69, 70; Q. 47:7, 33; Q. 49:1, 2, 6, 11, 12; Q. 57:28; Q. 58:9, 11, 12; Q. 59:18; Q. 60:1, 10, 13; Q. 61:2, 10, 14; Q. 62:9; Q. 63:9; Q. 64:14; Q. 66:6, 8.