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Interpretation of Surah al-Ma'arij (The Ways of Ascent) - Part 5

There is a question here and it is that if the Mighty God created the man to the last height of perfection and prosperity, then why he created in his nature, the evils and the unfavorable things?

Is it possible first creating anything or any character and then criticizing it?

Apart from this the Quran in the ayat 4 of Sura e Teen clearly defined:

Surat At-Ti-n (The Fig) - سورة التين

لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ



We have certainly created man in the best of stature;

Certainly it does not means that the outward appearance of the man is righteous and his inner self is ugly and evil but the man as a whole is the best entity أَحْسَنِ تَقْوِيمٍ. We created the man in his excellent face and build up. Same way the other ayaat which are praising the prominent and eminent status of man.

The answer to all these clear questions, by paying attention at one point and that the Glorious God created powers, instincts and qualities in the man and these powers are the means for the man to reach the perfection to acquire the progress and prosperity. Therefore these above mentioned qualities and instincts are not bad naturally but it is an intermediary and a means to help the person to reach the perfection. But these qualities when stepped in the deviated path they are misused and it may cause the evils, disasters, corruptions, misfortunes.

For example this same greed is the power which does not permit the man to give up soon and stop his struggle and strive for reaching the goal and get satiated.

 This is a burning thirst that captured the existence of the man and if this characteristic is used in the line of gaining the education and knowledge as the man in greed of learning, in other words restless thirsty and lover of knowledge, truly reaches to perfection. However if these talents are used in the way of materialism it will cause iniquity, hardships and miserliness in the society.

In the other interpretations: This quality (greed) is the branch of the self love, we know that this adoration of the own self brings the man towards the perfection and excellence. But going astray it creates the wretchedness of loading the money, jealousy and monopoly (the exclusive possession or control of something.) and the other similar things. Regarding the other divine favors, the matter is also alike.

Then it exceptionally described the distinguished features of the deserving people. While mentioning their nine salient and main characteristics said: But those who perform namaz.

إِلَّا الْمُصَلِّينَ


Those who perform namaz and they are persistent in its establishment.

الَّذِينَ هُمْ عَلَى صَلَاتِهِمْ دَائِمُونَ


It is their prime pursuit as they have continues contact with their Sovereign God and this is only possible with the help of namaz. The namaz which obstructs them from perversions and unlawful deeds. The namaz which nurture the soul and life of man. Always grant him remembrance of the Benevolent God this perpetual attention towards the God, The Guardian of Faith hinders ignorance, pride, sinking in the ocean of lusts and the captivity in the grip of the devil and the desires and passions.

It is quite clear by the term perseverance in the namaz , does not mean that they should always be in the namaz. But it indicates that they must perform it at its own specified time.

Basically every virtues act leaves positive effect on man which is constant and perpetual. Hence in a narration from the holy prophet Muhammad sallallaho alaihi va ala alehi the most excellent deeds near the Merciful God are perpetuity in act even if it is a lesser amount.

The most interesting thing is mentioned, regarding this ayat, in a hadis by imam Baqir alaihis salam: it means that when the man initiate compulsory all the Supererogatory namaz نوافل upon himself and continue it always.

In an another hadis from the same fifth imam Muhammad Baqir alaihis salam it is quoted: this ayat is pointing towards the Supererogatory namaz نوافل. After some ayat in this sura the ayat which is mentioned, it is about the obligatory prayers and namaz.

وَالَّذِينَ هُمْ عَلَى صَلَاتِهِمْ يُحَافِظُونَ(70:34)


And who guard their prayers [from all worldly intent].

This difference may give the meaning that the obligatory namaz must be performed punctually at its fixed time. But the meaning of continuation of namaz is suited to the supererogatory namaz نوافل as the man can pray them and sometimes can leave them too.

Any way after referring about the namaz which is the excellent deed and the state of the believers, turned towards their second pursuit and mentioned it: Those people out of their earnings and wealth leaves a part of income to meet the means of definite right.

وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ


For the deprived and those who ask for the fulfillment of their requirements.

لِّلسَّائِلِ وَالْمَحْرُومِ


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