Prophet Muhammad ( pbuh) as authorised Law giver & Legislator

نبیِ کریمﷺ بحیثیتِ مُقَنِّن وشارعِ مجاز

تحریک ِ طالبان پاکستان کے برقرار یا مُعطّل ترجمان مولانا عبدالعزیز نے ٹیلیویژن پر ارشاد فرمایا: ''بات یہ ہے کہ قرآن وسنت آسمانی قانون ہے، آسمانی قانون کے ہوتے ہوئے اس انگریز کے قانون کی ہمیں اجازت نہیں... انگریز توانگریز، مسلمان قانون نہیں بناسکتا، بلکہ محمدﷺ کو ''شارح‘‘ قرار دیا گیا ہے، قانون صرف اور صرف کائنات کے خالق ومالک اﷲکا چل سکتاہے‘‘۔میں نے براہِ راست یہ پروگرام نہ دیکھا ، نہ سنا ، تاہم اس پر مسلمانوں کے دل مضطرب ہوئے ، ان کے جذبۂ عقیدت کو ٹھیس پہنچی اور سب نے دکھ کا اظہار کیا۔

سچ بات یہ ہے کہ مولانا کا منصبِ رسالتﷺ کے بارے میں یہ بیان نہایت بے باکی اور رنج دہ جسارت پر مبنی ہے، ان کا یہ تبصرہ سن کر دل رنجیدہ ہوا اور خدشہ لاحق ہوا کہ اگر دین کے معاملے میں بے باکی کی روش اسی طرح عام ہوئی اور اس پر کوئی روک ٹوک عائد نہ کی گئی، تو ملک کا امن وامان تو پہلے ہی غارت ہے، دین وایمان بھی ایسے لوگوں کی دست برد سے محفوظ نہیں رہیں گے۔

حقیقت یہ ہے کہ اس امر میں غلام احمد پرویز یا منکرینِ حدیث کے سوا کبھی کسی کاکوئی اختلاف نہیں رہا کہ رسول اللہﷺ اللہ تعالیٰ کی طرف شارعِ مجاز (Authorized Lawgiver)، مُقَنِّن(Legislator)اور واجب الاتباع اور واجب الاطاعت ہیں۔ جب موسیٰ علیہ السلام نے بنی اسرائیل کے لئے اللہ تعالیٰ سے دنیا اور آخرت کی بھلائی کی التجا کی اور عرض کیا:

''(اے پرورد گار!) ہمارے لئے دنیا اور آخرت کی بھلائی لکھ دے (یعنی مقدر فرمادے) ، بے شک ہم نے تیری طرف رجوع کیا، (تو اللہ عزّ وجلّ نے) فرمایا: میں جسے چاہوں گا ، اسے میرا عذاب پہنچے گا اور میری رحمت ہر چیز پر محیط ہے، (تم نے جو کچھ مانگا ہے)میں عنقریب یہ (اعزاز) اُن (خوش نصیبوں) کے لئے لکھ دوں گا، جو (ہمیشہ) تقویٰ اختیار کرتے ہیں، (باقاعدگی سے) زکوٰۃ دیتے ہیں اور جو ہماری آیات پر ایمان لاتے ہیں ، (درحقیقت یہ ) وہ لوگ ہیں جو اُس رسول نبی امی کی (ہمیشہ) پیروی کریں گے ، جس کووہ (پہلے سے)اپنے پاس تورات اور انجیل میں لکھا ہوا پاتے ہیں، (جن کا منصب یہ ہے کہ) وہ انہیں نیکی کا حکم دے گا اور برائی سے روکے گااورجو ان کے لئے پاکیزہ چیزوں کو حلال قرار دے گا اور ناپاک چیزوں کو حرام قرار دے گا اورجو اُن کے بوجھ اتارے گا اور ان کے گلوںمیں پڑے ہوئے (جاہلیت کے) طوق بھی اتارے گا، سو جو لوگ ان پر ایمان لائے اور ان کی تعظیم کی اوراُن کی نصرت وحمایت کی اور اس نورِہدایت (قرآن) کی پیروی کی جواُس کے ساتھ نازل کیا گیاہے، (درحقیقت) وہی لوگ فلاح پانے والے ہیں‘‘ (اعراف:156-157)۔

اﷲتعالیٰ نے اس آیتِ مبارکہ میں اپنے رسولِ مکرم سیدنا محمد رسول اللہﷺ کو اٰمروناہی اور مُحلِّل (حلال قرار دینے والا) اور مُحرِّم (حرام قرار دینے والا) فرمایا ہے اور قانون ساز(Legislator) وہی توہوتاہے ،جو کسی چیز کو حلال قرار دینے یا حرام وممنوع (Unlawful & Prohibited) قرار دینے کاایسا اختیار رکھتا ہو، جسے کوئی چیلنج نہ کرسکے اور کسی کے پاس انکار کی گنجائش نہ ہوبس قرآن کی رو سے یہی منصبِ رسالت اور شانِ رسالت ہے۔ اِس کے بعد کسی کا یہ کہنا کہ: ''بلکہ محمدﷺ کو بھی شارح قرار دیا گیا ہے، آپ بھی قانون نہیں بناسکتے‘‘، دراصل یہ رسول اللہﷺ کو اﷲعزّوجلّ کی جانب سے عطا کی ہوئی قانون سازی کی اس مطلق اتھارٹی کو چیلنج کرنا ہے یا اس کا صریح انکار ہے اور کسی مومنِ صادق سے اس کی توقع نہیں کی جاسکتی۔ مولانا عبدالعزیز نے یہ کلمات شعوری طور پر کہے ہیں یا سبقتِ لسانی سے ان کی زبان سے ادا ہوئے، بہر حال انہیں اسی فورم پر ان سے رجوع کرنا چاہیے اور اﷲتعالیٰ سے توبہ کرنی چاہیے، کیونکہ اﷲ عزّوجلّ نے اپنے رسولِ مکرمﷺ کوقانون بنانے کا یہ اختیار مطلقاً عطا کیا ہے،اس میں کوئی قیدیا شرط نہیںہے ، نہ ہی کوئی Ifیا Butیا Proviso ہے۔

اسی طرح اﷲتعالیٰ نے اپنی اطاعت کی طرح اپنے رسولِ مکرمﷺ کی اطاعت کو بھی غیرمشروط اور لازم قرار دیتے ہوئے فرمایا:

''اے ایمان والو! اطاعت کرو اللہ کی اور اطاعت کرو اس رسول کی اور ان کی جو تم میں صاحبانِ امر ہیں ، پس اگر تمہارا اُن صاحبانِ امر سے کسی معاملے کے (حق یا باطل ہونے کے ) بارے میں تنازع پیدا ہوجائے ، تو (حتمی اور قطعی فیصلے کے لئے ) اس معاملے کو اﷲ اوراس کے رسول کی طرف لوٹا دو، یہی (شِعار) بہتر اور انجام کے اعتبار سے احسن ہے‘‘ (النساء:59)

۔ اس آیتِ مبارَکہ میں بھی اﷲ عزّوجلّ نے نبیِ کریمﷺ کی اطاعت کو غیرمشروط طور پر لازم قرار دیا، جبکہ کسی بھی بڑے سے بڑے صاحبِ اختیار یا حاکمِ اعلیٰ یا مُقَنِّنہ (یعنی پارلیمنٹ) کی اطاعت کو غیر مشروط طور پر لازم قرار نہیں دیا، اسے چیلنج کیا جاسکتاہے اورقرآن وسنت کے خلاف ہونے کی صورت میں رد کیا جاسکتاہے۔

اور اللہ تعالیٰ نے یہ بھی فرمایا:

''اور جس نے رسول کی اطاعت کی، اُس نے درحقیقت اللہ ہی کی اطاعت کی اور جس نے (اطاعتِ رسول سے) روگردانی کی ، تو (اے رسولِ مکرم!) ہم نے آپ کو اس پر نگہبان بنا کر نہیں بھیجا‘‘ (النساء:80)

۔ اس سے معلوم ہوا کہ اللہ تعالیٰ کی اطاعت کاہمارے پاس معلوم پیمانہ صرف اطاعتِ رسولﷺ ہی ہے۔ قرآن مجیدمیں اﷲ عزّوجلّ نے یہ بھی فرمایا:

''اور (اے مومنو!) جو حکم تمہیں رسول دیں اسے لے لو اور جس چیز سے رسول روکیں ،اُس سے (کسی تردُّد کے بغیر) رک جاؤ‘‘ (الحشر:07)۔

اﷲتعالیٰ نے قرآن مجید میں یہ دو ٹوک ضابطہ اس لئے مقرر فرمایا کہ نبی معصوم ہیں ، اُن کا نطق بھی معصوم ہے اور اُن سے خطا کاصادر ہوناناممکن ہے، ارشادِ باری تعالیٰ ہے:

''اور وہ (رسول) اپنی خواہشِ نفس سے کوئی بات نہیں کہتے ، وہ وہی کہتے ہیں ، جس کا انہیں وحی کے ذریعے حکم ہوتا ہے‘‘(النجم:3-4)۔

رسول اللہﷺ کو یقینا اس بات کا علم تھا کہ ایک ایسا وقت آئے گا کہ لوگ قرآن مجید کی آڑ میں شانِ رسالت اور مقامِ رسالت کا بالواسطہ انکار کرتے ہوئے شارعِ مجاز اور بااختیار مُقَنِّن کی حیثیت سے آپ کے منصب کا انکار کریں گے اور یہ انکار''حاکمیّتِ الٰہی‘‘ کے پرکشش اور خوبصورت عنوان سے ہوگا ، اسی لئے آپﷺ نے اس کی پیش بندی کرتے ہوئے فرمایا:

''سنو! مجھے قرآن عطا کیا گیا ہے اور اس کی مثل (واجب الاطاعت قانون میری سنت کی صورت میں) اس کے ساتھ ہی عطا کیا گیا ہے، سنو! ممکن ہے کہ ایک شخص خوب سیر شدہ (عیش وعشرت میں مست) اپنی مسند پر ٹیک لگائے ہوئے ہوگا اور کہے گا : بس اس قرآن کو لازم پکڑو ، سو جو کچھ تم اس میں حلال پاؤ، اسے حلال مانو اور جو کچھ تم اس میں حرام پاؤ اسے حرام مانو،(نہیں حلال وحرام قرآن تک محدود نہیں ہے)، تمہارے لئے پالتو گدھے کا گوشت اور کچلیوں(سامنے کے دانتوں) سے شکار کرنے والے درندے حلال نہیں ہیں‘‘ (سنن ابی داؤد:4594)

۔ یعنی ان کی حرمت کا بیان قرآن میں نہیں ہے، مگر میں قرآن میں دئیے ہوئے تشریعی اختیار سے اس نوع کے تمام جانوروں کو حرام قرار دیتا ہوں،ان میں شیر،چیتا، بھیڑیا، کتا ، بلی اور اس قبیل کے تمام جانور شامل ہیں ۔ اسی طرح عرباض بن ساریہ بیان کرتے ہیں: ''(ایک دن) رسول اللہﷺ (خطبہ دینے کے لئے) کھڑے ہوئے اور فرمایا:

تم میں سے کوئی شخص اپنی مسند پر براجمان ہوکر یہ گمان کرے گا کہ اللہ تعالیٰ نے جو بھی چیز حرام کی ہے،اس کا بیان قرآن میں ہے، (نہیں ایسا ہرگز نہیں)، سنو! بخدا میں نے حکم جاری کئے ہیں اور نصیحت کی ہے اور بعض امور سے منع کیا ہے، تواُن کی حرمت قرآن کی حرمت کی طرح قطعی بلکہ اس سے بھی زیادہ ہے‘‘(سنن ابی داؤد:4599)۔

حضرت مالک بن انس بیان کرتے ہیں : رسول اللہﷺ نے فرمایا:

''میں تمہارے درمیان دو(اہم ) چیزیں چھوڑ کر جارہا ہوں اور وہ ہیں :کتاب اللہ اور سنتِ رسول ، جب تک تم ان دونوں کے ساتھ مضبوطی کے ساتھ وابستہ رہو گے ، کبھی گمراہ نہ ہوگے‘‘ (رواہ مؤطا امام مالک)۔ 

By Mufti Me need ur Rahman

http://dunya.com.pk/index.php/author/mufti-muneeb-ul-rehman/2014-02-21/6139/24206811#tab2

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154 Wise Sayings of Ali bin Abu Talib (R.A)

1. Fear God and you will have no cause to fear any one.
2. Resignation to the Will of God is the cure of the disease of the heart.
3. The word of God is the medicine of the heart.
4. Lead such a life, that, when you die, the people may mourn you, and while you are alive they long for your company.
5. The days of life pass away like clouds, so do good while you are alive.
6. Of all the follies the greatest is to love the world.
7. Opportunity is swift of flight but slow to return.
8. Pride, cowardice, and miserliness are bad for me but good for women.
9. The most happy is he to whom God has given a good wife.
10. He who knows himself knows God.
11. Do not soil your conscience for anything but heaven
12. The disease of the heart is worse than the disease of the body.
13. To fight against one’s desires is the greatest of all fights.
14. The strongest amongst you is he who subdues his self.
15. Wealth and greed are the roots of all evils.
16. Riches without faith are the greatest poverty.
17. A man’s worth depends upon the nobility of his aspirations.
18. Knowledge enlivens the soul.
19. The learned lives, although he dies.
20. The sum total of excellence is knowledge.
21. To respect the learned is to respect God.
22. Generosity hides shortcomings.
23. The wealth of a miser is as useless as a pebble.
24. Desire is one’s most inveterate enemy.
25. Those who walk on the surface of the earth shall one day be interred in it.
26. Every breath of man brings him nearer to death.
27. People are asleep as long as they are alive, they are awakened when they die.
28. Patience is the fruit of faith.
29. Virtue never dies.
30. A man’s glory from his virtue is greater than the glory of his pedigree.
31. No shelter is safer than piety.
32. A man’s behavior is the index of his mind.
33. Courtesy costs nothing but buys everything.
34. Clemency graces power.
35. Jealousy devours virtue as fire devours fuel
36. He that lends a listening ear to reproach is one of those that deserve reproach.
37. Forgiveness is she crown of greatness.
38. Carnal appetites are nets spread by the devil.
39. Every arrow does not hit the mark, nor every prayer granted.
40. Ostentatiousness spoils prayers.
41. Fear none but your sins.
42. He who praises you murders you.
43. A man who praises himself displays his deficiency of intellect.
44. Honor your parents and your sons will honor you.
45. A man is hid under his tongue.
46. The tongue of a wise man lies behind his heart.
47. The tongue pierces deeper than the spear.
48. He who purifies his heart from doubt is a believer.
49. The opinion of a wise man is an oracle.
50. To seek counsel is to go to the fountain of guidance.
51. Association with a fool is tyrannical to the soul.
52. God hastens the fall of tyrants.
53. Tyranny leads to moral cowardice.
54. A tyrant’s success is his moral defeat.
55. It is better to die than to beg.
56. When a man begs he loses his faith.
57. Hajj is the Jihad of every believer in faith.
58. A wise enemy is better than a foolish friend.
59. Silence is the best reply to a fool.
60. The best speech is one that is short and reasonable.
61. Speech is like a medicine, a small dose of which cures but an excess of which kills.
62. He that has no courage has no religion.
63. His grief is long whose hope is short.
64. The right of freedom of speech consists in speaking the truth.
65. Repentance washes away sins.
66. Folly is an incurable disease.
67. To assist the wrong is to oppress the right.
68. Sinning is a disease, repentance is its medicine, and abstinence from it a sure cure.
69. Sorrow makes a man old before his time.
70. Pride impedes progress and mars greatness.
71. To forgive is the crown of greatness.
72. He who understands humanity seeks solitude.
73. Right is the best argument.
74. Misrepresentation spoils narration.
75. As a man’s wisdom increases, so his desire to speak decreases.
76. He who seeks to do justice with men, let him desire for them what he desires for himself.
77. The greatest sin is the sin that the sinner considers to be ordinary.
78. Contentment is the asset which is never exhausted.
79. Governments are a trial for men.
80. He who fights against the truth, the truth will defeat him.
81. Finding fault in others is one’s greatest fault.
82. Haste is a species of madness.
83. Greed is perpetual enslavement.
84. He who does not know his own worth is doomed to destruction.
85. The best investment is one with which duties are performed.
86. Anger is a fire kindled, he who restrains anger extinguishes the fire; he who gives vent to it is the first to be consumed by such fire.
87. Jihad is the highway of prosperity.
88. None is more solitary than a miser.
89. Knowledge is the ornament of the rich, and the riches of the poor.
90. Knowledge is the sum total of excellence.
91. He who teaches you a letter binds you with a fetter of gratitude.
92. As long as we do not hope, we do not fret.
93. He who indulges in jokes and loose fall, loses a part of his wisdom.
94. Truth is bitter, but its result is sweet; falsehood appears to be sweet but it is poisonous in its effect.
95. Miserliness is the root of many evils.
96. Knowledge and practice are twins, and both go together. There is no knowledge without practice, and no practice without knowledge.
97. He who dissembles plays with his honor.
98. When God wants to humiliate a person He deprives him of knowledge.
99. When your power increases, decrease your desires accordingly.
100. He who listens to a backbiter loses a friend.
101. It is no justice to decide a case on mere conjecture.
102. He who does not know his own worth is deemed to ignominy.
103. He who practices thrift would never be in want.
104. He who does not know should not be ashamed to learn.
105. Patience is to faith, what head is to the body. When patience goes, faith goes, when head goes, the body goes.
106. The grace of God is the best guide.
107. A good disposition is the best companion.
108. Wisdom is the best friend.
109. Good breeding is the best inheritance.
110. There is nothing more hateful than pride.
111. Be among men like bee among birds.
112. Mix with the people with your tongue, but be separate from them in your deeds.
113. Be generous but do not be a spendthrift.
114. Do not run after the world, let the world run after you.
115. A wise man is he who does not despair of the bounty and mercy of God.
116. He who is aware of his own faults is oblivious of the faults of others.
117. What the eye sees the heart preserves.
118. The vision of the eye is limited; the vision of the heart transcends all barriers of time and space.
119. Do not be misled by appearances for these are apt to be deceptive.
120. Do not have too many irons in the fire; concentrate on one thing at a time.
121. What you do not like for your self, do not like it for others.
122. Contentment is the treasure which is never exhausted.
123. The advice of old men is dearer than the bravery of young men.
124. That knowledge is superficial which is merely on the tongue. That knowledge is real which demonstrates itself in your practice.
125. Waste of time is one’s greatest loss.
126. He who knows to keep his secret knows the way to success.
127. Foresight is the way to safety.
128. No relationship is stronger than the relationship that exists between man and God.
129. Enlighten the heart with prayers.
130. Strengthen your heart with faith.
131. Suppress all lust with piety.
132. Do not sell the Hereafter for the world.
133. Do not speak in a state of ignorance.
134. Refrain from unnecessary talk.
135. Do not tread the path from which you can apprehend the danger of running astray.
136. In the affairs of God, do not be afraid of the accusations of the evil mongers.
137. In all that you do seek the protection of God.
138. Do not covet what is undesirable.
139. If you seek the truth neither stray from the right path, nor be assailed by doubts.
140. Do not become a slave of your desires.
141. That wealth is no wealth which brings dishonor.
142. Whatever harm accrues of silence can be remedied but whatever harm is done because of speech cannot be remedied.
143. It is better to restrain your desires than to stretch your hand before others.
144. A little that is earned because of honest labor is better than a larger amount gained through dishonest means.
145. Guard well your secret.
146. He who seeks more than what is necessary indulges in error.
147. To oppress the weak is the worst tyranny.
148. Do not bank on false hopes for that is the capital of the dead.
149. A wise man takes a lesson even from a minor lapse.
150. Overpower desires and suspicions by patience and faith.
151. He who does not take the middle course strays.
152. A stranger is he who has no friends.
153. When hopes are frustrated despair becomes the way of life.
154. He who trusts the world, the world betrays him.
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154 Wise Sayings of Sayyiduna Ali
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Does the Quran say that the Bible was corrupted and cannot be trusted?

The Christians opine that:

Muhammad [Propeht, pbuh] lived between the years 570 and 632.

The entire New Testament as we know it today, was canonized around 375 A.D.
http://www.juliantrubin.com/biblefacts.h..

"...the major writings were accepted by almost all Christians by the middle of the second century, and by the fifth century the East, with a few exceptions, had come to accept the Book of Revelation and thus had come into harmony on the matter of the canon."
http://en.wikipedia.org/wiki/Biblical_ca...

And the Quran states the following:

Sura 5:68 (Al-Maida) - "Say: 'People of the Book (Christians and Jews), you stand for nothing until you observe the Torah and the Gospel and that which is revealed to you from your Lord."

Sura 4:136 (Al-Nisa) - "0 believers, have faith in Allah and His Apostle, in the Book He has revealed to His Apostle, and in the Book He formerly revealed (Bible). He that denies Allah, His angels, His Scriptures, His apostles, and the Last Day, has strayed far from the truth."

Sura 5:48 (Al-Maida) - "And to you We have revealed the Book with the truth confirming what was revealed before it in the other Books, and standing as a guardian over it."

Response / Comments:

The verses are too long to post altogether, but a few of those which suggest previous scriptures/books were corrupted are the following: 5:13, 5:15, 5:41, 2:159, 2:174, 3:75, 3:187, 4:46, 7:162, etc.

The verses you posted above suggest that the People of the Book (Jews, Christians, Sabians) are to follow Muhammad (pbuh).

Verse 5:68 of the Holy Quran:

"Say, "O People of the Scripture, you are [standing] on nothing until you uphold the Torah, the Gospel, and what has been revealed to you from your Lord." And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. So do not grieve over the disbelieving people."

- The verse is clear that they stand for nothing "until you uphold the Torah, the Gospel, and what has been revealed to you from your Lord." That means the Torah, the Gospel, AND what has been revealed to you (Quran).

Verse 4:136 of the Holy Quran:

"O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray."

- The People of the Scripture must "believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before"

Verse 5:48 of the Holy Quran:

"And We have revealed to you, [O Muhammad], the Book in truth, confirming that which preceded it of the Scripture and as a criterion/guardian over it. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth..."

Now comes the issue of those who follow the Torah and the Gospel. If they had upheld the Scriptures in truth, the would also believe in the Quran and in Muhammad (pbuh):

"Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil and relieves them of their burden and the shackles which were upon them. So they who have believed in him, honored him, supported him and followed the light which was sent down with him it is those who will be the successful." The Holy Quran - 7:157

The only Books/Scriptures considered to be Holy are the Scrolls of Abraham and Moses, the Torah of Moses, the Psalms of David, the Gospel of Jesus, and the Quran of Muhammad (pbut). Each of these constitute "parts" of the complete revelation from Allah (swt) of the "Mother of the Book", also referred to as "Louh Al-Mahfouth". The Quran is the last revelation sent by Allah (swt):

"And We have revealed to you, [O Muhammad], the Book in truth, confirming that which preceded it of the Scripture and as a criterion/guardian over it."

The Quran suggests that the previous Scriptures/Books were in fact corrupted, but does not clarify in what aspect. What we do no for a fact is that they were corrupt and that the Quran "confirms it in truth and as a criterion/guardian over them".

The issue now comes with the fact that the Christians follow the Bible, not the Gospel itself. Why only the Gospels of Mark, Matthew, Luke, and John? Why not the Gospel of Barnabas? The Christians worship three parts on a God, claiming it as one. This is views as complete polytheism and idolatry. And on top of that, the scriptures/ books according to the Quran are indeed corrupt.

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What is meant by KHALIFA in Quran?

Generally the word 'Khalifa' in Sura 2.30 is taken to mean that Man is the 'representative' . 

وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ 

And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know." (Quran;2:30)

Let us explain the significance and importance :

It is vicious to spread the false concept that God's sovereignty can be delegated. This concept took its origin among the Christians and gave birth to theocracy. The Christian kings modified the concept to give it the form of "Divine rights of the kings."

The same idea came into vogue among the Muslims after caliphate changed into kingship and Muslim kings began to call themselves 'shadow of God on the earth'. From then onwards, Muslim kings became sovereign in the worldly affairs and Muslim priests in the religious affairs; and the 'Islam' became split up into 'church and state'.

The concept of delegation of sovereignty of God to man is absolutely false from the Quranic point of view.

Delegation of power from one person to another means that the latter gains absolute control of power for a certain period and that the exercise of this power by the former becomes suspended in the meantime.

Secondly, the occasion for the delegation of power by a certain authority arises when that authority itself is not present at the place where the power is to be exercised. But God is Omnipresent.

The question of His being not in control, at any time or anywhere, does not arise. God does not delegate his sovereignty to anyone, not even to His messengers, who themselves are subservient to His laws.

Now let us see the argument produced in support of this false concept of delegation of Allah's sovereignty. They consider man as 'khalifatullah' and erroneously translate it as 'vicegerent of God' which means that he exercises delegated powers of God.

As a matter of fact, there is not a single instance in the holy Quran where man is described as 'khalifatullah' successor of God. He is rather described a 'khalifat al-ard' When God addressed the angels and said: 

"l will create a Khalifa' on the earth" (2:30)

It pointed towards the creation of a successor to the preceding prehuman generations that lived on the earth before mankind.

Moreover, in order to clarify the point that man is not a representative, successor of God, we shall have to clarify the meaning of the word 'Khalifa'. There are three basic concepts in the meaning of the words with the root ' K', ' L', ' F'.

(a) To succeed, 

(b) To follow 

(c) To undergo change.

The holy Quran is self-explanatory. It says: "And it is He Who made the night and day to follow each 

other. " (25.62)

Again it is said: 

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ 

"Day and night coming one after the other. " (2:164)

'B' can become the Khalifa of 'A' only in his absence. 'A' may be dead or alive but 'B' cannot take his place as Khalifa in his presence. The following verses of the Quran support it:

Before Moses went up on the mount for communion with His Lord, he said to his brother Haroon: 

 وَوَاعَدْنَا مُوسَىٰ ثَلَاثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً ۚ وَقَالَ مُوسَىٰ لِأَخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلَا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ

"You shall succeed me amongst my people (in my absence) " (7:142)

At yet another place it is said: 

ثُمَّ جَعَلْنَاكُمْ خَلَائِفَ فِي الْأَرْضِ مِن بَعْدِهِمْ لِنَنظُرَ كَيْفَ تَعْمَلُونَ

"Then We made you successors in the land after them, to see how you would behave. " (10:14)

Hud said to his people: 

فَإِن تَوَلَّوْا فَقَدْ أَبْلَغْتُكُم مَّا أُرْسِلْتُ بِهِ إِلَيْكُمْ ۚ وَيَسْتَخْلِفُ رَبِّي قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّونَهُ شَيْئًا ۚ إِنَّ رَبِّي عَلَىٰ كُلِّ شَيْءٍ حَفِيظٌ

"(lf you turn away from the divine guidance), my Lord will make another people to succeed you. " (11:57)

About the people of Aad it is said: 

 أَوَعَجِبْتُمْ أَن جَاءَكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَىٰ رَجُلٍ مِّنكُمْ لِيُنذِرَكُمْ ۚ وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّـهِ لَعَلَّكُمْ تُفْلِحُونَ

"ln that He made you successors after the people of Noah. " (7.69)

The holy Quran has, thus amply clarified that a Khalifa is a successor in the absence or on the death of his predecessor. Hence the question of somebody being a 'representative' does not arise.

The concept of 'representative' is the invention of self-interested individuals who wanted to exploit people in the garb of 'God's vicegerency.'

God is the lawmaker. The word 'khalifat fil-ard' simply means to hold reins of power with the purpose of putting into application the divine laws in human affairs. God's laws are immutable and cannot be changed.

لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ

"No body can change the laws of Allah. " (6:34)

Not even messenger of God: 

وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُوا عَلَىٰ مَا كُذِّبُوا وَأُوذُوا حَتَّىٰ أَتَاهُمْ نَصْرُنَا ۚ وَلَا مُبَدِّلَ لِكَلِمَاتِ اللَّـهِ ۚ وَلَقَدْ جَاءَكَ مِن نَّبَإِ الْمُرْسَلِينَ

"(O Messenger of God!) You are not given the authority to change the laws of God. " (3.128)

God is the only Sovereign. There is no sovereign except God. He is the only authority to whose laws subservience of man is due.

The believers are an instrument to enforce the divine laws and its jurisdiction in law making and are confined within specific limits; it does not hold absolute rights of law making.

The law making in Quranic society is a blend of Permanence and Change. The fundamental principles given by the Quran are Permanent and Immutable.

http://www.islamicweb.com/beliefs/cults/submit_satan.htm

More: http://pakistan-posts.blogspot.com/2013/04/shariah-or-democracy-conflict-or.html

Love of God

IT is a commonly perceived notion that
Muslims fear God far more than they love
Him. As this notion has gained ground, so
have the punitive aspects in religion.
These are often discussed in detail. It is rare
to find discourse on the love for God, except
in the concept of Sufism, as if it was
unheard of for common Muslims to love and
be loved by God, or at least to aim for such
a goal.
A search of the Quran and readings of
tafseers reveal that God’s love for man has
been mentioned at least 20 times in the
positive sense, and as many times in the
negative sense, wherein He states the
qualities of those He does not love.
In both cases, God has described the
choices He would like human beings to make
for themselves. Rather than being a
‘conditional’ love, this is a love of
unimaginable depths.
Those who are committing sins of treachery,
boasting of their riches, doing wrong to
others, indulging in usury, wasting
resources, committing excesses, creating
chaos on earth, and being arrogant will not
gain His love.
God loves those who do good, are kind,
pure, just, fair and peaceful, keep promises
and are forgiving, are patient and trust in
God and follow the Prophet (PBUH).
The Quran is also replete with warnings
from God to mankind, to learn from the
signs of nations destroyed because they fell
into decadence, and from the signs of the
universe.
The first set of signs would give man proof
of what he himself might face if he chooses
evil over good, follows his desires and gets
tempted by Satan rather than be guided by
God’s messengers.
By repeating these warnings again and
again, God tries to convey to human beings
that He is deeply concerned about their fate,
and that they must try to control their
weaknesses, by fear if they must, to avoid
the fire of hell that awaits other detractors
who did not listen despite continued
warnings and direct guidance through
apostles and prophets.
The other signs that God refers to in His
Book are the unending and immeasurable
blessings that have been bestowed upon us.
Where does so much diversity in creation
come from?
And where are the sources of commands to
the elements of nature? How has it been
possible that man is able to meet his needs
at any place on earth, and that he has
achieved intellectual, physical and spiritual
feats continuously?
How has the system of day and night
following each other worked so tirelessly
over thousands of years? The pleasures of
the world, the senses, and the ability to
appreciate beauty and to love are no mean
gifts to be taken lightly.
And yet we take all of these for granted.
They come from One whose love is
supreme. But if at all we mention Him, we do
so in fear.
We can love God by thinking of Him,
remembering Him, following His directives
as best we can, following what His
Messenger gave us in the form of his
Sunnah, and asking Him for everything that
we need in this life.
Our dependence on others for our succour
must cease, for it is only God who can
provide for all our needs.
Our love of God can be enhanced through a
firm belief that God turns away if He finds us
engaged in activities that are likely to hurt
other fellow human beings, whether or not
they are present.
He will not be found in mosques or
madressahs where hatred or distorted
messages of religion are expounded; He will
remove Himself from duroos (lectures)
where anyone, including followers of other
religions or sects, is being abused; He will
distance Himself from events and places
where people are engaged in activities that
demonstrate waste of scarce resources or
arrogance.
God is, perhaps, to be found in simpler and
austere ways of life. If one could talk to Him
on a daily basis, one would find that finally,
He is to be found in one’s heart — the best
place He can be.
Should one then fear God at all? It might be
difficult not to be afraid of the repercussions
of one’s sins, especially if one believes that
one of God’s 99 attributes is complete and
total justice.
If He must be just, He cannot reward
everyone just because He has to love; He
also must give due deserts to those who
paid no heed to His warnings. Otherwise
justice would be missing.
It is, therefore, the retribution or the
consequences of one’s deeds that one must
be afraid of.
The writer is a freelance contributor with an
interest in religion.

By: NIKHAT SATTAR. Dawn.com