Episode 14: Among the types of allegory of the Sunnah from (The Holy Quran) 3/5

Allah has sent Messengers without books to read, and affirmed to them the obedience by their respective nations; in what matters did they obey them? If their obedience was not, Allah wanted by ordering it, to be in all that comes out from them, as utterances and actions incurred as a result of their knowledge, through what Allah gave them of the certainty of mind, descending the revelation to them, by which to support them, guide them and instruct them of what Allah asks of them to preach to people, so that they should have no plea against Allah?

Is there one who ponders on this divine guidance drawn from the universal code, which Allah put forward to His messengers, which is the duty to obey them - especially that among them there are some He sent, but did not descend on him a book to read, recited or its words used in worship - one may even get embarrassed from saying, in the Quranic verses that came up with the mention of obedience in what has descended on him of the Holy Quran.

No, but this is not what ought to be understood or said in the usage of the wise, because obedience to the rule of the Apostles is a universal steady code, whether those on whom Allah sent down among them a book or did not, and the command on whom Allah sent down among them a book, is clear. However, any obedience can be achieved for those among them on whom Allah did not send down a book. If we were not to say that the necessity of their obedience in all that which comes from them, whether a readable or unreadable book, because they are the chosen elite of His creation, which must be followed and obeyed, and not disobeyed in all that which comes from that elite, or affect it due to the choosing of Allah to them with the honour of preaching and message?.

If someone were to say: The Shaafi'i sect say that no universal matter but specified, I said: that which is in chapter Ash-Shu’ara’ of multiple commands to obey Allah's messengers, which Allah recounted through their tongues (1), pushes aside the possibility of specification and refutes it, so I do not find in my view a verse from the many Quranic verses, which scholars used as evidence for the allegory of the Sunnah, or which could be inferred – of more explicit indication on the embodiment of that which is issued from the Apostle, than the saying of the Almighty: (We sent not (of) an apostle, but to be obeyed, in accordance with the will of Allah), rather I do not find a verse, which the denier of its allegory cannot interpret or push aside, if he noticed therein that the obedience to the Apostles of Allah is a universal code, that Allah enjoined upon the people, both of whom Allah descended on him a book or did not. It is, according to this established consideration - tougher on the deniers of the allegory of the Sunnah - in its refusal or interpretation from other than it: because obedience to the Apostles is Allah's universal practice, which He enjoined to His Apostles upon His servants without exception or plausible interpretation, and this is my own observation. Others may share it with me, those who look at the Holy verse the way I do, where the facets of significances are a custom to the view of the viewer in the evidence, and the observation of a person should not be taken as a pretention against another person, since it is possible to determine the facet of significance in another way.

So, to be said: The facet of evidence from these verses is that its facet is the evident text indicative of the need to obey the Apostles in general. What we have mentioned of the need for obedience to the Apostles, on whom Allah did not descend a book, nevertheless, their obedience is a necessity to the universal code, which made the obedience in a verse: (We sent not (of) an apostle, but to be obeyed, in accordance with the will of Allah), an evident text indicative of the need to obey our Apostle in everything issued from him, whether what is issued from him is Quran or other than Quran, because the obedience due to our Apostle - peace and blessings of Allah be upon him - is stronger and more binding than the apostles with whom he participated in the characterization of the message; to distinguish him from them by the universal message, by which Allah sealed all messages.

The significance was from the evidence of the evident texts due to the possibility of issuing interpretations on them. Even though it were farfetched interpretations, it found what pushes it, although it does not reach to the evidence of the fundamental texts concluded from the linguistic situation, especially that it does not allow other possibility (2).

In whichever situation was the face of significance, the important matter is that we reflect on the reason for which Allah diversified in the Holy Quran the significance of His verses on the necessity for obedience to our Apostle. As we demonstrated with the significance of the understanding concluded from the command of belief in the Apostles - as mentioned previously -, we find here in these verses that He stated the necessity of obedience to our Apostle, with this apparent text in the significance.

That is because our Lord - Glorified and Exalted He be – did not leave in His Holy Book an occasion but directed us to the necessity to obey the Apostle, our master (Mohammed) - peace and blessings of Allah be upon him - sometimes with the concept, and sometimes by a reference to a text, or gesture, and sometimes with an evident text which accepts interpretation, and quotes on the necessity to obey him, in the fundamental texts, will come later on, due to His care in endorsing embodiment- in our minds - in all that which emanates from the Apostle - peace and blessings of Allah be upon him – because his code is the end point to all laws, and his message universal to all people.

It remains to say, in completion of the interest in the verse: (We sent not (of) an apostle, but to be obeyed, in accordance with the will of Allah). That His statement (Allah willing) came but as a precaution against what might be thought to be said: The Apostle is to be obeyed for his sake without condition or restriction, so Allah Almighty restricted obedience with his permission, and in this restriction there is as much precaution as accuracy, so that they said: It is one of the fundamental restrictions of the Quran, which throws aside the thoughts of those who think that the Apostle is obeyed for his sake - since Allah- Glorified and Exalted He be - Has obedience due to His sake alone, and if He commanded obedience to an Apostle, his obedience is achieved with His permission, and His command is not for the sake of the Apostle and his person.

________________

 

(1) See: verses number (108, 126, 144, 163 and 179) from Chapter: The Poets (Ash-Shu’ara’).

(2) See: The Prophetic Tradition and its place in legislation, p. 41-45.

 

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