The Mirror of the Excellences of Islam — Page 132
PREFACE ESSENCE OF ISLAM 131 Another context of this is that Allah, glorified be His eminence, has declared the ultimate object of revealing the Noble Quran to be 16 [a guidance for the righteous], and has specifically desig- nated the muttaqin [righteous] as the ones who would attain rectitude, guidance, and grace from the Noble Quran, as He states: الم ذلِكَ الْكِتَبُ لا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِ Hence, keeping this ultimate objective in view, the point is firmly and decisively established that the word zālim in this verse can never be applied to any individual who is intentionally disobedient and rebel- lious, abandons the path of justice, and embraces shirk [polytheism] and faithlessness. For, such an individual is undoubtedly outside the pale of righteousness and is absolutely unworthy of being ranked even amongst the lowest of the righteous. However, in the verse under dis- cussion, the zālims are not only included in the group of the righteous and believers, but they are also declared to be the leaders and elect of the righteous. Hence, it is proven-as I have just explained—that such zālims are not those zalims who are entirely outside the pale of righteousness; rather, it refers to those people who are still somewhat involved in the darkness of sin but are not rebellious against God Almighty. They con- tinue to wrestle with their rebellious self through formal actions and enforced struggle and, in whatever way they can, desire to withhold themselves from the promptings of their evil self. Evil desires overcome them at times and make them commit sin. But at other times, they over- come evil desires and wash that black stain with their tears. This quality of their eyes, crying and weeping [before God] is really not blamewor- thy; rather, it is praiseworthy and a vehicle for making infinite spiritual progress and a means for enabling the harshest of strivings. This very 1. Surah al-Baqarah, 2:3 [Publisher] 2. Surah al-Baqarah, 2:2-3 [Publisher]