03 Nov Sūratu’l-A‘rāf [The Heights]: (7:189–190).Part2
هُوَ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ إِلَيْهَا ۖ فَلَمَّا تَغَشَّاهَا حَمَلَتْ حَمْلًا خَفِيفًا فَمَرَّتْ بِهِ ۖ فَلَمَّا أَثْقَلَت دَّعَوَا اللَّهَ رَبَّهُمَا لَئِنْ آتَيْتَنَا صَالِحًا لَّنَكُونَنَّ مِنَ الشَّاكِرِينَ ۞ فَلَمَّا آتَاهُمَا صَالِحًا جَعَلَا لَهُ شُرَكَاءَ فِيمَا آتَاهُمَا ۚ فَتَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ
“It is He Who created you from a single human self, and made from it its mate, so that he (inclining with love towards his mate) may find rest in her. And so, when he has covered her, she conceives a light burden, and continues to bear it. Then, when she grows heavy (with child), both (feel the need to) turn to God, their Lord, with prayer: “If You indeed grant us a righteous child, we will most certainly be among the thankful.” Then when He grants the couple a righteous child, they begin to associate partners with God in respect of what He has granted them. Infinitely is He exalted above their association of partners with Him and whatever they associate with Him as partners.” (Al-A‘rāf 7:189–190)
To turn to the topic of love of children, this, too, exists in human nature.
Parents cannot look after and bring up their children without this love; the result of such is that countries and humanity cannot progress. Indeed, there are many rebellious children around us, yet their parents still take care of them. If there was not this natural love and affection in parents’ hearts, the streets would be full of abandoned people.
However, this natural love and affection, like other feelings, need to be amended with love of God, so that righteousness may be attained.
Unless life is lived according to the principles laid by God and in connection with Him, deviation is inevitable. Because of this, love of God should develop and be rooted in every heart, primarily. This is dependent on practice. If a person says,
“O God, I am sacrificing my property and children in Your cause,”
without feeling it in their heart after spiritual education and experience, this can sometimes be hypocrisy or even a lie. All evil habits should be removed from the soul and all good characteristics should be repeatedly experienced so that Islam may be deeply rooted in our personality and becomes a part of our nature and so that our behavior may become natural. Otherwise, it will be impossible for us to get rid of dual thinking and dual living.
The verse under discussion shifts from Adam in person to the children of Adam (humankind), extending through time as individuals and communities. Being many in one, and having as much meaning and value as all beings, humanity has the potential to move past angels with respect to doing good deeds, on one hand, and to cause even Satan the accursed to regret his existence when it comes to destruction, on the other.
Thus, the verse tells about one of the links of the chain of humanity in a style that describes the whole of humanity. When this point is understood, it becomes meaningless to ask which couple or family the verse refers to.
Humankind was created from a “self” that can be considered human nature and from which “its mate” was also created. Therefore, all human beings descended from a pair of “selves” identical to each other in terms of being human in character, contents, capacity, and value. In other words, the pairs were formed from the same elements, which compose the very substance of humankind. The Creator created the pairs as the two sides of a single entity that are in need of each other, complete each other, attain peace and contentment by means of each other, and feel and understand each other as they share the same life. Therefore, He returns the “seemingly plural” to the “singular” in content; thus, He reminds us of the principle of tawhīd (God’s Unity and unity in existence coming from It).
Furthermore, reminding us of our creation, He prompts the feeling of gratitude in our consciousness, at the same time as He excites our minds with gratitude as well.
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