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Verse 4:59 and Government today.

Link

Veteran Member
Premium Member
The following was a post I made another forum. I thought it would be beneficial to share it here.

4:54 Context

Imam Baqir (a) and Imam Reda (a) both according to our ahadith heavily emphasized on the link between 4:54 and 4:59. We also have a hadith from Imam Musa Al-Kathim (a) emphasizing the family of Mohammad (s) are the envied people. I understand Sunnis not seeing this but Shiites have no excuse since their ahadith explain the link and emphasize on it.

The Implication of "fa"

To expand what I mean by "fa" being an implication.

"Obey the principle and obey your teachers so/therefore if your math teacher tells you to do problems during class time then do it"

"Eat fruit and vegetables so/therefore eat the carrots and oranges in your fridge".

The latter part is included in the former it's implied. So part of obeying God and part of obeying Rasool and Ulul-Amr from us. It maybe because Rasool (s) is the current leader or the current Messenger.

It maybe also that Ulul-Amr will become a non-Nabi Messenger if the message becomes unclear, same with Bani-Israel Twelve Captains, they became Messengers because message was abandoned and it needed to be revived. The latter were Anbiya as well so received scripture and channeled that to humanity while our Imams won't receive scripture to channel to humanity.

The "from you"

This can mean what @ali_fatheroforphans said, however, I believe it refers back to verse 4:54. That is the emphasis is we too been given Ulul-Amr, and the from you is saying Auli-Ibrahim were an Ulul-Amr, but we too been given an Ulul-Amr to obey. Usually it's what @ali_fatheroforphans says in Quran, but I believe the flow to 4:54 has more implied, it implies we been given something similar to Auli-Ibrahim, and means we too have such a favor from God in the chosen family in this nation.

The Rasool and Ulul Amr from "them" later verse

Islam is concerned with things of security and fear in this world and next. The later verse, it can be that it is not really a statement of the people of Mohammad (S) time, but a statement of people of the past times. Going back to comparison of 4:54, it can be saying, every nation was meant to have a founding Messenger followed up by those bestowed the Authority from that Messenger after him. In the past these were mostly Nabis, but they were not meant to become Messengers. Messengers means the message needs to be revived. Haroun (a) becoming a Messenger AFTER (since we know he was a Messenger with Musa (a) to Pharaoh people) Musa (a) would mean they abandoned the message. That's never a good thing.

The Anbiya that follow up a founding Messenger are an Ulul-Amr from the people that Messenger is sent to. It can be saying, if they referred back to the Messenger and Ulul-Amr among them regarding all these matters of fear and safety, whether safety of the land in the outward or safety in the journey towards God and next world, then there would be no need of the Ulul-Amr becoming Messengers since those who could've perceived would have perceived it. The full perception of Islam is only possible by the Rasool and Ulul-Amr, but people would understand to degrees what they differed about, and division would not be a thing.

Going back to 4:59 and 4:54, this means, ALL people were given this opportunity, and so we should take lesson, and refer all matters of safety and fear to Rasool and Ulul-Amr from us.

What is emphasized after

- How Bani-Israel treated their Rasool and Ulul-Amr to the extent they all had to become Messengers reviving the message and would kill them for what they didn't desire.

- The trouble they gave Isa (a) and divisions they had about his based on conjecture.

- The emphasis all Messengers are meant to be obeyed and who obeys the Messenger has obeyed God

- The emphasis on obeying even if God tells you irrational commands like all go out or kill yourselves, it would be better to obey then disobey.

The one verse that can be suggestive of judges/commanders/governors

Verse 4:58 can be seen as a command to governors under Rasool (S) command, but if you keep in mind the flow from 4:54, and our hadiths will say what I'm saying too, it refers to Ahlulbayt (A). It can be saying, that the trust they are given, they pass it on to an Imam, but also partial trust of it is to be from them given to followers to implement justice. If they rule in midst of people it is God who commands them to do so by justice.

What has to be kept in mind, is the the reward accusation verses and the religion is Islam. The disbelievers had a huge problem with Islam because to them it gives too much power to Mohammad (s) who they saw motivated by greed for it from viewpoint he is false. The Quran through out argued that such authority is for our benefit. It's upon God to establish to guide us through appointing such authorities. This verse extending it to his family, can be seen controversial.

So God is emphasizing it is himself that is the light that commands towards justice in these people and this is what it means that he breathed into Adam (a) his spirit and that he inspired Mohammad (s) with a spirit from his authority/command. The spirit is just an expression, in reality, they are connected to God in a way of "two bows" or closer still, and two bows lined up make a full circle, and so they are so close, we can't describe it. This verse is saying the expression of the holy spirit that guides them is God himself, he is what commands them to justice.

Welayatal Faqih is extension of this verse

Now the rulers and governors on behalf of Imams (a) are addressed here to an extent, in that Imams (a) give them partial trust of this trust they been given by God. And this is volatile, people can betray that trust they are given by Imams (a). It is out of this flow, that Khomeini (q) said WF must be implemented as Imams (a) gave the narrators of ahadith or the Fuqaha given certain traits, the trust of leading politically in ghayba including if they can, to implement government. Imam Hussain (a) showed when Imams (a) lost authority, it was not just them losing, but in fact, fuqaha right of ruling was forsaken. They had a duty to stand for justice, not just the 12 Imams (a).

So while Ulul-Amr are the Imams we have to keep in mind that government is important here, leading politically is important. And to an extent, the position of obey God and his Messenger emphasis through out Quran has been extented to WF.

Difference between WF and Sunni System

Simon (a) is the best of the people and most capable of leading after Isa (a), we try to pick out of the most pious and most capable to lead as well. Simon (a) was not a leader that guides by God's command but was a successor of Isa (a) in terms of general leadership.

The Sunnis in the start of Abu Bakr, and Umar can argue that their system picked the best and most capable. They can argue by hadiths same about Uthman who history proves was corrupt, but say their hadiths are right. What about Ummayads and unjust rulers. Their hadiths say to obey those too. That's the major difference.

A volatile system based on corruption, it lead to ummayads being replaced by abbasids, and today, we see that we are ruled by corrupted dictators that are slaves to neo-colonialists.

This is while our hadiths even talk about in detail (see long letter of Imam Ali (a) to Malikal Ashtar (r)) who is to be put as administrator of justice in a local region who the rulers of Ummayads and rulers today, are all not fit per that condition, let alone the extra conditions such as courage and bravery required for the leader on top.

Caution regarding scholars with 4:54

The preceding part showed scholars of Jews and Christians were envious of Mohammad (S) and his family (a) authority. It also rhetorically asks if they can be given even a portion of this authority? Reality even scholars are not given a portion of this authority, but rather they are ENTRUSTED to govern, lead, and pass on teachings. That is VOLATILE. This is why we have to learn after Simon (a), things went eventually haywire in terms of authority for Christians. They were lead to trinity. So while they are entrusted to govern, this doesn't mean they actually have authority or even partial of it. This means we have to hold them accountable to Quran and Sunnah as well.

If we don't hold scholars accountable, deviation is likely, just as Christians were lead away from Tawhid even.
 
Last edited:

InvestigateTruth

Well-Known Member
The following was a post I made another forum. I thought it would be beneficial to share it here.

4:54 Context

Imam Baqir (a) and Imam Reda (a) both according to our ahadith heavily emphasized on the link between 4:54 and 4:59. We also have a hadith from Imam Musa Al-Kathim (a) emphasizing the family of Mohammad (s) are the envied people. I understand Sunnis not seeing this but Shiites have no excuse since their ahadith explain the link and emphasize on it.

The Implication of "fa"

To expand what I mean by "fa" being an implication.

"Obey the principle and obey your teachers so/therefore if your math teacher tells you to do problems during class time then do it"

"Eat fruit and vegetables so/therefore eat the carrots and oranges in your fridge".

The latter part is included in the former it's implied. So part of obeying God and part of obeying Rasool and Ulul-Amr from us. It maybe because Rasool (s) is the current leader or the current Messenger.

It maybe also that Ulul-Amr will become a non-Nabi Messenger if the message becomes unclear, same with Bani-Israel Twelve Captains, they became Messengers because message was abandoned and it needed to be revived. The latter were Anbiya as well so received scripture and channeled that to humanity while our Imams won't receive scripture to channel to humanity.

The "from you"

This can mean what @ali_fatheroforphans said, however, I believe it refers back to verse 4:54. That is the emphasis is we too been given Ulul-Amr, and the from you is saying Auli-Ibrahim were an Ulul-Amr, but we too been given an Ulul-Amr to obey. Usually it's what @ali_fatheroforphans says in Quran, but I believe the flow to 4:54 has more implied, it implies we been given something similar to Auli-Ibrahim, and means we too have such a favor from God in the chosen family in this nation.

The Rasool and Ulul Amr from "them" later verse

Islam is concerned with things of security and fear in this world and next. The later verse, it can be that it is not really a statement of the people of Mohammad (S) time, but a statement of people of the past times. Going back to comparison of 4:54, it can be saying, every nation was meant to have a founding Messenger followed up by those bestowed the Authority from that Messenger after him. In the past these were mostly Nabis, but they were not meant to become Messengers. Messengers means the message needs to be revived. Haroun (a) becoming a Messenger AFTER (since we know he was a Messenger with Musa (a) to Pharaoh people) Musa (a) would mean they abandoned the message. That's never a good thing.

The Anbiya that follow up a founding Messenger are an Ulul-Amr from the people that Messenger is sent to. It can be saying, if they referred back to the Messenger and Ulul-Amr among them regarding all these matters of fear and safety, whether safety of the land in the outward or safety in the journey towards God and next world, then there would be no need of the Ulul-Amr becoming Messengers since those who could've perceived would have perceived it. The full perception of Islam is only possible by the Rasool and Ulul-Amr, but people would understand to degrees what they differed about, and division would not be a thing.

Going back to 4:59 and 4:54, this means, ALL people were given this opportunity, and so we should take lesson, and refer all matters of safety and fear to Rasool and Ulul-Amr from us.

What is emphasized after

- How Bani-Israel treated their Rasool and Ulul-Amr to the extent they all had to become Messengers reviving the message and would kill them for what they didn't desire.

- The trouble they gave Isa (a) and divisions they had about his based on conjecture.

- The emphasis all Messengers are meant to be obeyed and who obeys the Messenger has obeyed God

- The emphasis on obeying even if God tells you irrational commands like all go out or kill yourselves, it would be better to obey then disobey.

The one verse that can be suggestive of judges/commanders/governors

Verse 4:58 can be seen as a command to governors under Rasool (S) command, but if you keep in mind the flow from 4:54, and our hadiths will say what I'm saying too, it refers to Ahlulbayt (A). It can be saying, that the trust they are given, they pass it on to an Imam, but also partial trust of it is to be from them given to followers to implement justice. If they rule in midst of people it is God who commands them to do so by justice.

What has to be kept in mind, is the the reward accusation verses and the religion is Islam. The disbelievers had a huge problem with Islam because to them it gives too much power to Mohammad (s) who they saw motivated by greed for it from viewpoint he is false. The Quran through out argued that such authority is for our benefit. It's upon God to establish to guide us through appointing such authorities. This verse extending it to his family, can be seen controversial.

So God is emphasizing it is himself that is the light that commands towards justice in these people and this is what it means that he breathed into Adam (a) his spirit and that he inspired Mohammad (s) with a spirit from his authority/command. The spirit is just an expression, in reality, they are connected to God in a way of "two bows" or closer still, and two bows lined up make a full circle, and so they are so close, we can't describe it. This verse is saying the expression of the holy spirit that guides them is God himself, he is what commands them to justice.

Welayatal Faqih is extension of this verse

Now the rulers and governors on behalf of Imams (a) are addressed here to an extent, in that Imams (a) give them partial trust of this trust they been given by God. And this is volatile, people can betray that trust they are given by Imams (a). It is out of this flow, that Khomeini (q) said WF must be implemented as Imams (a) gave the narrators of ahadith or the Fuqaha given certain traits, the trust of leading politically in ghayba including if they can, to implement government. Imam Hussain (a) showed when Imams (a) lost authority, it was not just them losing, but in fact, fuqaha right of ruling was forsaken. They had a duty to stand for justice, not just the 12 Imams (a).

So while Ulul-Amr are the Imams we have to keep in mind that government is important here, leading politically is important. And to an extent, the position of obey God and his Messenger emphasis through out Quran has been extented to WF.

Difference between WF and Sunni System

Simon (a) is the best of the people and most capable of leading after Isa (a), we try to pick out of the most pious and most capable to lead as well. Simon (a) was not a leader that guides by God's command but was a successor of Isa (a) in terms of general leadership.

The Sunnis in the start of Abu Bakr, and Umar can argue that their system picked the best and most capable. They can argue by hadiths same about Uthman who history proves was corrupt, but say their hadiths are right. What about Ummayads and unjust rulers. Their hadiths say to obey those too. That's the major difference.

A volatile system based on corruption, it lead to ummayads being replaced by abbasids, and today, we see that we are ruled by corrupted dictators that are slaves to neo-colonialists.

This is while our hadiths even talk about in detail (see long letter of Imam Ali (a) to Malikal Ashtar (r)) who is to be put as administrator of justice in a local region who the rulers of Ummayads and rulers today, are all not fit per that condition, let alone the extra conditions such as courage and bravery required for the leader on top.

Caution regarding scholars with 4:54

The preceding part showed scholars of Jews and Christians were envious of Mohammad (S) and his family (a) authority. It also rhetorically asks if they can be given even a portion of this authority? Reality even scholars are not given a portion of this authority, but rather they are ENTRUSTED to govern, lead, and pass on teachings. That is VOLATILE. This is why we have to learn after Simon (a), things went eventually haywire in terms of authority for Christians. They were lead to trinity. So while they are entrusted to govern, this doesn't mean they actually have authority or even partial of it. This means we have to hold them accountable to Quran and Sunnah as well.

If we don't hold scholars accountable, deviation is likely, just as Christians were lead away from Tawhid even.

"O believers! Obey Allah and obey the Messenger and those in authority among you. Should you disagree on anything, then refer it to Allah and His Messenger, if you ˹truly˺ believe in Allah and the Last Day. This is the best and fairest resolution." 4:59

First, who is addressing 4:59?
Answer: the believers! Not all humanity!

Second, does 4:59 meam, the believers can or should make a government in the name of Allah?
Answer: No, if it wanted to say so, it would have.

Third, who are "those in authority among you"?
Answer: Refer to Hadith and see who it means. To the best of my knowledge, it means "Appointed Imams"

Fourth, is this verse about establishing a worldly government For a country?
Answer: No, not at all. It is about guidence with regards to understanding the Quran correctly. It says, if you (the believers in Islam) disagree on interpretation of the Quran, go and see how the appointed Imams interpreted it. This is how you can resolve your differeces, and be in peace.

This verse, has nothing to do with Government, politics, kingdom, leadeship, etc. It is purely about Faith. It is purely about spirituality. It is purely about how as an individual, one can live the life according to the Quran.
 

Link

Veteran Member
Premium Member
Salam

The main point is that Ulul-Amr = Imams appointed by God = family of Mohammad. What I said about WF, since we are debating with a Sunni, is a minor point. The main minor point though is that 4:58 can be said as "...and (God commands you) if you rule in midst of the people, to do so by justice..." to apply partially with governors or commanders or judges on behalf of Imams (a) when they do rule and now in absence of Imams (a) in public, the head of government is also a responsibility passed on to Imams (a) to the best of people with certain traits, just as Simon (a) was entrusted to lead by God and Isa (a) although is not pre-chosen like Prophets (a) are.

The main point of that minor point, is that they like to compare WF with their system of Caliphate. I'm saying they are worlds apart, and the Sunni hadiths tell us to obey rulers no matter how cruel they are towards people and no matter how unjust.

And 4:58 means Imams (a) if they disappear have to pass on the trust of leadership they were entrusted with. As far as the light type authority leadership of the spirit from God's command, that is Imam Mahdi (a) per my beliefs, just as it was Elyas (a) who carried that after Isa (a) and not Simon (a).

However, there is a general leadership dealing with current situation and need of a unity around that leadership, and Simon (a) continued that, not Elyas (a) who was hidden from public.
 

InvestigateTruth

Well-Known Member
Salam

The main point is that Ulul-Amr = Imams appointed by God = family of Mohammad. What I said about WF, since we are debating with a Sunni, is a minor point. The main minor point though is that 4:58 can be said as "...and (God commands you) if you rule in midst of the people, to do so by justice..." to apply partially with governors or commanders or judges on behalf of Imams (a) when they do rule and now in absence of Imams (a) in public, the head of government is also a responsibility passed on to Imams (a) to the best of people with certain traits, just as Simon (a) was entrusted to lead by God and Isa (a) although is not pre-chosen like Prophets (a) are.

The main point of that minor point, is that they like to compare WF with their system of Caliphate. I'm saying they are worlds apart, and the Sunni hadiths tell us to obey rulers no matter how cruel they are towards people and no matter how unjust.

And 4:58 means Imams (a) if they disappear have to pass on the trust of leadership they were entrusted with. As far as the light type authority leadership of the spirit from God's command, that is Imam Mahdi (a) per my beliefs, just as it was Elyas (a) who carried that after Isa (a) and not Simon (a).

However, there is a general leadership dealing with current situation and need of a unity around that leadership, and Simon (a) continued that, not Elyas (a) who was hidden from public.
I agree with all you say. However, "Leadership" in this context is not with regards to ruling as in a government or political leadership. It is purely a spiritual leadership for the believers. Not a worldly leadership or governement of a country. Nothing like Taliban, Khomeini or Khamenei.
 

Link

Veteran Member
Premium Member
I agree with all you say. However, "Leadership" in this context is not with regards to ruling as in a government or political leadership. It is purely a spiritual leadership for the believers. Not a worldly leadership or governement of a country. Nothing like Taliban, Khomeini or Khamenei.
I wouldn't limit God's field of guidance outside of politics. Politics is a means to bring good to society. Government and power are important for believers to participate in. If they can't rule, they must change the mindset of people so that they can.
 

InvestigateTruth

Well-Known Member
I wouldn't limit God's field of guidance outside of politics.


There is a Hadith in Biharalanwar from Imam Sadiq:

Imam Sadiq peace be upon him said: ' O Mufaddal, Acclamation. Now tell me in what type of our Raj'ah do you believe? While some of our miserly Shia consider that our Raj'ah means that Allah will devolve Worldly Kingdom upon us and give it to Imam Mahdi. But woe unto them, when the ( divine ) kingdom was taken away from us so that it would be devolved to us?! '
Mufaddal then said:' No by Allah. It was not be taken away from you and you do not take it away( from yourself )[ because it is only from Allah ]. Because it(i.e., divine kingdom) is indeed the kingdom of prophecy and apostleship and Wasiyyah and Imamat.

According to this Hadith, God will not give worldly rulership to Mahdi.
The "ruling" that is attributed to Mahdi, is high spiritual station as a guide for humanity. It is like God Himslef.
God is the Ruler, but if you look, almost all people are doing things contrary to the Laws of God. Yet, God is the Ruler!

Politics is a means to bring good to society. Government and power are important for believers to participate in. If they can't rule, they must change the mindset of people so that they can.
Right.
 

Link

Veteran Member
Premium Member
This hadith is saying power and authority is a relationship in people minds. Since God gave them authority - it can't be taken away from them. What can taken away from them however is that people will not obey them and obey others out of love of dunya and fear of death instead of fear of God.

I agree with you the "the Authority" here is the type that can't be taken away by the people. But Messengers are sent so that they be obeyed by God's permission, meaning, it's supposed to result in people giving them power and recognizing the authority they have from God.
 

InvestigateTruth

Well-Known Member
This hadith is saying power and authority is a relationship in people minds. Since God gave them authority - it can't be taken away from them. What can taken away from them however is that people will not obey them and obey others out of love of dunya and fear of death instead of fear of God.

I agree with you the "the Authority" here is the type that can't be taken away by the people. But Messengers are sent so that they be obeyed by God's permission, meaning, it's supposed to result in people giving them power and recognizing the authority they have from God.
Yes, the Messangers are sent to be obeyed. Obeying God, is only possible through Obeying His Messenger. Otherwise no body knows what God wantes from them. This has been always the case everytime, a Messenger of God or an Imam came.
For example When Jesus came, it was the same story. Most people disobeyed Him, yet, we cannot say, Jesus did not Rule, unless one thinks by "Ruling" is meant a worldly kingdom, and rulership. Regardless if people believe in God, or obey God, He is the Ruler.
Consider how majority of people in the world, are doing the things that God forbade them to do, and they are not doing things that God commanded them to do. All people at all the time, are doing things contrary to the Laws of God, yet, how can you say, God is the King of Kings, or Lord of the Lords?

That is the unconditional Rulership of God and His chosen Ones so that even if all people disobey them, yet, they are the Rulers of the world, for through them, the will of God is manifested into the world. Through them, the fate and destinies are set. The rulership of God and His messengers are not like worldly kingdom.
This is the Hadith is saying.
 

InvestigateTruth

Well-Known Member
@Link

Here are verses of the Bible, about Kingdom of Jesus:

"So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?”

Jesus answered, “Do you say this of your own accord, or did others say it to you about me?”

Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?”

Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.”

Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.”




It is the opinion of people who think, Jesus did not rule in the first coming.
Jesus was the king, and He did rule, but not as a worldly King.
Notice, Jesus does not say that He is not a king, or that when He comes back, then He becomes a king. Rather He says, His kingdom is not worldly! The same that can be seen from the Hadith.
 

Link

Veteran Member
Premium Member
Salam

Imams (a) had authority whether people acknowledge it or not, but this is from one angle.

The Sermon of Mina

from al Tawhid, p. 34, Vol. VII No. 4 Shawwal Dhu al Hijjah 1410
O people, take lesson from the counsel God gave to His friends when He rebuked the rabbis by saying:

“Why do the scholars and rabbis not forbid their sinful talk and consumption of what is unlawful ? Truly what they have done is evil.” (5:63)

And God says:

“Cursed by the tongue of David and Jesus, son of Mary are those among the Children of Israel who disbelieved on account of their rebellion and transgression. They did not prevent each other from committing vile and corrupt acts; surely what they did was abominable” (5:78-79).

God reproached them because they saw with their own eyes the oppressors committing vile and corrupt acts, but did not stop them, out of love for the favours they received from them as well as fear of persecution and injury. However, God says:

“Fear not men, but fear Me.” (5:44)

And He says:

“The believing men and women are friends and protectors to each other; they enjoin the good and forbid the evil; they perform the prayer, and pay the alms, and obey God and His messenger. Upon them God shall have mercy; God is Almighty, All-wise.” (9:71)

God mentions the duty of enjoining the good and forbidding the evil (al- 'amr bi al-ma'ruf wa al-nahy 'an al-munkar) before all other duties, because He knows that if it is performed and is established in the society all other duties, the easy and the difficult, will also become established.

The reason for this is that al-'amr bi al ma'ruf wa al-nahy 'an al-munkar means summoning people to Islam, as well as resistance against injustice, opposing and struggling against oppressors, and endeavoring to ensure that public wealth and income derived from war are distributed in accordance with the just laws of Islam, and that taxes are collected, levied and expended in due and proper form.

O scholars, who are celebrated and enjoy good repute on account of your learning! You have achieved a good name in society because of your good will. It is on account of God that men venerate you and stand in awe of you, so that even powerful fear you and the weak honour you, and those who are not subject to you and over whom you hold no authority grant you favours they deny themselves . When the people do not receive their due. they seek your intercession, and you walk in the street with the majesty of kings and princes.

Have you not earned all this respect and prestige because of the people's hopes that you will implement God's laws, even though in most instances you have failed to do so?

You have taken lightly your duties as leaders. You have neglected the rights of the oppressed and the lowly, but have assiduously pursued what you regard as your personal rights. You have not spent your money or risked your life for the sake of the One Who gave you life, nor have you fought against any group or tribe for the sake of God.

Nevertheless, you desire - and regard it as your due - that He should grant you paradise, the company of the prophet, and security from chastisement in the hereafter. You have such expectations of God, I fear that the full weight of His wrath descend upon you, for although it is by His might and glory that you have achieved high rank, you show no respect to those who truly know god, while you yourselves enjoy respect among God's creatures on His account.

(I am also afraid for you for another reason ) you see the covenant enacted with God being violated and trampled under foot, yet you show no anxiety, when it comes to the covenants enacted with your fathers, you become greatly disturbed and anxious if they are only violated in part, but the pledges you have given to the most noble Messenger are a matter of complete indifference to you.

The blind, the dumb, and chronically ill everywhere lack protection in towns and no mercy is shown them. But you neither behave in accordance with your function and rank, nor you support or pay any regard to those who do. You purchase your safety from the oppressive ruling powers with flattery cajolery, and compromise.

All these activities have been forbidden you by God, and He has, more over, command you to forbid each other to engage in them, but you pay no attention.

The calamity that has befallen you is greater than what has befallen others, for true rank and degree of “Ulama” has been taken away from you. The administration of the country and the issuing of decrees and ordinances should actually be trusted to religious scholars who are guardians of God's ordinances concerning what is permitted and what is forbidden. But your position has been usurped from you, for no other reason than that you have abandoned the truth (al-haqq), and have disagreed about the nature of the sunnah, despite the existence of clear proofs.

Had you the forbearance to endure adversities and hardships for the sake of God, then all proposed regulations (God's affairs) would be brought to you for your approval and for you to issue; authority would lie in your hands. But you allowed the oppressors to take away your functions and God's affairs (i.e. government) to fall into their hands, so that they administer them by resorting to ambiguities and make arbitrariness and the satisfaction of lust their consistent practice.

What enabled them to gain control of government was your fleeing in panic from (inevitable) death and your love of life, which shall in all certainty depart from you. As a consequence of that mentality, you have delivered the powerless masses into the clutches of the oppressors.

While some cringe like slaves under the yoke of oppressors, and others have been reduced to destitution in regard to their livelihood, the rulers run the affairs of the government in accordance with their whims, earning ignominy and disgrace for themselves with their licentiousness, following evil counselors, and showing impudence toward God.

One of their appointed spokesmen mounts the pulpit (minbar) in each city. The country is defenseless before them, and their hands grab freely whatever they want of it. The people are their slaves and are powerless to defend themselves. One of the governors is a dictator by nature, malevolent and rancorous; another represses to recognize either God or the Day of Resurrection!

It is not strange - how can one think it strange, that society is the clutches of a cunning oppressor whose tax collectors are oppressors and whose governers feel no compassion or mercy towards the believers under rule.

It is God who will judge concerning what is dispute among us and deliver a decisive verdict concerning all that occurs among us.

O God! You know that everything we did was not prompted by rivalry for political power, nor for a search for wealth and abundance; rather it was done to demonstrate to men the shining principles and values of Your religion, to reform the affairs of Your land, to protect and secure the indisputable rights of Your oppressed servants, and to act in accordance with the duties You have established and the norms, laws, and ordinances You have decreed.

So (O scholars of religion!) You are to help us reach this goal, win back our rights from those powers who have considered it acceptable to wrong you and who have attempted to put out the light kindled by your Prophet. God suffices us, upon Him do we rely, to Him do we return, and to Him shall we return.
 

2ndpillar

Well-Known Member
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Here are verses of the Bible, about Kingdom of Jesus:

"So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?”

Jesus answered, “Do you say this of your own accord, or did others say it to you about me?”

Pilate answered, “Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?”

Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.”

Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.”




It is the opinion of people who think, Jesus did not rule in the first coming.
Jesus was the king, and He did rule, but not as a worldly King.
Notice, Jesus does not say that He is not a king, or that when He comes back, then He becomes a king. Rather He says, His kingdom is not worldly! The same that can be seen from the Hadith.
Yeshua said the ruler of the world is coming, and he has nothing in me. As for the "kingdom of heaven'', it is near (Mt 3:22 & 4:23), as he healed people. According to Matthew 24:29-31, it comes "immediately after the "tribulation" (Mt 24:29-30).

Matthew 3:2 and saying, "Repent, for the kingdom of heaven is near."

 
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