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> Dual Application of some Verses of the Holy
Quran: Blowing of the Trumpet by Imam Kalamazad
Mohammed Sahib [Based on Hazrat Mirza Sahib's
Articles Section > Dual Application of some Verses of the Holy Quran: Blowing of the Trumpet by Imam Kalamazad Mohammed Sahib [Based on Hazrat Mirza Sahib's Writings]
Application of some Verses of the Holy Quran: Blowing of the
Another notable contribution of Hazrat Mirza Ghulam Ahmad to Quranic exegesis is his explanation that whatever is promised on the Day of Resurrection, whether of blessings or misfortunes, is enacted right here on earth in a smaller measure as a sign and a foretaste of the great day when scales will fall from the eyes and man will have to stand before his Lord in judgement. There he will witness the full manifestation of his deeds and will have to enjoy or suffer the consequences of his actions, for he will be given spiritual insight and perhaps additional senses to perceive things to which he was blind in this life on earth.
An example of this kind of exegesis is given to us by Hazrat Mirza Sahib in his tafsir (explanation) of the blowing of the trumpet mentioned in 18:98-99 and other verses of the Holy Quran like 39:68 and 74:8-9.
Many, if not all the Quranic commentators of the past, erroneously regarded these and other similar verses as referring only to occurrences on the Day of Resurrection and they quoted other Quranic verses and some ahadith [Tradition] to support their point of view. For example, the Holy Quran tells us of the agony of the disbelievers thus:
For when the trumpet is sounded, that will be -- that day -- a difficult day (74:8-9).
The Quran also speaks of two blowings of the trumpet (39:68) and the Hadith mentions them in the following words:
"Ibn 'Abbas said regarding the words of Him Who is exalted: 'When the naqur (trumpet) is sounded' (74:48); that is, the sur (trumpet or horn). He said the rajifah is the first blast and the radifah is the second" (Mishkat, pp. 1166-1167).
However, Hazrat Mirza disagrees with this limited application of these and similar verses and strongly affirms that these verses have a dual application with the primary meaning relating to this life and the other to the Day of Resurrection when there will be of course a greater manifestation of the events mentioned. He explains his point thus:
"Let not a person lacking in experience think that because these passages, after this point, speak of hell, the context requires that the topic here must be about the Day of Judgement. It must be remembered that it is a common form of expression in the Holy Quran, of which hundreds of examples can be found in the Divine Word, that an account in connection with this world has appended to it an account in connection with the Hereafter, but each part in its subject matter is distinct from the other. The Quran is full of this technique. For instance, take the miracle of the rending asunder of the moon as mentioned in the Quran. That was a sign, but the Day of Judgement is mentioned in the same place, and consequently some unwise people who ignore the context say that the rending asunder of the moon did not occur, but will take place on the Day of Judgement" (Testimony of the Holy Quran, footnote, p. 17).
He therefore explains that the blowing of the trumpet mentioned above pertains first of all to this life and refers to the coming of a reformer, in this case the advent of the Promised Messiah. In his explanation of 18:98-99 (He said: This is a mercy from my Lord, but when the promise of my Lord comes to pass He will crumble it, and the promise of my Lord is ever true. And on that day We shall let some of them surge against others and the trumpet will be blown, then We shall gather them all together) he writes:
"The meaning is that when the promise of God approaches, He will crumble the wall which was restraining Gog and Magog, and the promise of God is true. And on that day, during the rule of Gog and Magog, God shall let various sects surge against one another like waves. In other words, every sect will strive to make its religion and faith overcome others. Just as an ocean wave seeks to subdue under itself everything that it falls upon, in like manner shall each of the various sects fall upon the others to overwhelm them, and none shall do less than its utmost. Every sect will strive to make its religion supreme. They will be engaged in these struggles when 'the trumpet' (sur) will be blown by Divine command, and God will unite all actions upon one faith.
As regards the second blowing of the trumpet mentioned in 39:68: And the trumpet is blown, so all those in the heavens and the earth will swoon, except such as God please; then it will be blown again, and they shall arise, awaiting, Hazrat Mirza explains:
"There are in fact two kinds of 'blowing' (nafkh): one is that of error, and the other is that of guidance, as indicated in the following verse: And the trumpet is blown, so all those in the heavens and the earth will swoon, except such as God please; then it will be blown again, and they shall arise, awaiting (39:69). This verse has a dual aspect, applying to the Day of Judgement and also to the present world, as do verses such as, Know that God gives life to the earth after its death (57:17) and He sends down water from the clouds, according to their measure, then water courses flow (13:17). As applying to this world, this verse (39:69) means that in the last days there shall come two periods of time: a period of error when everyone, whether of a worldly or heavenly nature, shall become indifferent and negligent, save him whom God protects. And then shall come the second period, of guidance, when suddenly people will 'stand up and see', that is, the indifference will depart and true knowledge will enter the hearts, and the wicked will become warned of their evil, though they may not accept the true faith" (ibid. p. 28).
In his Malfuzat Volume 2, Hazrat Mirza comments on the same verses (18:98-99) and includes verse 100 (And We shall bring forth hell exposed to view, on that day before the believers), and again makes the point that all these things refer to this life when Allah will bring mankind all together in unity in order to complete the circle which He started when He created man alone then spread him and his descendants throughout the earth (4:1). First, he says, there was individual unity when man was created alone. Now there will be unity of the species before the world comes to an end and this period of gathering together will be initiated by the Promised Messiah.
Concerning the jahannam (hell) of verse 100, Hazrat Mirza states that this does not refer only to the life after death but to the plagues that ravaged the world in his time and news of which was conveyed to him by Allah through revelation which promised safety to those who followed him and punishment for those who fought against him.
The blowing of the trumpet he likens to the voice of revelation as he explains:
"Those people who come from God are spoken to by Him through the voice (trumpet) of revelation by means of which voice (trumpet) Divine gnosis is conveyed to the whole world. Such a powerful attraction is created in the souls of these God-sent ones that people, in spite of differences in thought, disposition and condition, begin to gather around them until finally that time will come when there will be only one flock and one shepherd" (Malfuzat, vol. 10, p. 102).
In like manner, Dr. Basharat Ahmad, one of Hazrat Mirza's disciples, has discerned an earthly application of some description and characterisations of Quranic verses which may properly relate to the day when mankind will stand before its Lord to give account for its actions on earth. In his commentary of 79:6-7, he agrees that rajifah refers to the first blowing of the trumpet on the Day of Resurrection when this entire worldly dispensation will be destroyed and will give way to a new order. Radifah, he says, refers to the second blast of the trumpet when all peoples, first and last, will be gathered together before their Lord to receive their respective rewards of success or failure, of happiness or sorrow, of triumph or disgrace and shame and regret, of gardens and streams or fire rising over the hearts in columns.
While conceding that this may be the true meaning of rajifah and radifah, Dr. Basharat Ahmad makes the point that there was a time on earth, unsurpassed in any other era, when the world witnessed the perfection of deeds and their consequences and also saw the repercussions of the rejection of and opposition to truth. And that was the short period of twenty-three years in the life of the Holy Prophet (pbuh) -- in a time which paralleled and heralded and foreshadowed the Day of Resurrection.
In this regard, rajifah (first blowing of the trumpet) refers to the earthquakes that came about at the Prophet's advent -- tremors and convulsions in the shape of wars and persecution against the religion of Islam and its early converts. It was also a revolution in thought that shook Arabia to its foundation as would a mighty earthquake and one which transformed the course of the history of mankind.
Radifih relates to the consequences of the great revolution or earthquake. Those who, in those times of trials and tribulations had persevered steadfastly and had accomplished the five stages of progress given in 79:1-5 now found themselves in a happy situation of peace, prosperity and rulership, as benefactors of mankind, whilst the opponents had to endure confusion, shame and regret.
In like manner, every period of history will contain events that will approximate in a small measure those on the Day of Resurrection and by extension, every day of our lives may be the same. We should all be acutely aware of this and benefit from it.
Allah has blessed the Muslim ummah immensely by sending mujaddids at the turn of every century and in particular this khalifa of the latter days who, according to the Hadith would excavate from below the Kabah pearls and jewels which he would distribute to the Muslim community. This, Hazrat Mirza explains as the uncovering of treasures from beneath the Quranic verses which will be disseminated to the whole world. He himself said that he came to give us the deeper meanings of the Holy Quran -- meanings from which our eyes were covered as if by a veil. And indeed, how marvellously have he and his disciples done so. May we in our own little way follow in their footsteps and disclose to the world the mirror of the excellence of the Holy Quran.