The American Journal of Islamic Social Science Vol. 5 ,  No. 1 ,  1988 

Guiding Light 
Selections from the Holy Qur’iin 

Comments by Dr. MdulHamid AbiiSulaymn 

Translation 

In the Name of Allah 
The Most Benejicent, ever Merciful 

25. Of them there are some 
Who (pretend to) listen to thee; 
But We have thrown 
Veils on their hearts, 
So they understand it not, 
And deafness in their ears; 
If they saw every one 
Of the Signs, not they 
Will believe them; 
In so much that 
When they come to thee, 
They (but) dispute with thee; 
The Unbelievers say: 
“These are nothing 
But tales of the ancients.” 
Surah a1 An6m (6) 

13. When Our Signs are rehearsed 
To him, he says 
“Tales of the Ancients!” 

14. By no means! 
But on their hearts 
Is the stain of the (ill) 
Which they do! 
Siimh a1 M u t a f i j n  (83) 

vii 

In the above verses and in many others, we find an important Q u r h i c  concept, 
a1 Awwaliin. T h i s  term is used t o  indicate “ancient times,” ”ancient peoples and 
civilizations,” “forefathers,” and “heritage.” 

~~ ~ ~~ ~ ~~ 

Dr. AbdulHamTd AbiiSulaymin is the Director-General of the International Institute of Islamic 
Thought and the President of the Association of Muslim Social Scientists. 



... 
V l l l  The American Journal of Islamic Social Science Vol. 5, No. 1, 1988 

The Qur’inic use of this term indicates its importance as a concept, and the 
different negative and positive aspects of the term. It also reveals the important 
psychological aspect of the term. 

In these Verses the Qur’in shows the use of the term to mean moot, outdated, 
or reactionary. It shows haw the adversaries of Islam and Truth use the term to ridicule 
the call for Islam and the Straight Path. The Qur’in shows how the term is considered 
so powerful that the enemies of Truth use it alone, singularly in arguments, without 
support of proofs or evidence. The term clearly evokes a powerful psychological 
sentiment of reaction in human beings. 

24. The chiefs of the Unbelievers 
Among his people said: 
“He is no more than a man 
Like yourselves: his wish is 
To assert his superiority 
Over you: if God had wished 
(To send messengers), 
He could have sent down 
Angels: never did we hear 
Such a thing (as he says), 
Among our ancestors of old.” 
Siirah a1 Muhtiniin (23) 

168. “If only we had had 
Before us a Message 
From those of old, 

169. “We should certainly have 
Been Servants of God, 
Sincere (and devoted)!” 
Surah a1 Saffat (37) 

The above verses show the use of the term a1 Awwaliin in the opposite, but 
comparably powerful psychological sentiment and effect. The enemies of Islam and 
Truth evoke the term to deny the legitimacy of the Truth of Islam because they claim 
it has no roots in the past and in their heritage, and was not known nor told to them 
by their forefathers. Here again one can see and feel the power of the term and its 
role in evoking human sentiment. 

68. Do they not ponder over 
The Word (of Allah), or 
Has anything (new) come 
To them that did not 
Come to their fathers of old? 
Siimh a1 Mu’minin (23) 

In the above verse, we find that the Qur’Sn evokes the powerful effect of the 
term a1 Awwuliin and seeks legitimacy, by its use, to challenge the minds and hearts 
of the adversaries. 



A. A. AbuSulayman Guiding Light ix 

43. On account of their arrogance 
In the land and their 
Plotting of Evil. 
But the plotting of Evil 
Will hem in only 
The authors thereof. Now 
Are they but looking for 
The way the ancients 
Were dealt with? But 
No change wilt thou find 
In Allah’s way (of dealing): 
No turning off wilt thou 
Find in Allah’s way (of dealing). 
Sirah F;!ir ( 3 5 )  

In the verse above, we find that the Qur’in indicates another important dimension 
of the term. It points to the dimension of laws of history and the laws of nature. 

133. Were ye witnesses 
When Death appeared before 
Ya‘qub (Jacob)? 
Behold, he said to his sons: 
“What will ye worship after me?” 

Thy God and the God of thy 
fathers” 
Of Ibrihim (Abraham), Ismi’il 
(Ishmael) 
and Ishiq (Isaac), 
The One (True) God: 
To Him we bow (in Islam).” 
Sirah a1 Baqarah ( 2 )  

0 0  I 0 0  They said: “We shall worship &~!+\3bcS&g&51= 

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104. When it is said to them: 
“Come to what Allah 
Hath revealed; come 
To the Apostle:” 
They say: “Enough for us 
Are the ways we found 
Our fathers following.” 
What! even though their fathers 
Were void of knowledge 
And guidance? 
Sirah a1 Ma’idah ( 5 )  

5. No knowledge have they 
Of such a thing, nor 
Had their fathers. It is 
A grievous thing that issues 



X The American Journal of Islamic Social Science 

From their mouths as a saying. 
What they say is nothing 
But falsehood! 
Simh a1 f f i h f  (18) 

6. See they not how many 
Of those before them 
We did destroy? - 
Generations We had established 
On the earth, in strength 
Such as We have not given 
To you -for whom 
We poured out rain 
From the skies in abundance, 
And gave (fertile) streams 
Flowing beneath their (feet): 
Yet for their sins 
We destroyed them, 
And raised in their wake 
Fresh generations 
(To succeed them). 
B r a h  a1 A n h  (6) 

Vol. 5 ,  No. 1, 1988 

In the above verses and many others, we find other terms of similar meaning 
and dimensions. These terms are ’iibii’ and Quriin, literally meaning, “forefathers,” 
and “ancient peoples.” 

In all these cases, the Qur’iin shows us the importance of such terms and the 
positive and negative ways they are used. The Qur’in shows their different dimensions 
and their strong psychological effect. 

Reflection upon these verses and the relevant terms should engage the mind 
of the Muslim social scientists and suggest opportunities and direction for significant 
research of the dimensions of history, psychology, identity, imitation and education, 
reflected in the Qur’iinic usage of these terms. 

The Muslim social scientists should not read these verses passively, nor merely 
for personal spiritual benefit; they should be read and studied also for guidance, 
direction and the acquisition of valid information and a better understanding of human 
nature and the social and natural realities of this world and the Hereafter. They will 
undoubtedly be better equipped, therefore, to carry out their research and other works 
with the help of the hidayah (guidance) of the Wuhy (Divine Knowledge) of Allah 
(SWT).