Subconscious Act
If the position of a brick is changed, the difference remains limited to that single shift. But the case of changing the human mind is different. A human being is an intellectual creature. Changing the mind means changing the line of thinking. After that, everything begins to take shape in the mind in a new way. Even regarding many clear and obvious matters, the mind will unconsciously form such strange and unusual opinions that the person will not even realize what has happened.
Consider a few examples of the mindset in question:
There is a verse in the Quran: “O you who believe, be persistently standing firm in justice” (4:135). The term qawwam is an intensive form of qa’im (one who stands), meaning “one who firmly establishes” or “one who remains steadfast.” Thus, qawwamin bil-qist implies a deep, consistent commitment to justice. Urdu translators have rendered this phrase as “O believers, remain steadfast in justice” or “become those who stand firmly for justice.” This translation is closer to the verse’s original meaning.
Commenting on this phrase, Allama Alusi Al-Baghdadi writes:
“Be persistently standing firm in justice (qawwam bil-qist), meaning remain committed to justice in all matters, striving to the utmost, without allowing anything to divert you from it.” (Ruh al-Ma’ani, Vol. 3, p. 161).
This statement conveys that believers are instructed to uphold a standard of justice in their own dealings, exerting their utmost effort to ensure they remain on the path of equity, undeterred by any distractions. However, the perspective as presented in the interpretation under discussion conceptualizes Deen as a “system” to be enforced on earth. As a result, the act of qiyam (standing for justice) becomes an external action in this interpretation, and thus it was translated as:
“O you who believe! Be standard-bearers of justice” (Tafheem al-Quran, Vol. 1).
Further details are provided in a note below this translation:
“It is not sufficient to simply follow the path of justice; rather, it is commanded to become standard-bearers of justice. Your duty is not merely to act justly but to rise with the banner of justice. You must be prepared to eradicate oppression and establish justice and fairness. As believers, your role is to be the support that justice needs to be upheld” (Tafheem al-Quran, Chapter Al-Nisa, Note 164).
Observe how, due to a difference in perspective, an individual, personal command unconsciously transformed into a call for global revolution.
2. The Concept of Worship in Arabic
In Arabic, the concept of ‘ibadah (worship) is often explained in lexicons using the word khudu‘, which means humbling oneself, bowing, or lowering oneself before someone. It is an internal, sensory state that begins in the heart and manifests outwardly through one’s actions. However, for the mindset in question, envisioning ‘ibadah as a sensory, heartfelt state is challenging. In this interpretation, the ultimate concept of Deen is its establishment as a complete system on earth—in other words, Deen in its final form is viewed as a physical structure rather than a heartfelt state. Consequently, the concept of khudu‘ has shifted in their mind. Here are some translations that illustrate this change:
(a) Al-‘ibadah: Worship, as defined here, refers to obedience that is carried out with full submission.
(b) “We worship You” means “we obey You with complete submission.”
(c) Fulanun ‘abidun: He is one who humbly submits and is fully compliant to his Lord
(Quran Ki Chaar Buniyadi Istlahein, Chapter on Worship, Introduction).
The term farma’nbardari (obedience) essentially carries the same meaning as ita’at (obedience), leading to the interpretation that “worship means complete obedience.” Clearly, this interpretation omits any concept of khudu‘ (humility and submission).
3. The Concept of Khatam an-Nabiyyin in Chapter Al-Ahzab
In the Chapter Al-Ahzab, a response is given to the objections of opponents concerning one of the actions of the Prophet Muhammad (e). Among the statements in this context is the verse 33:40, wa khatam an-nabiyyin (and he is the Seal of the Prophets).. Explaining why this phrase appears in this context, Tafheem al-Quran notes:
“He is the Seal of the Prophets—meaning that after him, not only will there be no messenger, but not even a prophet will come, to rectify any part of the law or society that may have been left unaddressed during his time. Therefore, it became even more necessary for him to personally eliminate this pre-Islamic custom” (Tafheem al-Quran, Vol. 4, Al-Ahzab, Fotenote No. 77; Khatm-e-Nubuwwat, 1962, p. 7).
Due to a pre-existing focus on the concepts of “establishment and enforcement,” words like “implementation” and “practical elimination” unconsciously appeared in the interpretation of prophetic work. If the function of prophethood is assumed to mean that each prophet must fully implement everything revealed to him from God, practically abolishing what is wrong, this would be a standard that no single prophet could fulfill. This would not only be unattainable for previous prophets, but even for the last Messenger, who had more opportunity for action, as certain revealed commands (such as those regarding behavior towards parents) were not practically exemplified by him.
Both Fakhruddin Razi and Mahmud al-Alusi make similar remarks in their interpretations of this phrase in Chapter Al-Ahzab (33:40), but they use “explain” rather than “implement” when describing the role of prophethood.
Imam Razi writes:
“The phrase Khatam an-Nabiyyin (Seal of the Prophets) was used here because when a prophet is to come after another, if the earlier prophet leaves any part of guidance or explanation incomplete, the one who follows can rectify and complete it. But the one after whom there is no prophet is all the more compassionate toward his community, more earnest in guiding them, and more beneficial to them. He is like a father to a child who has no one else to rely on.” (Tafsir al-Razi, Vol. 2, p. 171).
Both interpretations present the same idea. Yet, in the case of the ideology under discussion the mindset interprets it through terms like “implementation” and “completion,” Whereas Razi framed it as a matter of “guidance” and “explanation.” It should be noted that in this specific verse of Chapter Al-Ahzab (33:40), where the prophetic role is referenced, action was indeed required. Without it, the psychological discomfort among Arab Muslims—rooted in centuries-old customs regarding marriage to the ex-wife of an adopted son—could not have been dispelled. However, Tafheem al-Quran presented it as a general principle, not specifically related to the immediate situation, making this interpretation inaccurate.
These were some of the theoretical consequences of the error in this interpretation. Now I will mention its practical implications. (additional examples of theoretical outcomes can be found in other chapters of the book).
