themselves to observe the agreement. The word is commonly used for treaties between nations.
In the Qur’ān, the most important meaning of ʿahd and mīthāq is man’s covenant with Allah, whereby man binds himself to worship Him to the exclusion of all other animate or inanimate beings or objects. In return Allah promises man’s spiritual and material well-being as well as his salvation in the Hereafter.
The First Covenant
The first covenant which human beings entered with Allah was before their birth. It is recorded in the Qur’ān thus:
And (remember) when your Lord brought forth from the Children of Ādam from their loins their descendants, and made them testify concerning themselves, (saying): “Am I not your Lord?” They said: “Yes, we testify.” (This) was, lest you should say on the Day of Resurrection: “Of this we were unaware.”
(al-Aʿrāf 7: 172)
According to aḥādīth this incident took place at the creation of mankind. After the creation of the Prophet Ādam (peace be upon him) angels were asked to bow down before him and man was proclaimed vice-gerent on Earth. All mankind was brought forth and this covenant took place so that mankind has no excuse of not knowing their obligations. To reinforce this Allah promised to send His prophets to remind people of their covenant. Hence, this covenant will be presented as testimony on the Day of Judgement to prove that Allah has fulfilled His part of the agreement. It is also logical that as vicegerent and representative of Allah on earth, man should take an oath of allegiance. As this oath is taken individually each person is responsible to Allah for this. One cannot plead ignorance of one’s obligations.
The question may be raised that since this “covenant” is not in our conscious memory, how can it be cited as testimony against us? This is an instinctual covenant which may not be in man’s conscious memory but everyone by instinct knows the difference between good and evil. This awareness can be sharpened or destroyed by man’s own inclinations and actions. This is also true of our potential capabilities as well. These potentialities have to be activated by external factors such as education and training. Hence, these can be preserved or obliterated. The task of the prophets throughout human history was to revive the memory of this covenant.
Covenants through the Prophets
These covenants were made to reinforce the instinctual covenant through the agency of the Prophets. These covenants through the Prophets were either oral or in written form. The Qur’ān makes several references to them. For example Banū Isrā’īl were reminded: “Fulfil your covenant with Me as I fulfil My covenant with you” (al-Baqarah 2: 40); and again they were told: “And remember We took your covenant and We raised above you Mount Sinai (saying): ‘Hold firmly to what We have given you…’” (al-Baqarah 2: 63). Further on, yet another covenant is mentioned: “And remember We took a covenant from the Children of Isrā’īl (to this effect): worship none but Allah…” (al-Baqarah 2: 83). The Ten Commandments given to the Prophet Mūsā (peace be upon him) established the covenant wrought in stone. Similar scriptural covenants in written form are mentioned in the Bible (Old and New Testaments) and the Qur’ān.
Some Specific Covenants with the Prophets
The Qur’ān also narrates several specific covenants Allah has taken from His Messengers. For example about the Prophet Ādam (peace be upon him) it is mentioned: “We had already, beforehand taken the covenant of Ādam, but he forgot: and We found on his part no firm resolve” (Ṭā Hā 20: 115). The other covenants mentioned are with the Prophets Ibrāhīm and Ismāʿīl in (al-Baqarah 2: 125) and with the Prophets Nūḥ, Ibrāhīm, Mūsā, ʿĪsā and Muḥammad (peace be upon them) in (al-Aḥzāb 33: 7) and (al-Shūrā 42: 13).
General Contracts
Great emphasis is given on fulfilling the promises and contracts one enters into in daily life whether domestic or commercial. Man’s life on this earth is full of covenants, contracts and agreements either explicit (business transactions) or implicit (marriage contracts). The general Qur’ānic command is to fulfil them (al-Naḥl 16: 91). One is accountable for them on the Day of Judgement (al-Isrā’ 17: 34).
References
ʿAhd: 2: 27; 3: 77; 13: 20; 16: 91; 17: 34. Mīthāq: 2: 83; 3: 81; 4: 92; 8: 72; 13: 20.
Ahl al-Kitāb [
see Kitāb
Ajal [
Meaning
Ajal means date, deadline, and time of death, hence the appointed time. To emphasize this last meaning, in some Qur’ānic verses the expression used is Ajal Musammā (fixed period of time). The Ajal as a keyword refers to the fixed period of time allotted to an individual or a nation or the whole universe. The Ajal indicates the finiteness of the time for everything in this universe. When that time arrives there cannot be any delay. This message is repeated in several verses of the Qur’ān. For example: “To every people is a term appointed: when their term is reached, not an hour can they cause to delay, nor (an hour) can they advance (it in anticipation)” (al-Aʿrāf 7: 34). (See also Yūnus 10: 49 and al-Naḥl 16: 61.) The same is true of an individual: “But to no soul does Allah grant respite when the time appointed (for it) has come; and Allah is well acquainted with (all) that you do” (al-Munāfiqūn 63: 11). The fate of this universe is the same: “We have not created heavens and the earth and all between them but for just ends…” (al-Aḥqāf 46: 3). Although death will overtake everything, it is not the end. There will be resurrection and accountability and the life in the Hereafter will be eternal.
The word Ajal is also used in the Qur’ān in its ordinary meaning: for example in contracts or other legal issues when time is appointed for the performance of certain acts (al-Baqarah 2: 282; al-Qaṣaṣ 28: 28).
Synonyms
al-ʿAṣr means era, time, period, epoch. As it signifies the speed with which time passes its better translation is ‘fleeting time’. It usually refers to the time that has passed. Unlike al-Dahr which also means time, epoch, age, and refers to destiny and fate.
Sūrah al-ʿAṣr indicates that man should pay heed to quickly passing time and try to save himself from the loss in the Hereafter. One should take the short span of life to do good deeds and enjoin truth and patience. (al-ʿAṣr 103: 1–3).
Whereas the pagan Arabs deified “al-Dahr” and used to say: “What is there but our life in this world? We shall die and we live, and nothing but Time can destroy us.” (al-Jāthīyah 45: 24), the Prophet (peace be upon him) advised them not to abuse al-Dahr (Time) as Allah Himself is Time.
References
Ajal: 7: 34; 11: 3; 14: 44; 29: 5; 71: 4. al-ʿAṣr: 103: 1. al-Dahr: 45: 24 and 26: 1.
See also Mawt
Ākhirah [
Meaning
The word Ākhirah is derived from Ākhir which means last, ultimate, end and close. Its opposite is Awwal which means first and foremost. The two blessed names of Allah are Al-Awwal and al-Ākhir. They indicate that Allah is eternal with no beginning and no end – as stated in the Book of Revelation: “I am the Alpha and the Omega, says the Lord God Almighty, who is, who was, and who is to come” (Revelation 1: 8).
Often