Book ID

All rights reserved by the Amir-ul-Mu'mineen Ali (a.s.) Library

Title: An Enlightening Commentary into the Light of the Holy Quran Compiler. A Group of Muslin Scholars and Copyright 1998 Kamal Faghih Imani"

ISBN: 964-5691-45-1

Translator: Mr. Sayyid Abbas Şadr-Sameli Editor: Ms. Celeste Smith Published by: The Scientific and Religious Research Center

Amir-ul-Mu'mineen Ali (as) Public Library, under the direction of

Ayatullah Allamah Mujahid Al-Haj Sayyid Kamal Faghih Imāni. Address: Shekar Shekan Crossroads, Ahmadabad Street, Post Office Box 81465/5151

Esfahan, Islamic Republic of Iran, Telephone: 2281000 , 2282000, 2296478 Far 98 - 311 - 2297028

Number of copies in this Print: 6,000

First Edition: 1997 A.D., 1375 / 1417 A.H.

Second Edition: 1998 A.D. , 1376 / 1418 A.H.

Third Edition: 1998 A.D., 1377 / 1419 A.H.

Fourth Edition: 1999 A.D. , 1378 / 1420 A.H.

Fifth Edition : 2003 A.D. , 1381 / 1423 A.H.

Sixth Edition : 2005 A.D. , 1384 | 1426 A.H.

Point

Faghih Imani, Kamal فقیه ایمانی, کمال, گردآورنده

]نورالقرآن فی تفسیر القرآن. انگلیسی. برگزیده[

(انلایتنینگ کامنتری این تو د لایت او د هولی قرآن)

An enlightening commentary in to the light of the Holy Qur'an/

Compiled by Kamal Faghih Imani and a group of Muslim scholars;

translated by Abbas Sadr-Ameli. – Isfaham: Golbahar, 2007 = 1385

ISBN 964-5691-53-2 فهرست نویسی بر اساس اطلاعات فیپا (دوره)

ISBN 964-5691-59-1 انگلیسی.

(جلد 11)

ترجمه ها. الف.صدرعاملی, عباس,Sadr - Ameli, Abbas , مترجم. ب. عنوان: An enlightening commentary in to the light of the holy Qur'an ج. عنوان: نور القرآن فی تفسیر القرآن. انگلیسی.

904952ن7ف/98BP 1726 / 297

1384

کتابخانه ملی ایران 18962-84م

Please note the Internet Site Address

For the English Commentary of the Light of Holy Qur’ān

www.maaref-foundation.com/light.htm

E-mail: enlightening_commentary@yahoo.com

All rights reserved by the Amir-ul-Mu’mineen Ali (a.s.) Library

Title: An English Commentary into the Light of the Holy Qur’ān

Compiler: A Group of Muslim Scholars and " Copyright 1998 Kamal Faghih Imani "

Translator: Mr. Sayyid ‘Abbās Sadr-‘āmelī

Published by: The Scientific and Religious Research Center

Amir-ul-Mu’mineen Ali (a.s.) Public Library, under the direction of

Ayatullah Allamah Mujāhid Al-Haj Sayyid Kamāl Faghīh Īmānī.

Address: Shekar Shekan Crossroads, Ahmadabad Street, Post Ofice Box 81465/5151

Esfahan, Islamic Republic of Iran, Telephone: 2281000, 2282000, 2296478

Fax: 98-311-2297028

Number of Copies in this Print: 6,000

First Edition: 2005 A.D. , 1384 / 1426 A.H.

Table of Contents

Introduction …………….……………………………. 15

Transliteration ……….……………………………… 16

Sura Al-Mu’minūn, No. 23 (118 verses)

The virtue of recitation of Sura Al-Mu’minūn 17

The content of the Sura ………………………... 18

Section 1: The Faithful .………………………... 19

Commentary, verse 1 -2……………………………... 22-25

Who are the successful ………………………... 25-26

Some traditions …...…………………………… 26-28

Some points ……………………………………... 28-29

Commentary, verse 3-4 ……………………….…….. 30-32

Some traditions on vanity ……………………… 32-33

The Alms-Tax (Zakāt) ..………..………………. 33-39

Commentary, verses 5-7....…………………….…...... 40-43

Commentary, verse 8 …………..…………………... 44-45

The importance of trust in narrations ………….…. 46

Commentary, verse9 …….…………………….…….. 47-48

Ritual prayer and its importance………………… 48-50

Commentary, verse 10-11 ….………………….….... 51-52

Some narrations on Paradise …………………….. 52-54

Commentary, verses 12-13 …………………………. 55-56

Commentary, verse 14 ………………………….…… 57-61

Commentary, verses 15-16 ………………………… 62-63

Some narrations on death ……………………….. 63-65

Some narrations upon the Day of Resurrection….. 65-66

Commentary, verse 17……..………………………… 67-69

Commentary, verse 18 ….…………………………… 70-71

Commentary, verse 19 ….…………………………… 72-73

Commentary, verse 20 ….…………………………… 74-45

Commentary, verses 21-22 ………………………… 76-78

Section 2: Allah save Noah and his followers ……….... 79

Commentary, verse 23 ...….…………………………..…. 79

Commentary, verse 24 ..…………………………..…. 80-81

Commentary, verse 25-26 .....………………….….... 82-84

Commentary, verse 27.....……………………….….... 85-86

Commentary, verse 28-30……………………….….... 87-89

Commentary, verses 31-32..……………………….… 90-92

Section 3: Generations raised after Noah’s people…….. 93

Commentary, verse 33.....……………………….….... 93-94

Commentary, verses 34-36.……………………..…. 95-96

Commentary, verse 37-38 .………………….……..... 97-98

Commentary, verse 39-41 ..……………………..…. 99-100

Points to note …………………………..…… 100-105

Commentary, verses 42-43 ……………….….….... 106-107

Commentary, verse 44 ..………………………...… 108-109

Commentary, verse 45-46 .…………….…….….... 110-111

Commentary, verses 47-48..…………………….… 112-113

Commentary, verse 49 .....……………………….….... 114

Commentary, verse 50 .....……………….……..... 115-116

Section 4: The religion (Islam) is the religion for all….. 117

Commentary, verse 51 ………………………….… 117-120

Some traditions ……………………………... 120-122

Commentary, verse 52 .....……………….……..... 123-124

Commentary, verse 53.....…………………….….... 125-126

Commentary, verse 54 .....…………………….……..... 127

Commentary, verses 55-56 .....……………….….... 128-129

Commentary, verses 57-59 ..……………….…….. 130-131

Commentary, verse 60.....…………………….….... 132-133

Commentary, verse 61..………………….………... 134-135

Commentary, verse 62.....…………………….….... 136-137

Commentary, verse 63.....…………………….….... 138-139

Commentary, verses 64-65 .………………….….... 140-141

Commentary, verses 66-67 ...……………….….... 142-144

Commentary, verses 68-70 ...……………….….... 145-147

Commentary, verse 71 .....…………………….…........... 148

Commentary, verses 72-73....……………….…….. 149-150

Commentary, verse 74.....…………………….…… 151-154

Occasion of revelation verse 75 ………………..... 155

Commentary, verse 75 .....…………………….………... 155

Commentary, verse 76 .....…………………………..... 156

Commentary, verse 77.....…………………….….... 157-158

Section5:Disbelievers acknowwledge the Glory of Allah ..159

Commentary, verses 78-79..…………………….… 159-161

Commentary, verse 80 ..…………………….…….. 162-164

Commentary, verses 81-83..…………………….… 165-166

Commentary, verse 84-87.……………………….... 167-169

Commentary, verses 88-90..……………………... 170-173

Commentary, verses 91-92..………………………. 174-178

Section 6: To return good for evil and patient …….. 179

Commentary, verses 93-95..………………………. 179-181

Commentary, verses 96-98..………………………. 182-183

Note to some points………………….……….. 183-185

Commentary, verses 99-100 ..……………………. 186-187

Note…………………………………………… 187-194

Barzakh and contant with the world of spirits... 194-198

Commentary, verse 101 ..………………………. 199-201

Commentary, verses 102-103…..…………………. 202-203

Commentary, verses 104-105 ...…………….….... 204-207

Some traditions……………………………….. 208-209

Commentary, verses 106-108 ....…………….….... 210-211

Commentary, verses 109-110 .....…………….….... 212-213

Commentary, verse 111 ...…………………….………... 214

Commentary, verses 112-114 ....…………….….... 215-216

Commentary, verse 115...…………………….….... 217-218

Commentary, verse 116..…………………….……. 219-222

Commentary, verses 117-118…..…………………. 223-225

The End of Sura Al-Mu’minūn

Sura Al-Nūr, The.Grand view…….………………. 226-228

Virtue of Sura An-Nūr ……………………………… 228

Section 1: Punishment for Adultery prescribed ……... 229

Commentary, verse 1………………………….…... 229-231

Commentary, verse 2……………………………... 232-235

Some narrations on evils of fornication……..…... 235-237

Commentary, verse 3…………………….………... 238-246

Some traditions on fornication……………….…...246-247

Commentary, verses 4-5…………………………... 248-249

Some traditions on repentance……………………249-250

Pay attention to some points:………………………… 250

1-What does the word ‘Ramy’ mean ………………250

2-Why four witnesses…………………………251-252

3-Important condition of repentance……………… 252

4-The ordinance of ‘Qathf’…………………... 253-254

The text of verses6-10 …………………………………. 255

Occasion of revelation …………………………..…… 256

Commentary, verses 6-10…………………………. 257-261

Some traditions on calumny …………………….…… 261

Section 2: The scandal against Ayeshah ………….…... 262

Commentary, verses 11-14………………………... 262-266

Commentary, verse 15-18…………………….…… 267-270

Some points about tongue …………………..……….. 270

Some traditions on tongue maladies………..…… 270-272

Commentary, verses 19-20………………………... 227-229

Section 3: Slandering chaste woman…………..………. 280

Commentary, verse 21…………………………….. 280-282

Commentary, verse 22…………………………….. 283-286

Commentary, verse 23…………………………….. 287-289

Commentary, verse 24…………………………….. 290-291

Commentary, verse 25 …..…………………….……….. 292

Commentary, verse 26…………………………….. 293-294

Section 4: Control and regulation of morals ….………. 295

Commentary, verse 27…………………………….. 295-298

Commentary, verse 28…………………………….. 299-300

Commentary, verse 29…………………………………. 301

Occasion of revelation verse 30 ……………………... 302

Commentary, verse 30…………………………….. 303-305

A few traditions upon gaze …………….…..…… 305-307

Commentary, verse 31…………………………….. 308-312

The philosoohy of evil ……………………..…… 312-318

Commentary, verse 32…………………………….. 319-322

Commentary, verse 33…………………………….. 323-329

Commentary, verse 34…………………………….. 330-331

Section 5: Allah is Light ………………..…………….... 332

Commentary, verse 35…………………………….. 333-342

Commentary, verse 36…………………………….. 343-344

Some points ………….………………………..… 344-345

Commentary, verse 37…………………………….. 346-351

Some notes to be studied …………………………… 351

Commentary, verse 38…………………………….. 352-353

Commentary, verse 39…………………………….. 354-355

Commentary, verse 40…………………………….. 356-359

Some traditions about ‘Light’ and ‘Darkness’ … 359-360

Section 6: Everything in the heaven and the earth glorifies

Allah ……………………………………………………... 361

Commentary, verses 41-42 ………………..……… 361-364

Commentary, verse 43 …………………………..... 365-369

Commentary, verse 44…………………………….. 370-371

Commentary, verse 45…………………………….. 372-375

Commentary, verses 46-47 ……………………….. 376-378

Commentary, verse 48 …………………………………. 379

Commentary, verses 49-50 ……………………….. 380-381

What is hypocricy?……………………………… 382-383

Section7: Establishment of Islamic dominion promised 384

Commentary, verses 51-52………………………... 384-387

Commentary, verse 53…………………………….. 388-389

Commentary, verse 54 ………………………….… 390-391

Some points……………………………………… 391-392

Occasion of revelation verse 55………………..……. 393-394

Commentary, verse 55…………………………….. 394-395

Some points……………………………………… 395-396

To who does Allah promise……………………... 396-397

The final aim is sincere worship ……………….. 398-400

Commentary, verse 56 ……..……………..……..... 401-402

Some traditions on ritual prayer and Alms-tax….. 402-404

Commentary, verse 57 ……..……………..…………..... 405

Section 8:Respect for domestic and personal privacy ….. 406

Commentary, verse 58 ……..……………………... 406-409

Commentary, verse 59 ……..……………..……..... 410-413

Commentary, verse 60…………………………….. 414-417

Commentary, verse 61…………………………….. 418-423

Some points……………………………………… 423-425

The philosophy of this Islamic ordinance……….. 425-426

Who does /sadīq/ mean………………………..… 426-427

Salutation and greeting…………………..……… 428-429

Section9:Not to act without Apostle’s permission …… 430

Occasion of revelation, verse 62………………… 430-431

Commentary, verse 62…………..……….………... 431-435

Commentary, verse 63 ……..……………………... 436-438

Commentary, verse 64 ……..……………………... 439-440

Supplication…………………………………………... 440

The End of Sura An-Nūr

Sura Al-Furqān, No. 25 ………………………………… 441

The Feature of the Sura ……………..……………….. 441

Virtue of reciting Al-Furqān…………………………. 442

Section 1: The Apostle Muhammad………………….... 443

Commentary, verse 1 ………………………... 443-446

Commentary, verse 2 ………………………... 447-449

Some points, …………………………………. 449-452

Commentary, verse 3 …………………………….. 453-455

Commentary, verse 4 …………………………… 456-458

Commentary, verses 5-6 ………………………..… 459-461

Occasion of Revelation, 7-8 ……………………. 462-463

Commentary, verses 7-8 …………………………….…. 463

Ssction 2: The bounties awaiting the Apostle ………... 465

Commentary, verses 9-10 …………………….…. 465-470

Commentary, verse 11 …..…………………….…. 471-472

Commentary, verses 12-13 …………………..…….…. 473

The severity of divine punishment, ……….…… 473-474

Commentary, verse 14 ……………..………….…. 475-477

Commentary, verses 15-16 ………………………. 478-479

Some points, ……………………………………. 479-481

Some traditions about the Paradise ………………… 481

Commentary, verses 17-18 …………………….…. 482-483

Commentary, verse 19 …………….………….…. 484-485

Some points, ……………………………………. 485-486

Occasion of Revelation, …………..……………. 487-488

Commentary, verse 20 …………….………….…. 488-489

The End of Part 18

References……………………………………………….. 490

Index …………………………………………………..… 493

A presentation to Muslims …………………………….. 530

The List of Publications of the Library ……………… 534

Introduction

In the Name of Allah, The Beneficent, The Merciful As it was already mentioned in the introduction ofprevious volume, No. 10, the exegesis of the verses of this part, similar to the former part, became fairly more detailed and, therefore, this volume, No. 11, contains the commentary of the verses of one part of the Qur'ān, part 18; and surely this circumstance, i.e. the translation of the commentary of one part of the Qur'ān in one volume, will also be kept for a few parts of the Holy Qur'ān in future.

For being familiar with more information about the source and purpose of providing this endeavour and that how the dear reader or readers of it can utilize this commentary best, we may recommend you to study the introduction detailed at the beginning of book No. 1 (part one) which will surely be helpful.

As usual, again and again we ask Allah, the Almighty, to help us, as ever before, and assist us to complete this sacred endeavour successfully. May He (s.w.t.) guide and succour all of us by the light of the Qur'ān to pave its Straight Path further and further, for we are always in need of His favours.

The Scientific and Religious Research Center Amir-ul-Mu'mineen Ali (a.s.) Public Library

Sayyid 'Abbās Sadr-'Āmilī

The Translator

Transliteration of Arabic Letters

pic

Sura Al-Mu’minūn, No. 23

Point

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

In the Name of Allah, The Beneficent, The Merciful

(The Believers)

(Revealed in Mecca)

118 verses in 6 sections

The Virtues of the Recitation of Sura Al-Mu’minūn:

There are many virtues have been stated about this Sura in the recorded narrations quoted from the Prophet (p.b.u.h.) and the Imams (a.s.).

On the virtue of reciting this Sura, for example, Imam Sādiq (a.s.) says: “Frequent recitation of this Sura, especially on Fridays, brings bliss in this world and the Hereafter, and it also leads to the enjoyment of the company of the Divine prophets in the lofty Paradise.’’(Majma‘-ul-Bayān)

In a tradition by the Prophet (p.b.u.h.), we read: “On the

Day of Hereafter, the angels will give whoever recites Sura alMu’minūn good tidings about the breath of life and a Garden of delight, and when the Angel of Death comes to take his soul, he will give him such good tidings that he will be delighted.’’⁽¹⁾

Imam Sādiq also said: ‘‘Whoever reads Sura al-Mu’minūn and continues reading it every Friday, Allah will render the

end of his life blissful and his place will be raised high in Paradise alongside the prophets and the messengers.’’⁽¹⁾

It is necessary to reiterate this point that mentioning the virtues of reciting the Suras of the Qur’ān never means reading them without pondering upon them and practicing them, for this heavenly Book is a book with a practical program for the training and education of man.

If someone really harmonizes his practical and doctrinal programs with the content of this Sura, or even with a few of the verses which are found at the beginning of it that refer to the attributes of the believers, on the Day of Judgment, all these glories will certainly be granted to him. Thus, in some Islamic narrations we read that when the first verses of this Sura were revealed, the Prophet (p.b.u.h.) said: ‘‘Ten verses have been revealed to me (that) whoever puts them into practice will enter Paradise.’’⁽²⁾

Using the Arabic word /’aqāma/ (put into practice) instead of the word /qara’a/ (recite) refers to the same fact mentioned above, that the main aim is not only bare reading them but applying the meaning of these verses to everyday life. ****

The Content of the Sura:

As the name of this Sura suggests, its content is mostly about the special attributes of the believers, and, at the end, it mentions some statements upon the beliefs and practice that complete these attributes.

The contents of this Sura can be divided into seven parts:

The First Part:

Beginning with the noble verse ‘‘Successful indeed are the believers’’ and continuing for several verses afterwards, this Sura mentions some of the attributes that lead to the salvation and deliverance of the believers. These practical attributes are so comprehensive and accurate that they also cover various aspects of social and personal life.

The Second Part:

Since their essence is totally belief and monotheism, these verses proceed to mention the different signs of knowing Allah and His signs in the macrocosm and microcosm of the world of existence. It recounts some examples of the wonderful system of the world of creation, such as the sky, the earth, and the creation of man, plants and animals.

The Third Part:

To complete the practical dimensions of the noble Sura, the verses here cite the instructive biography of some of the great prophets such as Noah, Hūd, Moses, and Jesus (peace be on them) as a few examples by mentioning certain aspects of their lives.

The Fourth Part:

This part addresses the arrogant, sometimes by appealing to their logical reason and sometimes by warning them in harsh tones in order to arouse the consciences of the receptive ones and find their way back to Allah.

The Fifth Part:

This part contains some concise discussions on the subject

of Resurrection.

The Sixth Part:

It speaks about both Allah’s Sovereignty over the world

of existence and irresistibility of His command over the entire universe.

The Seventh Part:

The Resurrection, the weighing of deeds, the reward for those who do right and the punishment for those who do wrong are again mentioned here, and the noble Sura ends by mentioning the aim of the creation of man.

Thus, the content of this holy Sura is a collection of some cognitive issues that encourages us to reflect, and the doctrinal and practical lessons, and from the beginning of the Sura to the end talk about the entire path the believers must pave.

As was mentioned before, this holy Sura was revealed in Mecca, yet some commentators of the holy Qur’ān have said that some of its verses had been revealed in Medina. This is because it contains a verse that refers to the alms-tax (zakāt). Since the alms-tax was legislated for the first time in Medina, this fact has led them to think that the complete Sura could not have been revealed in Mecca, because it is known that alms-tax was at first legislated in Medina and after the revelation of the verse “...Take alms out of their possessions ...”⁽¹⁾, the Prophet (p.b.u.h.) ordered alms-tax collectors to go around and collect this tax from the people.

With respect to this issue we must be aware, however, that the alms-tax also has a general meaning that includes both obligatory and recommended alms-taxes. It’s meaning is not limited to the obligatory alms-tax alone, for we see in the

Islamic narrations that the ritual prayer and the payment of this tax have often been mentioned together.

A narration by Imam Sādiq and Imam Bāqir (a.s.) says: “Allah has made the alms-tax along with the ritual prayer obligatory.”⁽¹⁾

Moreover, some Islamic scholars believe that the alms-tax had, also been obligatory in Mecca, but it was general and undefined, meaning that every one was obliged to give some part of his possessions to the needy.

When the Islamic government was established in Medina, a precise system was devised for regulating, collecting and distributing the alms-tax along with specifying the minimum value of property upon which it should be levied and collected by the Prophet’s agents.

Sura Al-Mu’minūn, No. 23

(The Believers) Verses 1-2

(Revealed in Mecca) 118 verses in 6 sections

Section 1: The Faithful

Point

The personal qualities of the really faithful ones - The Bounties of Allah

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

In the Name of Allah, the Beneficent, the Merciful

«قَدْ أَفْلَحَ الْمُؤْمِنُونَ (1)»

«الَّذِینَ هُمْ فِی صَلَاتِهِمْ خَاشِعُونَ (2)»

Commentary, verses: 1-2

Point

In The Holy Qur’ān, there are eleven cases in which the Arabic word /falāh/ (salvation) is used along with the word /la‘ alla/, (perhaps), and in only three cases the word /falāh/ is mentioned without /la‘alla/ in a sense implying certainty. One of them is in this Sura, the other is in Sura Ash-Shams, No, 91, verse 9, “He is indeed successful who purifies it” and the third

case is found in Sura Al-’A‘lā’, No. 87, verse 14, where it says: “Indeed, he will prosper who purifies himself.”

By comparing these three cases, it becomes clear that faith

and purification are one in essence.

The ultimate and supreme aim of every program in Islam is success and salvation. Many verses of the holy Qur’ān that mention piety and religious decrees also aim to achieve piety: “... so that you may guard yourselves (against evil).”⁽¹⁾

whereas the categorical aim of piety is: “... and be in awe of Allah; that you may be prosperous.”

It is interesting that the most important and the ultimate definitive objective of the religion of Islam has manifestly been mentioned in its first testimony: “Say there is no god but Allah, (so that) you will be successful.”

As we said earlier, the choice of the title, “Al-Mu’minūn” for this Sura is because of the beginning verses of the Sura that enumerate the attributes of the believers in some short, lively, significant and comprehensive phrases. In addition, it is interesting that this Sura first mentions the delightful and glorious destiny of the believers before talking about their attributes in order to kindle the flames of love and enthusiasm in them for reaching this goal and great honour in their souls.

The Qur’ān implies, having gained their final goal in all

dimensions, the believers are prosperous. It says:

“Successful indeed are the believers”

The Arabic term /aflaha/ is derived from the word /falaha/ and /falāh/. It originally means ‘cutting and splitting’ and is then applied to every kind of victory and achievement that results in man’s happiness and success.

In fact, the successful, prosperous and triumphant persons manage to overcome obstacles that lie in their way to reach the goal.

Of course, true success and salvation have such extended meanings that include both material and spiritual victories and both of them have also been considered with respect to the qualified believers.

Victory and success in the present world mean that man would live freely, independently, prosperously, and honorably and these good conditions are only achieved under the shadow of faith. Success in the Hereafter means to abide respectfully and prosperously under the mercy of Allah, showered by eternal blessings and having the company of purified and amenable friends.

Twenty times every day and night we say /hayya ‘alal-

falāh/ (Come to success!) in the call to prayer and in the prologue to the daily ritual prayers, clearly declaring this final aim so that we do not lose our path.

Islam says: “Those who have faith and purify their souls

are indeed successful”. But Pharaoh uttered the blasphemy:

“...whoever is uppermost this day will be indeed successful”.⁽¹⁾

The Arabic word /falāh/ means to prosper. Maybe the reason that the farmer in Arabic is called a /fallāh/ is because he makes the conditions ready for plants to grow and prosper. When a seed is placed in the soil, it rescues itself by 3 actions and reaches open space:

1- It plants its roots in the depths of the ground.

2- It absorbs the nutrients of the soil.

3- It moves the soil away from its path in its growth upward.

Like a seed, the human being must accomplish these three actions in order to free himself and reach the open space of monotheism delivering himself from false gods and the dark world of materialism:

1- He must fortify the roots of his beliefs through

reasoning.

2- He must gain Allah-given potentialities as much as

possible for spiritual development and perfection.

3- He ought to discard enemies and obstacles and pushes aside any deity other than Allah with the phrase ‘Lā ’ilāha ’ilia Llāh’ (“There is no god save Allah”) in order to reach the open space of monotheism.

Who are the Successful?

1- Worshippers

“... and worship your Lord, and do good, that haply you ⁽¹⁾

may prosper.”

2- Those whose deeds are valuable and heavy.

shall be prosperous.” “... Then whoever’s scales be heavy, those are they who 2 3- Those who avoid jealousy.

“...And whoso is saved from his own avarice such are ⁽²⁾

who are successful.” 4- Allah’s party

“... Beware! Verily the party of Allah are the successful ⁽³⁾

ones.”

5- Those who remember Allah much.

“...and remember Allah much, that you may be

prosperous.”5

6- The God-fearing.

“... So be in awe of Allah, O’ possessors of intellects, that

you may be prosperous.”⁽¹⁾

7- Warriors for faith

“...and strive hard in His way, that you may be prosperous.”2

8- Penitents

“... And turn unto Allah all together, O believers, in order that you may succeed.”3

Some Traditions on Success and Salvation:

1- Imam Ali (a.s.) said: “Anyone whose passions are overcome by (his reason and) his wisdom would be successful.”⁽²⁾

2- He also said: “Follow knowledge and disobey ignorance so that you may prosper.”⁽³⁾

3- The Prophet (p.b.u.h.) said: “Successful is he who renders his soul sincere for faith, makes his heart clean and sound, makes his tongue veracious, makes his psyche calm, makes his morals fair, makes his ears heedful and makes his eyes watchful”⁽⁴⁾.

4- Imam Ali (a.s.) said: “O’ People! Steer clear through the waves of mischief by boats of deliverance, turn away from the path of dissention and put off the crowns of pride. Prosperous is he who rises with wings, or he surrenders and finds peace.”⁽¹⁾

5- Qummī narrates a tradition from Imam Sādiq (a.s.) who said: “When Allah, the Mighty, created Paradise, He told it to speak. It said:

“Successful indeed are the believers.”⁽²⁾

The next verse looks at the attributes of the believers, and in this context, at first and foremost, singles out the importance of the ritual prayer. It says:

”Who are humble in their prayers”.

The Qur’ānic term /xāši‘ūn/ (who are humble) is from the word /xušū‘/, meaning the state of spiritual and physical modesty, which is adopted outwardly by the body in man when in the presence of a great person or an important truth.

Here, the Holy Qur’ān does not count merely performing the ritual prayer itself as a sign of the believers, but it considers ’humility‘ in the ritual prayer as one of their attributes. This refers to the fact that their prayers are not meaningless and some soulless words and movements. When they perform the ritual prayer, they give their complete attention to Allah, detaching themselves from all other than Allah and thus achieving a meeting with Him. They are so absorbed in contemplating and supplicating to the Divine presence that every particle of their beings is influenced by it.

They see themselves as a mere atom in the presence of an Unlimited Being and as a drop in a Vast Ocean.

For the believer, every moment of this prayer is a lesson of self-development and training in being truly human and a means for refining the heart and soul.

An Islamic tradition indicates that the Prophet (p.b.u.h.) once saw a man playing with his beard while praying. The Prophet (p.b.u.h.) said: “If he was humble in his heart, limbs of his body would also be humble.”⁽¹⁾

This statement refers to the fact that humility is an inward state that affects one’s exterior. The great spiritual leaders of Islam were so humble in their prayers that when they were in a state of prayer they became estranged from all other than Allah. There is a tradition that says when the Prophet (p.b.u.h.) was standing to perform the prayers, he would occasionally look up to the heavens, but when this verse was revealed, he began looking downwards from that time onwards and never raised his head while at prayer.

Some Points:

1- The Prophet (p.b.u.h.) said: “One who is not humble in

his ritual prayer, never receives its virtue.”⁽²⁾

2- Allah, The Almighty, said to Christ: “Shed tears for Me

from your eyes and be humble (and modest) in your heart.”3

3- Imam Ali (a.s.) said: “There is no goodness in a heart that is not humble, and in an eye that does not shed tears (out of fear of Allah) and in a deed that has no benefit.”⁽³⁾

4- Amir ul Mu’mineen Ali (a.s.) said: “Whoever is humble (and modest) before the grandeur of Allah (Glory be to Him), the disobedient will bow down before him and whoever takes Allah as a supporter his difficulties will be solved.”⁽¹⁾

5- The Prophet (p.b.u.h.) was asked about humility. He said: “It is humbleness (and modesty) at the time of the ritual prayer and that the servant (of Allah) focuses his whole heart upon Allah, the Almighty and Glorious.”⁽²⁾

«وَالَّذِینَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ (3)»

«وَالَّذِینَ هُمْ لِلزَّکَاةِ فَاعِلُونَ (4)»

(zakāt),”

Commentary, verses: 3-4

Point

Vanity in Deed and Speech:

‘Al Laghw’ is an action or a speech that is vain.

Avoiding vanity and frivolousness is not only limited to Muslims, for, concerning the good people among the People of the Book, the holy Qur’ān also says: “And when they hear vanity they withdraw from it ...”⁽¹⁾

In the abovementioned noble verse, this second attribute of the believers is mentioned after the attribute of humility. It

says:

“And those who keep aloof from (what is) vain,”

In fact, all of their movements and policies of life have a useful and constructive purpose, because uselessness means futility and ineffectiveness in action.

As a matter of fact, as great interpreters of the Qur’ān have said, every action and speech that does not carry a significant benefit, is vain. Some of other interpreters have rendered vanity as nullity, and others have interpreted it as sins on the whole. Some have interpreted it as cursing or using bad language, others as profane singing, frivolity and play, while

yet others have interpreted it as polytheism. All of these mentioned interpretations are extensions of this general and comprehensive concept.

Of course, vanity does not only mean idle talk and deeds, but it also means idle, futile and baseless thoughts that result in neglecting Allah (s.w.t). It also prevents us from pondering upon good and constructive things. All of these characteristics mentioned above are summed up in the concept of one word, /laqw/ (vanity).

In actual fact, the believers are so trained that not only do they not get involved in frivolous and baseless thoughts and actions but, as the Holy Qur’ān says, they also avoid them. In other words, a vain action is a deed that has no benefit. Vain actions, however, can be relative, for sometimes an action would be vain concerning one situation while worthwhile and useful in another.

However Allah, Glory be to Him, does not characterize the believers as those who abandon vain deeds absolutely, for man is a being that is on the verge of committing sins and making mistakes, He rather describes them as those who abstain from them, not its absolute abandonment.

Abstinence necessitates the existence of something that invites man to occupy himself with an action but heedlessly and not giving any value to it, he turns his back upon it and busies himself with something else. Someone who abstains from an action sees involving himself with that action as below his dignity and would rather pursue higher aims and more noble tasks.

Real faith calls on all of mankind to cultivate this attitude, too, for faith belongs to the realm of greatness and majesty, and is the source of glory, nobility and splendor. One who is faithful endeavors only to live for final prosperity and eternal

success. He pursues activities that are considered great by Allah and he does not value the actions and conduct of the ignorant and ignoble. If the ignorant address the believers, they (the believers) answer them with kindness and when the believers see vain activity they deal with it with nobility and magnanimity.

This state of the believers makes it clear that, describing them with the quality of avoiding from ‘what is vain’, is a metaphorical meaning pointing to the high determination, dignity and nobility of their personality.

Some Tradition on Vanity

1)The Prophet (p.b.u.h.) said: “The most honorable of

people are those who abandon what is useless.”⁽¹⁾

achieved by abandoning vain affairs.”⁽²⁾

conduct that bring an evil.”⁽³⁾

remembrance of Allah is vain.”4

Islam, is the abandoning of what is vain.”⁽⁴⁾

The Alms-tax, (zakāt):

The Arabic word /zakāt/ in philology means purification, cleanliness, growth and development. In Islamic law and for the Muslims, it means a specific part of one’s possessions that must be deducted, with particular conditions, and then spent upon the poor, the indigent, and for other good activities.

In other words, /zakāt/ is subtracting a part of property from one’s possessions and giving it to the needy so that those possessions which remain with the owner would grow by Divine grace and increase the owner’s spiritual rank. In addition, alms-tax (zakāt) wipes away that which is unlawful from one’s possessions and takes blameworthiness and bad attributes

away from its owner. So we can say that since paying the alms-tax wipes away the qualities of mammonism, selfishness, stinginess, meanness, hardheartedness, and avarice from the human soul, it is called ‘zakāt’.

The alms-tax (zakāt) is a very important religious duty and service. It is an Islamic obligation which is the third item of the fundamental principles of the religion, and, in other words, it has been counted as the second pillar of the religion.

In The Holy Qur’ān and in the narrations attributed to the Infallible Imams, the alms-tax has a very high and important status. By carefully studying the verses of the Holy Qur’ān, we find that the alms-tax and its importance are mentioned right after many verses concerning ritual prayers.

In a narration by the Prophet (p.b.u.h.) and Imam Sādiq (a.s.) we read that one who does not pay the smallest amount of alms-tax on his possessions, is counted not a believer or a Muslim.

In another tradition by the Prophet (p.b.u.h.), we read that one day he (p.b.u.h.) evicted five persons who did not pay their alms-tax and said to them: “You who do not pay the alms-tax get out of our mosque and do not perform the ritual prayer in our mosque.”

It has been mentioned in another narration that we should

pay our alms-tax, so that our ritual prayers would be accepted.

Other narrations warn people that if they do not pay the alms-tax on their wealth, the ground would take away their blessings by Divine Commandment and they will be in the grip of destitution and famine.

We will read about more interesting explanations on this

subject stated by the Infallible Imams in the following pages.

However, this verse refers to the third attribute of the true believers, which has a social and economic aspect. The Holy Qur’ān says:

“And those who are active in giving the poor due (zakāt),”

This Sura was revealed in Mecca, and at that time the law requiring the payment of the ordinary alms-tax had not been revealed. Thus, there are different interpretations stated upon this verse by commentators.

What seems more correct is that ‘zakat’ does not exclusively mean ‘the obligatory legal alms-tax’, because Islam has quite a number of ‘recommended alms donations’. The alms tax, as an obligatory act, was revealed in Medina, but the payment of alms as a recommended good deed had also been achieved before that.

Some interpreters comment that ‘zakāt’ in Mecca had probably been in the form of a religious obligation but without any limits and exact prescription, which means that Muslims had been under an obligation to give some amount of their wealth to the needy. It was only after the establishment of the Islamic state and a public treasury that a well defined system of zakāt payments was organized fixing the minimum value of property upon which the alms-tax was payable and dispatching zakāt collectors were sent around the community on the command of the Prophet (p.b.u.h.).

Some interpreters of the Holy Qur’ān, such as Fakhr-i-

Rāzī, Alūsī in Rūh-ul-Ma‘ānī and, Rāqib in Mufradāt, have said, however, that ‘zakāt’ here means any kind of good act or purification of the soul and heart. This is very improbable, for wherever the Glorious Qur’ān mentions the ritual prayer along with the alms-tax, the alms-tax means to combat financial prodigality, and inferring other meanings would need a supporting context that does not exist here.

In the end, it is necessary to study some of the narrations and one verse on the alms-tax.

Sura Al-Ma’idah, No. 5, verse 12 says: “... and Allah said: ‘Verily! I am with you. If you keep up prayer and pay the poor due, and believe in My messengers and support them, and lend unto Allah a kindly loan, I shall certainly remit your sins, and I shall certainly cause you to enter gardens beneath which rivers flow...”

Some Narrations upon Alms-tax (zakāt):

soothes Allah’s wrath’.”⁽¹⁾

their possessions, there will be no poor and needy Muslim left.”⁽³⁾

the alms-tax and when they refrain from paying it, many of them will perish.”⁽¹⁾

paying alms, and protect your possessions by paying the almstax.”⁽³⁾

tax, for every dirham would be given him blessings in

Paradise as great as the weight of Mount ’Uhud.”⁽⁶⁾

by giving alms, insure your possessions by paying the almstax and ward off the waves of misfortune and troubles by supplication.”⁽²⁾

provisions.”⁽³⁾

alms-tax is prevented, the earth restrains its blessings.”

20)The Prophet (p.b.u.h.) said: “The alms-tax is not lawful to be given to the rich, nor to the one who is wise and healthy, nor to the one who has a job.” I asked: “What does this mean?" He said: "It is not lawful for one to receive the almstax when he is able not to use it.”⁽²⁾

5 وَالَّذیِنَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ 6 إِلاَّ عَلَی أَزْوَاجِهِمْ أَوْ مَا مَلَکَتْ أَیمَْانُهُمْ فإنَِّ هُمْ غیَْرُ مَلوُمیِنَ 7 فمََنِ ابتَْغَی وَرَآءَ ذَلِکَ فأَُوْلئَِکَ هُمُ الْعَادُونَ 5. “And those who guard their private parts,”

hands possess, for then verily they are not blameworthy,” 7. “But whoso craves beyond that, such are transgressors,”

Commentary, verses:5-7

Since the sexual instinct can be the one most likely to be misused, self-preservation against this needs piety, austerity and strong faith. In this verse emphasis is put on this subject.

The verse says:

“And those who guard their private parts,”

The verse implies that the fourth attribute of the believers is chastity, which is self-control and abstinence from every kind of sexual impropriety. It means that they guard themselves from lewdness and only have intercourse with their wives and slave women, in which there is no blame. It sys:

“Save from their wives of the (slaves) that their right

hands possess, for then verily they are not blameworthy,” In the seventh verse The Holy Qur’ān continues saying:

“But whoso craves beyond that, such are transgressors.”

Using the phrase, ‘guarding private parts’ in this verse refers to the fact that if there is no constant and unflinching control over the tendencies towards sexual misconduct, there will be the danger that its deviations and excesses can overwhelm the individual and even the society.

The word ‘wives’ in the verse includes both permanent and temporary wives, although some Sunni interpreters have made a mistake here, while the concerning jurisprudents and the interpreters of the Qur’ān have identified this mistake in their books of commentary and in the book on the legal issues of An-Nikāh.

Using the Qur’ānic phrase /qayra malūmīn/ (they are not blameworthy), most likely, refers to the wrong idea among the deviated Christians that consider every kind of sexual intercourse against human dignity and that its absolute abundance is a virtue. They see any form of marriage to be inimical to reaching full spiritual realization to the extent that Catholic priests, monks and nuns remain celibate all their lives. They think marriage is something against this spiritual rank. (Though it is mostly in apparent and secret a group of them behave differently.)

At any rate, it is impossible to accept that Allah would create such a powerful instinct in man as part of the wisdom of creation and men prohibit it totally or count it as against the dignity of man. Indeed, the unnaturalness of this attitude has resulted in many members of these very Christian orders resorting to multifarious surreptitious ways to satisfy their sexual instincts.⁽¹⁾

One does not need to be reminded that the legality of having sexual relations with a wife is circumscribed under some certain conditions such as menstruation and the like. Furthermore, the legality of such relationships with slave-girls has numerous conditions that are mentioned in the books of jurisprudence. It is not the case that every slave-girl is lawful

for her owner and the same conditions that apply to wives can also apply to them in some cases.

Finally, we would like to draw your attention to some narrations regarding this issue:

3)Ali-ibn-Sālim narrated that Imam Sādiq (a.s.) said: “Certainly one whose punishment on the Day of Resurrection is more severe than others is a man who puts his seed in the womb of a woman who is unlawful for him.”⁽²⁾

8 وَالَّذیِنَ هُمْ لاَمَانَاتِهِمْ وَعَهْدهِِمْ رَاعوُنَ 8. “And those who are keepers of their trusts and their covenant,”

Commentary, verse: 8

Another outstanding attribute of the believers here is safeguarding their trusts, with the vast meaning of the word. This includes keeping their promises and pledges both towards the Creator and towards mankind.

The broad concept of ‘trust’ covers the trusts of Allah and the prophets as well as that of people in general. Each one of Allah’s various blessings is one of His trusts. The religion of the Truth, the Heavenly Books, the teachings and practical instructions of the leaders of the Path of Truth, ones’ possessions, offspring, the responsibilities to which one has been assigned and the social positions we have been given are all His trusts which the believers endeavor to fulfil and give their due.

The believers guard these trusts while they are alive, and when they are close to departing this world, they entrust them to the future generations they have trained to maintain them. All material, spiritual, and political blessings are Divine trusts. (Imam Khomeynī, may his spirit be sanctified, has said that the Islamic Republic is a Divine trust.)

The concept of ‘trust’ is general, here, and its evidence is the vastness and absoluteness of the word trust, in addition to the existence of numerous narrations that interpret the meaning of trust. Trust is sometimes interpreted as ‘the Imamate of the Infallible Imams’, which every Imam entrusts to the next Imam, and sometimes it is interpreted as their absolute guardianship and government.⁽¹⁾

It is interesting that Zurārah, who was one of the greatest disciples of Imam Bāqir (a.s.) and Imam Sādiq (a.s.), says that the purpose of the sentence ‘...that you restore deposits to their owners...’⁽¹⁾is to restore guardianship and government to its due people, i.e. those entitled to it.⁽²⁾This shows that government is an important deposit that must be restored to its true owners. The verse says:

“And those who are keepers of their trusts and their covenant,”

General meanigs for the concepts of covenant and promise can also be found in other verses of the Holy Qur’ān, for example, one verse says: “Fulfil you the covenant of Allah when you make covenant.”⁽³⁾

Interestingly, in some verses of the Holy Qur’ān we find that the phrases ‘restoration of deposits’and ‘respecting trusts’ include both safeguarding them and restoring them to their owners. Therefore, if the failure to protect something that is held in trust results in damaging it or placing it in danger, the trustee should make an effort to correct it. (So, there are three tasks to be done: restoration, protection, and correction.)

At any rate, being faithful to one’s covenants, protecting them and restoring deposits to their owners are important foundations of the social system of human beings. Without them disorder would occur in the society. This is why even individuals and nations that have no Divine and religious beliefs, bind themselves to fulfilling these obligations, at least, in society in order to protect it against the disorder that would result from breaches of trusts and covenants.

The Importance of Trust in Narrations:

9 وَالَّذِینَ هُمْ عَلَی صَلوََاتِهِمْ یحَُافِظوُنَ 9. “And those who take care of their prayers,”

Commentary, verse: 9

The most prominent characteristic and demeanour of the believers is the first thing mentioned in the Sura, their attitude to the ritual prayer, when it says that the believers are they “Who are humble in their prayer.” This attribute is again mentioned when it says: “And those who take care of their prayers.” Thus the Sura emphasizes both the role and effect of the ritual prayer, which is as a sign for its importance, and the verse, as the last specialty of the believers, here, says:

“And those who take care of their prayers,”

It is interesting that the primary attribute of the believers is ‘humility in ritual prayer’ and their final attribute has been counted ‘paying attention to their prayers’. Their attributes start with the ritual prayer and end with the ritual prayer, because the ritual prayer is the most important relation between the Creator and mankind.

The ritual prayer is the supreme school of training the self. It is the means towards awareness of the soul and heart and insures man against sin. In short, if ritual prayer is one with all its rites, it will be a certain ground for all goodness and righteous deeds.

It is also necessary to mention that the first holy verse concerning the believers’ qualities and this very verse are different from each other from the point of the matter. That is why in the first verse ‘Salāt’ (prayer) is used in the singular form and in this verse it is used in the plural form. The first one refers to humility and a special inward attitude which is

the spirit of ritual prayer and affects the whole entity. The recent verse focuses upon the discipline and the conditions for the performance of the prayers, which include the time, place, and the number of the ritual prayers. Here, the true believers are recommended to observe all the disciplines and conditions necessary for all the ritual prayers.

The Extraordinary Importance of the Ritual Prayers

Numerous narrations have been narrated from the Prophet (p.b.u.h.) and the Infallible Imams (a.s.) recorded about these holy verses containing some expressive meanings that unveil the extraordinary importance of the ritual prayer in the religion of Islam.

Abū ‘Uthmān said: “I was sitting with Salmān Fārsī under a tree, when he grasped a dry branch and shook it so that all the leaves on it fell off. Then he told me: “You did not ask me why I did that.” I asked him to tell me what his intention was for doing so. He said: “This was the same action the Prophet (p.b.u.h.) performed when I was sitting beside him under a tree. There, the Prophet (p.b.u.h.) asked me: ‘Wouldn’t you ask me why I did this, Salmān?’ I asked him to tell me why. He said: ‘When a Muslim does his ritual ablutions and then performs the five ritual prayers, all his sins will fall away as the leaves of this branch’.”⁽¹⁾

In another tradition, Abū ’Umāmah said: “Once we were sitting with the Prophet (p.b.u.h.) in a mosque, when a man came and said:‘O Messenger of Allah, I have committed a sin, for which a fixed punishment is prescribed upon me. Please execute it on me.’ The Prophet (p.b.u.h.) said: ‘Did you

perform the ritual prayer with us?’ .The man said: ‘Yes, O Messenger of Allah’. The Prophet said: ‘So Allah has forgiven your sin and removed your prescribed punishment’.”⁽¹⁾

Also it is narrated that Imam Ali (a.s.) said: “We were waiting with the Prophet (p.b.u.h.) for the ritual prayer, when a man stood up and said: ‘O Messenger of Allah! I have committed a sin.’ The Prophet (p.b.u.h.) turned his face away from him, and when the ritual prayer was finished, the same man stood up and repeated what he had said before. The Prophet (p.b.u.h.) said: ‘Did not you perform this ritual prayer along with us? Did you not perform its ritual ablution well?”

He said: ‘Yes.’ The Prophet (p.b.u.h.) said: ‘This is the penance for your sin’.”⁽²⁾

Again it has been narrated that Imam Ali(a.s.) quoted from the Prophet (p.b.u.h.) who said: “The five ritual prayers for my Ummah are like a stream of flowing water placed in front of the door of each of your house. Suppose one of you has dirt on his body and takes a bath in it five times a day, would any dirt remain on his body? Of course not! The five ritual prayers are such for my Ummah (people).”⁽³⁾

There is no doubt, however, that when the ritual prayer is performed and its conditions are observed, it immerses man in a world of spirituality and devotion,which make his links with Allah so strong that all the impurities and effects of sins are washed away from the heart and the soul.

The ritual prayer insures man against sin and it removes

the rust of sin from the mirror of the heart.

The ritual prayer causes the seeds of man’s noble habits to germinate in the depths of his soul. The ritual prayer, indeed, strengthens the will, purifies the heart, and cleanses the soul. Thus, if the ritual prayer is not like a body without a soul, then it can be the supreme school of training the self.

10 أُوْلئَِکَ هُمُ الوْاَرثُِونَ 11 الَّذِینَ یَرثِوُنَ الْفِرْدَوسَْ هُمْ فِیهَا خَالِدُونَ 10. “These, they are the heirs,”

Commentary, verses: 10-11

Point

The Arabic word ‘Firdaus’, meaning garden, is the best ⁽¹⁾

place in Paradise.

After mentioning the most distinguished attributes of the believers, the Qur’ān implies that their destiny is that they will be the heirs who will inherit Paradise and abide there eternally. The verse says:

“These, they are the heirs,”

However, ‘Firdaus’, as some philologists say, is a Roman word, while some others say it is Arabic, and some say that it is originally a Persian word meaning a garden. In this case, it is a special garden in which all the Divine blessings and favours are gathered. Hence it can be called ‘the Lofty Paradise’, which is the best and the most elevated gardens of Heaven.

Using the word ‘inherit’ may indicate that the believers gain it without difficulty, like how one gets an inheritance, in so far as man achieves this favour without any trouble or exertion. Of course attaining the high stations of Paradise needs self-edification, purification and struggle, but the great recompense in comparison, makes these efforts look as if they

were nothing, that the believer had achieved it without facing any pain.

It is necessary to note that the Prophet (p.b.u.h.) has been quoted to have said: “Every one of you, without exception, has two abodes, one in the Hell and other in Paradise. If a person dies and goes to Hell, his abode in Paradise will be inherited by the people of Paradise.”

This tradition might explain the context in which the word ‘inheritance’ in the verse under discussion might apply.

Some interpreters are also of the opinion that it is not improbable that the use of the word ‘inheritance’ refers to the destiny of the believers, like heritage which finally accrues to the heir.

The literal meaning of the text indicates that this exalted station of Paradise is exclusive for the believers who possess the attributes enumerated above. Thus, the other people of Paradise dwell in lower stations.

Some narrations on Paradise:

believes that Allah is True will enter Paradise.”⁽⁴⁾

12 وَلقََدْ خَلقَنَْا الإِنساَنَ منِ سُلاَلهٍَ منِ طیِنٍ 13 ثُم جَعَلنْاَهُ نُطْفَهً فِی قَرَارٍ مکیِنٍ 12. “And certainly We created man from an extract of clay,”

Commentary, verses: 12-13

The Arabic word /sulālah/ means an extract of something. The Qur’ānic word /alaqah/ means clotted thick blood. The word /mudqah/ means a piece pf boneless meat.

After mentioning the characteristics of real believers and the vast and unique rewards in store for them through former verses, the faithful reader is motivated to join their ranks, but how is this possible? These revelations and a part of the following holy verses illustrate one of the main ways of achieving faith and gnosis. First man is encouraged to discover and contemplate the wonders of the human body and its genesis. Through some verses, which will be recited later, the Qur’ān attracts the man’s attention to outside secrets of the wonderful beings of the world of existence, the exterior world of the macrocosm. He must try to see the wonders of creation in the microcosm of his being, too. It says:

“And certainly We created man from an extract of clay,”

Thus, the first step is to meditate upon how man, the best and chosen of all creatures with all his greatness, talents and excellent characteristics had been created from the humble earth. The existence of man himself is a testimony to Allah’s awesome power for He created such a complex and amazing creature from such a simple substance.

The next verse, adds:

“Then We placed him (as a drop of) sperm in a safe lodging;”

In fact, verse 12 speaks about the origin of all mankind as the offspring of Adam. Everyone has been created from wet earth and everyone returns to it in the end. This verse, however, speaks about the continuation of the human species through the process of insemination, which is the combination of the male and female seeds, and fetal development in the womb.

This subject is mentioned in other parts of the Qur’ān, for example, in verses 7 and 8 of Sura As-Sajdah the Qur’ān says: “... He began the creation of man with clay, then made his progeny from a draught of despised fluid.”

The verse under discussion describes the womb as /qarārin makīn/ (meaning a safe and a secure residence) and refers to the particular position of the womb in the human body.Indeed, the womb is located in one of the most secure places of the body. It is fully protected on all sides with the spine and ribcage at the back and the pelvic bone embracing the front and two sides. In addition to this,layers of abdominal muscles, and hands as well, provide additional protection. Thus the womb provides a safe and nurturing place for the conception and development of a child.

However, mother has different kinds of movements, but her womb is a secure place for the child, yet all the stages of creation, of course, are under His control.

14 ثُم خَلقَنَْا النُّطْفهََ عَلقَهًَ فخََلقَْناَ الْعَلقَهََ مُضْغهًَ فخََلقَنَْا الْمُضْغهََ عِظَاماً فکََسوَنْاَ الْعِظَامَ لَحمْاً ثُم أَنشأَنْاَهُ خَلْقاً ءَاخَرَ فتَباَرَکَ اللَّهُ أَحْسنَُ الخَْالقِیِنَ 14. “Then We created of the sperm a clot, then We made the clot a lump of flesh, then We made the lump of flesh bones, then We clothed the bones with flesh; thereafter

We produced it as another creation. So blessed be Allah, the Best of the creators!”

Commentary, verse: 14

This verse points out to the wonderful process of embryo gestation in the mother’s womb and different states of creation which appear one after another in that secure place that up until very recently remained hidden from our eyes and beyond the reach of human interference. It says:

“Then We created of the sperm a clot, then We made the clot a lump of flesh, then We made the lump of flesh bones, then We clothed the bones with flesh; ...”

The stage of being a sperm and these four subsequent stages comprise five stages of development of the human embryo. Each stage itself is so wonderful that in the field of embryology it has been the subject of a great deal of research and opinion and many good books have been written about it. What is even more amazing than the actual stages of the development of the fetus in the womb is the fact that the Holy Qur’ān had mentioned these different stages and marvels of embryonic development when the science of embryology did

not yet exist and intimate knowledge of the human body was primitive to say the least.

The verse mentions the last and the most important stage

of human creation with a meaningful phrase:

“... thereafter We produced it as another creation. So blessed be Allah, the Best of the creators!”

Blessed be that Unique Power that draws such an unprecedented and marvelous picture with a drop of liquid in the dark room of the womb.

Blessed be that Knowledge and Wisdom that creates all those talents, capabilities and potentials in such an apparently insignificant creature. Glorified be Him (s.w.t.) for His unique creation.

Also we must be aware that the Arabic word /xāliq/ is derived from the word /xalq/, which originally means measuring. When a piece of leather is measured for cutting, an Arab speaker would use the word /xalq/. Since in creation the issue of measurement is more important than anything else, the word /xalq/ has been used to refer to it.

The usage of the phrase ‘the Best of the creators’ raises the

question: Is there another creator other than Allah?

Some of interpreters have offered different justifications for this verse, but these explanations are not necessary. The word /xalq/, meaning measurement and creation, is true for beings other than Allah, but Allah’s creating is different from the creation accomplished by others in many respects. Allah creates the substance and the form of things, while if man intends to create something, he can only give a new form to it using the existing materials of this world as its substance. For example, he can build a house with brick and wood and produce a car with iron and steel.

Another difference is that Allah’s creations are unlimited ⁽¹⁾, but man’s in number; “He is the Creator of all things...” creations are very limited. Man, as a creator, often exhibits his deficiencies and weaknesses in the things that he creates which must be corrected and completed during the course of their creation and action. Allah’s creations, on the other hand, have no faults and deficiencies within their own parameters.

When man is able to create something, this ability is by Allah’s permission and command, for without His permission no leaf can stir on a tree. We read about Jesus(a.s.) in Sura Al- Ma‘idah, No. 5, verse 110: “... and when you did make of clay

(a thing) like the shape of a bird by My permission ...”

The following points should be noted:

1-The Arabic word /xalq/ is used to describe creation during the five stages of the embryonic development of man in the above mentioned verse. When the process has reached its last stage, however, and a complete and independent being which the verse terms ‘another creation’ is formed, the Qur’ānic word /ansha’a/ is used. This word, as philologists have said, means ‘to create something along with providing its education and training.’ This word shows that the last stage is completely different from the previous stages. This is a consequential stage that the Holy Qur’ān mentions generally and not in detail. It says only: “... thereafter We produced it as another creation. ...” and immediately following it the Qur’ān says: “... So blessed be Allah, the Best of the creators”.

This final stage is the most important one. This is the stage when the embryo becomes a fully formed human being and which becomes conscious and can move and feel. In Islamic

narrations, this phase is called the phase of ’emoulment’, that is the breathing of the soul into the body.

Imam Bāqir (a.s.) said: “The purpose of /xalqan ’āxar/ is

the breathing of the soul into the body.”⁽¹⁾

In this stage,man leaves vegetative life far behind and with a great movement steps into the world of animals and more importantly into the world of humanity. This stage is so far away from the previous one that using the Qur’ānic phrase ‘thumma khalaqnā’ would have been inadequate to comment on it, so the phrase ‘humma ansha’na’ was used.

It is in this stage that man is graced with a special structure that distinguishes him from the rest of creation in the world. It gives him the competence to be the vicegerent of Allah in the earth, a responsibility that the mountains and skies could not bear. Indeed Allah truly deserves the praise, “... So blessed be Allah, the Best of the creators.”

All of the realities of the macrocosm with all its wonders become reflected in the form and content of this ‘small body’ on its physical completion. In this context, Imam Ali (a.s.) said: “Do you suppose that you are only a small body, while the macrocosm is placed within you?”⁽²⁾

In other words, you are an exemplar of the world of existence.

2-The writer of the commentary ‘fī Zilāl’ makes an interesting statement in interpreting this verse, he says: “When the embryo passes the stages where it appears as a blood-clot and as a lump, many of its cells change into bony ones, then gradually they are covered by flesh and muscles. Therefore, the sentence “then clothed the bones with flesh” is a scientific

miracle of which no one in the age when the Qur’ān was sent down was aware. The Holy Qur’ān does not say: We changed the lump into bones and flesh, but it says: “Then We made the clot a lump of flesh, then We made the lump of flesh bones, then We clothed the bones with flesh.” This indicates that the lump is at first changed into bones and then it is covered by flesh. Therefore, man was ugly, exactly like a skeleton, and thus it became beautiful.

Furthermore, just as garments protect the body, muscles protect the bones. If there were no muscles, blows landed on the body would constantly hurt the bones or they would easily break. Moreover, just like a garment protects the human body against heat and cold, the flesh protects the bones, the real pillars of body. These all show how precisely the Holy Qur’ān chooses its sentences and phrases.

«ثُمَّ إِنَّکُمْ بَعْدَ ذَلِکَ لَمَیِّتُونَ (15)»

«ثُمَّ إِنَّکُمْ یَوْمَ الْقِیَامَةِ تُبْعَثُونَ (16)»

15.“Then verily after that you shall die.”

16.“Then verily on the Day of Resurrection you will beraised, (again).”

Commentary, verses: 15-16

Point

In these verses Allah shows us that death is certain and definite. Here it will be appropriate to mention a part of one of the sermons of Imam Ali (a.s.) on this subject:

“If there was anyone who could secure a ladder to everlasting life or a way to avoid death it was Sulaymān ibn Dāwūd (a.s.) who was given control over the jinn and men along with prophethood and a great position (before Allah). But when he finished what was his due in sustenance (in this world) and exhausted his time, the bow of destruction shot him with the arrow of death.”⁽¹⁾

The previous holy verse had mentioned the stages of the development of man for which Allah admired Himself. These two verses talk about the final stages of perfection after death. After touching on the subject of monotheism and the origin of man, the issue of resurrection is mentioned in a very delicate and beautiful way. The verse implies that man, with all his marvels and wonders, cannot live eternally in this world and a time must come when this marvelous structure will fall apart. So, the verse says:

“Then verily after that you shall die.”

Some Narrations on Death

fragrant flowers for the believer.”⁽¹⁾

for the prosperous.”⁽³⁾

The next verse means that death is not destruction but a stage of perfection. Therefore, in order to neutralize the idea that when a person dies, (and therefore, everything ends which would make the magnificence of his creation pointless,) Allah immediately says afterwards:

“Then verily on the Day of Resurrection you will be raised

(again).”

It is interesting that in the above-mentioned verses, the same reason that is used to prove the veracity of the Resurrection as has been applied at the beginning of Holy Sura Al-Hajj No. 22, (vs. 5-7) is also used to prove the existence of Allah, His power and His grandeur. They all begin with citing the various stages of human creation in the world of the embryo and after that they progress to the subject of the Resurrection.

Allah’s grandeur can be acknowledged in the mystery of man’s creation, his transformation in the hidden sanctuary of the womb, where he is given a form and shape as if a group of skilful painters, craftsmen and skilled geniuses sat around this drop of mingled sperm and egg water and worked day and night to ever so delicately, lead this tiny, insignificant particle through the various stages and passages of life in a very short time.

If we could film the entire process of an embryo’s development, we might be able to understand what wonders and marvels are hidden in this phenomenon. The extraordinary advancement of embryology in our age and the ever-increasing research of scientists upon this matter, plus their experiences in laboratories, have revealed many things. When man sees the result of these researches, he would involuntarily whisper the Qur’ānic words which says: “So blessed be Allah, the Best of the creators.”⁽¹⁾

The successive creations, on the other hand, that come into existence and find new forms every day, and the creation of man from a small mingled drop of water all basically express Allah’s power over the matter and support the fact of His power to resurrect man and bring him back to a new life.Thus,

by expressing one reason, two aims are achieved, proof for the divine power of Allah and proof for the existence of the Resurrection.

Some traditions concerning the Day of Resurrection:

1-The obligatory ritual prayers

2-The obligatory alms-tax on possessions

3-The obligatory fasts

4-The obligatory Hajj pilgrimage

5-The friendship and guardianship of us, Ahl-ul-Bayt (the Prophet’s family)

If the servant acknowledges our guardianship at the time of his departure and dies while believing in our guardianship, his

ritual prayer, alms-tax, fasting and pilgrimage will be accepted (of course, if they were done correctly).”⁽¹⁾

17 وَلقََدْ خَلقَنَْا فَوْقکَُمْ سبَْعَ طَرَآئقَِ وَمَا کنَُّا عنَِ الخَْلقِْ غَافِلیِنَ 17.“And We have created above you seven paths, and We are never unmindful of (Our) creation.”

Commentary, verse: 17

Perhaps the objective of the Arabic word /tarā’iq/ here is the paths of the angels or the paths and orbits of the planets. Maybe its purpose is the seven heavens that are linked to each other.

The previous verses brought up the creation of man while this verse is about the creation of the skies. After mentioning the signs in the microcosm, which are the signs of Allah’s grandeur in the entities of our beings, the Holy Qur’ān now proceeds to touch upon the signs in the macrocosm and reflects upon the grandeur of creation in the heavens and the earth. First, it says:

“And We have created above you seven paths,..”

The Arabic word /tarā’iq/ is the plural form of the word /tarīqah/, which means a path or a level. If we take the first meaning into consideration, the content of the verse would mean that Allah has created above us seven paths. Perhaps these paths are for the coming and going of the angels, or they are the orbits of the planets. If we take the second meaning into consideration, the holy verse would mean that Allah has created above us seven levels i.e., seven heavens. We have already spoken at length on this topic. What is important to note here is that if we take the number seven as symbolic of numerousness, thus the noble verse will mean that there are countless universes, planets and stars above us.

We must not confuse the meaning of the word /tarīqah/ as an orbit with the Ptolemaic system of the universe in which the planetary spheres lie above each other like the layers of an onion. We must not imagine that the Holy Qur’ān is based upon this wrong theory. Paths and levels indicate other worlds located within different distances away from our world, and in proportion to us, each one is located above the other, some are near and others far.

If we interpret the number seven literally, it would mean that with the exception of this universe (this realm of planets, stars and galaxies) that we can observe, there are six universes above it to which human knowledge has yet to attain.

When we look carefully at the map of the solar system and the location of the planets, we can find another interpretation for this verse. Two of the nine planets orbiting the sun, that is, the orbits of the two planets, Mercury and Venus, are below the orbit of the earth, i.e., they are closer to the sun, while the orbits of the other six planets are above that of the earth and as such, they are like levels placed one above the other. When we add the orbit of the moon around the earth to that number, the seven orbits or levels become complete.

The expanse and grandeur number of the heavenly bodies and their paths may give the illusion that Allah could never be aware of all of them, so immediately at the end of the verse the Qur’ān says:

“... and We are never unmindful of (Our) creation.”

The emphasis on the word ‘creation’ here indicates that creation is in itself an expression of Allah’s knowledge and mindfulness. Can the Creator be possibly unmindful of His creation?

There is another probable interpretation of this verse and that is that He created many paths for the angels above us, He is not ignorant of us, and His angels also observe and watch our deeds.

Allah is both the Creator and the Observer. The universe is Allah’s presence.

«وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً بِقَدَرٍ فَأَسْکَنَّاهُ فِی الْأَرْضِ وَإِنَّا عَلَی ذَهَابٍ بِهِ لَقَادِرُونَ (18)»

18.“And We sent down water from the sky in measure, and We lodged it in the earth, and verily We are able to take it away”

Commentary, verse: 18

Allah is equally able to grant and remove His blessings. Like each item of His creation, every drop of rain has been determined and it is not an aimless natural phenomenon without a plan. (“... in measure ...”).

Rain is counted as one of the Divine blessings bestowed from sky upon the earth and is mentioned in this noble verse as another manifestation of Allah’s power. The verse says:

“And We sent down water from the sky in measure,..”

The water of rain usually is not so abundant that it would cause floods, nor is it so scanty that it would not be able to adequately satisfy plants and animals.

After the heavens from which life giving water descends, the earth is the next source of life upon which all living creatures depend and is one of the most important blessings of Allah. Then, the verse refers to a more important issue in this connection which is the storage of water in the ground. The verse continues saying:

“... and We lodged it in the earth, and verily We are able to take it away”

We know that the outward crust of the earth consists of two layers: the permeable and the impermeable. If all of the earth’s crust were permeable, water from rains, even from the

long continued rains, would immediately seep into the depths of the earth and everywhere would remain dry.

If the entire crust were impermeable like mud or clay, all the water would remain on the surface of the earth and could become contaminated and malodorous, becoming a source of death and sickness instead of being a source of life.

However, the great and beneficent Allah has made the upper layer permeable and the lower layer impermeable, so that the water can go into the earth and be contained by the impermeable layer. Later the water, unpolluted and pure, would become available as springs, wells and subterranean canals.

The refreshing and wholesome water we obtain from deep wells and consume is possibly the result of rains that had fallen many years ago and had been saved underground without pollution for today’s use.

However, He Who has created man to live on this earth and has simply made water the most important element for his survival, has also created many important means to collect and safeguard it even before the appearance of man.

Some of these reserves of water are on high mountains in the form of snow and ice. They melt every year and flow down as streams and rivers, and sometimes they remain for hundreds or thousands years on mountaintops until the commandment for them to descend is issued thus irrigating the dry lands. However, the word ‘fi’ (within) in the Qur’ānic phrase /fil’ard / (within the ground), points to the possibility that the verse indicates underground sources of water, not sources that are above the ground.

«فَأَنْشَأْنَا لَکُمْ بِهِ جَنَّاتٍ مِنْ نَخِیلٍ وَأَعْنَابٍ لَکُمْ فِیهَا فَوَاکِهُ کَثِیرَةٌ وَمِنْهَا تَأْکُلُونَ (19)»

19.“Then We produced for you therewith gardens of date palms and grapes, wherein is much fruit for you and whereof you eat;”

Commentary, verse: 19

Plants and trees are created for human use. Among the fruits, some of them, like the date and the grape are special. The Wise Allah, of cause, by providing us with fruits from the soil, has supplied man with his material needs.

Therefore, after mentioning rain, this abundant blessing, the Qur’ān continues by enumerating the results of rainfall in this noble verse:

“Then We produced for you therewith gardens of date palms and grapes, wherein is much fruit for you and whereof you eat;”

Dates and grapes are not the only products of cultivation for there are many other fruits and plants cultivated in gardens, but they are among the most valuable of them.

The Qur’ānic sentence /wa minhā ta’kulūn/, (“...and whereof you eat;”), probably indicates that the products of these gardens include fruits that are both edible, as a part of it, and other things that are inedible.

Plants (including palm gardens) have often manifold uses for human life; their leaves are used to make carpets and sometimes garments, or used for forage, their wood is used to build houses and for fuel, and the leaves, fruits and the roots of some of trees are used to make medicines.

Fakhr-i-Rāzī has said in his commentary that the probable purpose of the sentence ‘minhā ta’kulūn’ is that our lives and provisions are determined by these gardens, just as we say that such and such person lives by doing such and such a job.

It is also worth mentioning that in the verses above, the origin of man’s life is the sperm drop and the origin of plant life is rain. In fact, these two distinguished examples of life are both originated from water. Allah’s law is one and covers all things.

«وَشَجَرَةً تَخْرُجُ مِنْ طُورِ سَیْنَاءَ تَنْبُتُ بِالدُّهْنِ وَصِبْغٍ لِلْآکِلِینَ (20)»

20.“And a tree springing out of Mount Sinai, which produces oil and seasoning for those who eat.”

Commentary, verse: 20

Every climatic and geographical area is suitable for a special type of vegetation, “... a tree springing out of Mount Sinai ...”. Some places are spiritually and materially blessed. Mount Sinai, for example, is the place where Divine revelation had descended and where the olive tree grows, the oil of which is a Divine blessing.

The verse refers to a blessed tree, the olive that grows because of this very rain. It implies that in addition to gardens of date palm, grapevines and other fruits, Allah has created a tree that grows on Mount Sinai. The verse says:

“And a tree springing out of Mount Sinai, which produces oil and seasoning for those who eat.”

The interpreters of the Qur’ān suggest two probabilities

why Mount Sinai is mentioned:

It refers to Mount Sinai itself in the desert of Sinai. The Holy Qur’ān has described the olive tree as a tree that grows on Mount Sinai because when the Arabs of Hijāz traveled through the dry deserts of this area going towards the north, the first area where they saw the olive tree laden with fruit was on

The Arabic word /sibq/ originally means colour, but since when man eats his bread with a sauce he usually makes it colourful, all kinds of loaves of bread eaten with sauce have been called /sibq/.

Anyway, the word /sibq/ may refer to the very olive oil that is eaten with bread and to all kinds of bread whose sauce is made from other plants.

The question that comes up here is why among all the various kinds of fruit the emphasis is especially placed on these three fruits: date, grape and olive?

When we look at the research done by nutritionists, we see that there are few fruits as beneficial and effective for the human body as these three fruits are.

Olive oil is very valuable for the metabolism of the body. It is high in calories and beneficial for the liver. It removes illnesses of the kidneys, is good for gallstones, and renal colic. It strengthens the nerves and is the elixir of health.

There are so many beneficial effects of the date that we can only mention some of them briefly here. Nutritionists say that the date is abundant in sugar, which is one of the healthiest sugars available.Eating dates can prevent cancer and scientists have discovered thirteen vital materials and five vitamins in it, which make it a very valuable source of nutrition.

In the opinion of some scientists the grape is a natural pharmacy. It has properties like those of milk, it produces twice as much heat in the body as meat. It refines the blood. It removes poisons from the body and its various vitamins give power and strength to the body.

«وَإِنَّ لَکُمْ فِی الْأَنْعَامِ لَعِبْرَةً نُسْقِیکُمْ مِمَّا فِی بُطُونِهَا وَلَکُمْ فِیهَا مَنَافِعُ کَثِیرَةٌ وَمِنْهَا تَأْکُلُونَ (21)»

«وَعَلَیْهَا وَعَلَی الْفُلْکِ تُحْمَلُونَ (22)»

21.“And verily there is a lesson for you in the cattle. We

give you to drink of that which is in their bellies, and you have many benefits in them, and of them you eat.”

22.“And on them, and on the ships, advantages you are carried.”

Commentary, verses: 21-22

Point

Quadrupeds are created for the use of man. They provide us with milk, meat, and transport. These benefits, which are a part of their effects, also encourage the development of dairy, leather, meat, weaving industries and also providing job opportunities for millions of people.

Thus, after mentioning the blessing of plants that grow because of the beneficial rain, Allah turns our attention to the animals that thrive because they feed on these plants as an important part of His blessings and favours to man, where it says:

“And verily there is a lesson for you in the cattle. ...”

Then the Holy Qur’ān explains this sentence, where it

says:

“...We give you to drink of that which is in their bellies, ...”

Yes, refreshing milk! This perfect and strengthening food is produced from the body of an animal from its blood and the like. It is truly amazing how Allah could produce such a pleasant and wholesome drink from such a thing.

But the lesson and blessings of animals are not solely confined to milk, they have other benefits for human beings as well:

“... and you have many benefits in them, and of them you eat.”

In addition to meat, which, as a source of protein, is a major source of nutrition necessary for the body when used in moderation, animals also produce leather, which is used for making different kinds of garments and durable materials. Various types of clothing, carpets and covers are made from wool. Some of the limbs of animals are sometimes used to make medicines. Even their feces are used to make fertilizers for trees and are important in farming.

In the next verse, animals are introduced as easy-paced vehicles of man for traveling on land just as ships are used for traveling on the sea. The verse says:

“And on them, and on the ships, advantages you are carried.”

These are all the benefits and advantages of animals that accrue to man which are indeed a lesson for him to take heed. They make us become familiar with the Creator of all these blessings and encourage within us the sense of gratitude towards Him.

However,why did Allah put animals and ships on the same level?If we study this matter carefully its answer is clear: Man needs vehicles to travel everywhere on the earth. Beside those vehicles for land, Allah also mentions marine vehicles or ships. In actual fact, this sentence is like what was said about the blessings of the children of Adam in verse seven of Sura

’Isrā’: “... We carried them on the land and the sea ...”

Therefore, we must not trifle with the role of ships in

transportation. “... and on the ships you are carried”.

Some Traditions upon Milk:

1.The holy Prophet (p.b.u.h.) said: “Verily Allah did not appoint any sickness but he appointed a healing for it. Then behold of the milk of cow which is better than any tree.”⁽¹⁾

1.The holy Prophet (p.b.u.h.) said: “Behold of the milk of cow which is better than any tree, and it is the healing of every sickness.”⁽²⁾

2.The holy Prophet said: “Behold of the milk of cow since verily it is a medicine and its oil is a healing, and avoid of its meat since it is sickness.”⁽³⁾

3.Amir-ul-Mu’mineen Ali (a.s.) said: “The pap of milk (made of ground rice, milk and sugar) is a healing for every sickness save death.”⁽⁴⁾

4.’Ismā’īl-ibn-Muslim narrated from Imam Sādiq (a.s.) who said: “The Messenger of Allah (p.b.u.h.) prohibited mixing water with milk when selling it.”⁽⁵⁾

Section 2: Allah Saves Noah and his Followers

Point

Noah commanded by Allah to make the Ark - The Deluge - Noah and his followers

saved - Another generation raised - Another Apostle of Allah sent to the people with the similar guidance towards the Unity of Allah

«وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَی قَوْمِهِ فَقَالَ یَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَکُمْ مِنْ إِلَهٍ غَیْرُهُ أَفَلَا تَتَّقُونَ (23)»

23.“And indeed We sent Noah unto his folk, and he said:

‘O’ my people! Worship Allah. You have no other god save Him. Will you not keep from evil?’ ”

Commentary, verse: 23

In the previous verses, Allah spoke of the creation of man and what supplies his material needs. Now in these verses, He attends to the supply of man’s intellectual and doctrinal food.

In other words, the previous noble verses mentioned monotheism, knowledge of Allah, and the reasons of His majesty in the world of creation. This matter has been told from the mouths of the great prophets and by using the events that have unfolded in their history in this verse and the ones that follow.

It first begins with Noah, an arch-prophet and the bearer of

the news of monotheism, the verse says:

“And indeed We sent Noah unto his folk, and he said: ‘O’ my people! Worship Allah. You have no other god save Him. Will you not keep from evil?’ ”

To serve other than Allah is impiety and recklessness.

«فَقَالَ الْمَلَأُ الَّذِینَ کَفَرُوا مِنْ قَوْمِهِ مَا هَذَا إِلَّا بَشَرٌ مِثْلُکُمْ یُرِیدُ أَنْ یَتَفَضَّلَ عَلَیْکُمْ وَلَوْ شَاءَ اللَّهُ لَأَنْزَلَ مَلَائِکَةً مَا سَمِعْنَا بِهَذَا فِی آبَائِنَا الْأَوَّلِینَ (24)»

24.“But the chiefs of those who disbelieved from among

his people said: ‘This is nothing but a mortal like you who

intends to gain superiority over you. And if Allah had pleased (to send any prophet), He surely could

have sent down angels. We have not heard of this

(invitation) among our ancestors of old’.”

Commentary, verse: 24

The elite were the most intractable of those who opposed

the prophets.

The prophets (a.s.) had come to guide mankind but the unbelievers used to say that a heavenly messenger should not be a human being! Because of this the rich and conceited elite among Noah’s folk, used to say: This is only a mortal like you who seeks to dominate you. The verse says:

“But the chiefs of those who disbelieved from among his people said: ‘This is nothing but a mortal like you

who intends to gain superiority over you. ...”

Thus, they saw Noah’s humanity as a defect and accused him of self aggrandizement and that all he had said about Allah, about monotheism and religion, were merely plots to achieve this aim.

Then they added:

“... And if Allah had pleased (to send any prophet), He surely could have sent down angels…”

And, to complete this unfounded argument, they said:

“... We have not heard of this (invitation) among our ancestors of old’.”

Of course, when facing correct logic, one must not rely on national culture and the imitation of one’s ancestors to defend the existing situation, instead one must follow the Divine call of His prophet.

«إِنْ هُوَ إِلَّا رَجُلٌ بِهِ جِنَّةٌ فَتَرَبَّصُوا بِهِ حَتَّی حِینٍ (25)»

«قَالَ رَبِّ انْصُرْنِی بِمَا کَذَّبُونِ (26)»

25.“ He is just a man in whom is a madness, so bear with him for a while.”

26.“He (Noah) said: ‘My Lord! help me against what they Belie’.”

Commentary, verses: 25-26

Obstinacy and conceit lead some individuals to attribute madness to their prophet, the wisest of people. The elite among the blasphemers imagine the call of the prophets to be a mental aberration and ask others to wait until he ceases asserting his claims. (“... so bear with him for a while.”)

These baseless words, however, did not affect the soul of this great prophet,and Noah continued his mission without the slightest sign of self aggrandizement in what was he doing. When they saw that their accusations were not supported by reality they made another accusation, saying that he was insane,a charge that had been leveled upon all Divine prophets and veracious leaders in the course of history. They said:

“ He is just a man in whom is a madness, so bear with him for a while.”

It is very interesting that they used the Arabic word /jinnatun/ (a kind of madness) in the accusation they leveled at this great arch-prophet, suppressing the fact that the life and speeches of this prophet were the best indicators of his knowledge and reasonableness. In truth, they intended to say that, granted his behavior might be correct and sound, but

madness could have many faces among which is that very appearance of reasonableness and knowledge.

The Qur’ānic sentence /fa tarabbasū bihī hattā hīn/ (“... so bear with him for a while”) may refer to the possibility that they were anticipating Noah’s death when they would get peace of mind; or it may mean that they were waiting until he was cured from the sickness of madness that they had attributed to him!

At any rate, they made three kinds of unfounded and paradoxical accusations, each of which they advanced as a reason to deny his prophecy:

uses this claim to gain it.

to insanity.

Since the answer of these baseless accusations and objections is obvious, and is mentioned in other verses of the Holy Qur’ān, no more is said by the Qur’ān about it here.

It stands to reason that naturally a leader of human beings must himself be a human being, for he should existentially be cognizant of the needs, pains and problems of being human. Moreover,the prophets had always been human in their nature.

On the other hand, it is clearly understood from the lives of the prophets that brotherliness, humility, and the absence of any form of self aggrandizement have been of their most outstanding attributes, and their reason, intelligence and insight were not unknown to their foes for they acknowledged them in their own words.

Noah’s enemies did not confine their molestation and annoyance to leveling unjust accusations against him. From other verses of the Qur’ān it is understood that they put great pressure on him in other ways as well. Noah tried his best to guide and save them from the clutches of blasphemy and polytheism. When he despaired in his efforts, he asked for Allah’s help, as we read in the verse which says:

“He (Noah) said: ‘My Lord! help me against what they belie’.”

Of course, he asked Allah’s help for the victory of faith over disbelief, not for the victory of himself as an individual over another. Therefore, he said: “Help me against what they belie” and he did not say help me against them.

«فَأَوْحَیْنَا إِلَیْهِ أَنِ اصْنَعِ الْفُلْکَ بِأَعْیُنِنَا وَوَحْیِنَا فَإِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُ فَاسْلُکْ فِیهَا مِنْ کُلٍّ زَوْجَیْنِ اثْنَیْنِ وَأَهْلَکَ إِلَّا مَنْ سَبَقَ عَلَیْهِ الْقَوْلُ مِنْهُمْ وَلَا تُخَاطِبْنِی فِی الَّذِینَ ظَلَمُوا إِنَّهُمْ مُغْرَقُونَ (27)»

27.“ Then We revealed unto him: ’Build the Ark before Our eyes and (according to) Our revelation. Then, when

Our command comes and the oven gushes (water), take into it a pair of every kind (of animal) and (also) your

family, except those of them against whom the word has already gone forth. And plead not with Me on behalf of those who are unjust, for verily they shall be drowned.”

Commentary, verse: 27

Imam Bāqir (a.s.) said: “Noah (a.s.) called people to monotheism both secretly and openly for 950 years, until Allah told him: ’... None of your People will believe except those who have believed already...’⁽¹⁾

Then Noah said: ’... they will mislead Your servants and will beget none save lewd ungrateful (children)’⁽²⁾.”⁽³⁾

Then Allah issued the command for him to make the Ark and preparations were made to save Noah and his few companions and to destroy the obstinate polytheists. So He says:

“ Then We revealed unto him: ‘Build the Ark before Our eyes and (according to) Our revelation....”

The Qur’ānic phrase /bi ’a‘yuninā/ (before Our eyes) refers to the fact that Noah’s effort and endeavor for this end was in the presence of Allah (s.w.t.) and He supported him, so Noah continued his task with a tranquil soul arid without being afraid of or concerned about anything.

The Arabic word /wahyinā/ (Our revelation) shows that Noah learned the technique of making the Ark through the Divine revelation. Such a thing (as history shows) was unprecedented at that time. Consequently, Noah made the ship according to Allah’s direction, so it did not fall short of perfection for his aim.

The verse continues saying:

“... Then, when Our command comes and the oven gushes

(water), take into it a pair of every kind (of animal) and

(also) your family, except those of them against whom the word has already gone forth....”

(This last sentence refers to Noah’s wife and one of his

children) Then the Qur’ān adds:

“...And plead not with Me on behalf of those who are unjust, for verily they shall be drowned.”

Of course, this warning was because Noah could have been moved by human sentiments or fatherly affection that might

lead him (a.s.) to intercede on behalf of them while they no longer deserved intercession.

«فَإِذَا اسْتَوَیْتَ أَنْتَ وَمَنْ مَعَکَ عَلَی الْفُلْکِ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِی نَجَّانَا مِنَ الْقَوْمِ الظَّالِمِینَ (28)»

«وَقُلْ رَبِّ أَنْزِلْنِی مُنْزَلًا مُبَارَکًا وَأَنْتَ خَیْرُ الْمُنْزِلِینَ (29)»

30 إِنَّ فِی ذَلِکَ لاَیَاتٍ وإَِن کُناَّ لمَبُتَْلیِنَ 28.“And when you, and those with you, are settled on the Ark, say: ‘all praise belongs to Allah Who has delivered us from the unjust people!’ ”

29.“And say: ‘My Lord! Cause me to land with a blessed landing, for You are the Best to cause to land’.”

30.“Verily in this there are signs; and indeed We put

(men) to test.”

Commentary, verses: 29-30

First, we must be grateful to Allah for all His previous blessings then we ask Him for a new favour. The historical subjects of The Holy Qur’ān are guiding signs and a cause for our development, they are not for the purposes of entertainment or for simple story telling.

In this noble verse, addressing Noah, Allah said:

“And when you, and those with you, are settled on the

Ark, say: ‘All praise belongs to Allah Who has delivered us from the unjust people!’ ”

Then in the second verse, Noah is told that after praising Allah for the first great blessing, that is being saved from the clutches of the oppressors, he should beseech Allah in this way:

“And say: ‘My Lord! Cause me to land with a blessed landing, for You are the Best to cause to land’.”

The Arabic word /manzil/ perhaps here is a noun of place, that is to say that after the storm ended Allah would land Noah’s ship on a land that was blessed with abundant favours, so that he could live on it comfortably.

It may also be an infinitive, that is to say that Allah would land Noah’s Ark with a good way, because after that the storm ended, many dangers would face the ship when it was about to land, such as the lack of a proper place to live, the shortage of food, and different kinds of diseases, so Noah asked Allah to land the ship with a blessed landing.

Finally, the last verse of this group of verses refers to the whole story in which Noah overcome the oppressors; and the severe punishment of these people is considered as a sign for the possessors of intellect. The verse says:

“Verily in this there are signs; and indeed We put (men) to test.”

The above sentence may indicate that Allah frequently tested the people of Noah and when they could not pass the test, He caused them to perish.

It may also point out that Allah tests all mankind in every age, and the verses above are not only peculiar to the people of Noah’s age. Mankind is tested in various forms in all ages and, as a result of them, those who are thorns on the way of human development are removed, so that humanity would continue its journey of perfection unhindered.

It is interesting that in the verses above, only the making the Ark and the embarkation of Noah and his companions are mentioned. Details of what ultimately happened to the wrongdoers is not mentioned in the Qur’ān, but by the Divine promise which says “... verily they shall be drowned” It

becomes certain that such a fate befell them, for Allah’s promise is always fulfilled.

It is also necessary to mention that more information about the story of Noah and his struggle with the unbelieving people of his folk, as well as the events of making Ark, gushing water, the occurrence of the storm, and when Noah’s son was drowned, there are much explanation which can be found in the books about the history of the prophets.

«ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا آخَرِینَ (31)»

«فَأَرْسَلْنَا فِیهِمْ رَسُولًا مِنْهُمْ أَنِ اعْبُدُوا اللَّهَ مَا لَکُمْ مِنْ إِلَهٍ غَیْرُهُ أَفَلَا تَتَّقُونَ (32)»

31.“Then, after them, We produced another generation;” 32. “And We sent among them a messenger from among themselves (saying): ‘Worship Allah. You have no other god besides Him. Will you not keep from evil?’ ”

Commentary, verses: 31-32

As His way of treatment, Allah has appointed a prophet

for every nation.

The prophet must be from among the people themselves, so that they have a practiced and forbearing example among them. Thus, these verses discuss upon the nations that have come after Noah (a.s.) and explain their gloomy fate. They also show that the logic of the unbelievers of later generations were similar to those of the former generations. At first, it says:

“Then, after them, We produced another generation;”

The Arabic word /qarn/ is derived from the word /’iqtirān/, which means proximity, therefore the generation that lives in a particular single age is called a ‘qarn’. Sometimes the time, characterized by a certain generation, in Arabic is called a ‘qarn’. The measurement of the length of a ‘qarn’ as 30 to 100 years is only a convention and is dependent upon the traditions of various nations.

Then the next holy verse implies that since man cannot be without a Divine leader,Allah sent a great prophet to them that

he would teach them monotheism, the religion of Truth and justice, and would call people to them, as the verse says:

“And We sent among them a messenger from among

themselves (saying): ’Worship Allah. You have no other god besides Him. Will you not keep from evil?’ ”

This is what has formed the basis of the call of all Divine prophets. Indeed it has been the call of monotheism that has formed the main substructure of all individual and social reformations.

Then the prophet asks the question whether they would not shun polytheism and idol worship, when they are called to monotheism, (.., Will you not keep from evil?)

The prophet and the nation, to which he had been sent, have not been identified in the Qur’ān, but with regards to their identities in other verses of the Qur’ān, there are two possibilities offered by the commentators:

The evidence of this interpretation is the punishment of the Cry which is mentioned at the end of the holy verses under consideration, and it is also found in Sura Hūd, No. 11, verse 67 which clearly is about the people of Sālih.

2)It was the people of ‘Āad whose prophet was Hūd. Their story is told in other verses of the Holy Qur’ān immediately after the story of Noah (a.s.). This itself is a flame of evidence whereby it is possible to interpret the holy verse mentioned above in this way.

However, considering that this nation’s punishment was a very fierce wind that continued for seven nights and eight days destroying them, as verses 6 and 7 of Sura Al-Hāqqah have mentioned, it becomes clear that the first interpretation is more correct.

Anyway, we see what the reaction of this obstinate nation

was to this great prophet’s call of monotheism.

Section 3: Generations Raised after Noah’s People

Point

The people (of Hūd) and the Prophet Salih raised after Noah - Other generations and other Messengers, one after another sent to warn mankind - Every messenger was

belied - Moses and Aaron sent to Pharaoh - Jesus and Mary the signs of Allah - Jesus and his Mother given a secure place with the necessary provision

«وَقَالَ الْمَلَأُ مِنْ قَوْمِهِ الَّذِینَ کَفَرُوا وَکَذَّبُوا بِلِقَاءِ الْآخِرَةِ وَأَتْرَفْنَاهُمْ فِی الْحَیَاةِ الدُّنْیَا مَا هَذَا إِلَّا بَشَرٌ مِثْلُکُمْ یَأْکُلُ مِمَّا تَأْکُلُونَ مِنْهُ وَیَشْرَبُ مِمَّا تَشْرَبُونَ (33)»

33.“The chiefs of his people, who disbelieved and denied the meeting of the Hereafter, and whom We had given

affluence in the life of the world, (said): ‘This is nothing

but a mortal like you, he eats of what you eat from and drinks of what you drink.’ ”

Commentary, verse: 33

The call of the Divine prophets was based upon liberating people from the dominance of oppressors and aristocrats. Consequently, the aristocrats .opposed the prophets more than others did. (“And the chiefs of his people ...(said) ...”

The Qur’ān in this holy verse implies that the affluent and conceited folk upon whom Allah had bestowed abundant blessings negated the One God, Allah, and denied the meeting of the Resurrection. They said: This is only a mortal like you, he eats what you eat and drinks what you drink. The verse says:

“The chief of his people, who disbelieved and denied the meeting of the Hereafter, and whom We had given

affluence in the life of the world, (said): ‘This is nothing

but a mortal like you, he eats of what you eat from and drinks of what you drink.’”

Yes, the Qur’ān calls those affluent people /mala’/. This means that they were very attractive in their appearance but their hearts were darkened to the light of Truth.They started to struggle against the teachings of their prophet applying the same type of arguments that those who rejected Noah had done. This they did because they saw the call of this great prophet as going against their low desires and a barrier to their unlawful interests, arrogance, and baseless social preeminence. It was because of the same affluence that they had been aloof from Allah and denied Resurrection. They disputed against the Truth with the same logic that the disbelievers of the people of Noah (a.s.) did.

The very human nature of these Divine leaders, the normal ways in which they ate, drank and the simple ways in which they lived their lives were used as reasons to negate their prophetic missions. The humanness of these great men,in fact, confirmed their missions for it made them more accessible and more sympathetic to the sufferings of the common people, something which the arrogant could not see, for as Imam Ali (a.s.) says: “Their jealousy made them say such words.”⁽¹⁾

«وَلَئِنْ أَطَعْتُمْ بَشَرًا مِثْلَکُمْ إِنَّکُمْ إِذًا لَخَاسِرُونَ (34)»

«أَیَعِدُکُمْ أَنَّکُمْ إِذَا مِتُّمْ وَکُنْتُمْ تُرَابًا وَعِظَامًا أَنَّکُمْ مُخْرَجُونَ (35)»

«هَیْهَاتَ هَیْهَاتَ لِمَا تُوعَدُونَ (36)»

34.“ And if you obey a mortal like yourselves, verily then you will be losers.”

35.“ Does he promise you that when you are dead and have become dust and bones, you will indeed be raised

(from the dead)?”

36.“ Far, very far is what you are promised!”

Commentary, verses: 34-36

The unbelievers and polytheists believe that following the prophets bring loss to mankind. They would rather want that people submit to themselves and with the slogan of liberty drive people into slavery. This is why they said:

“ And if you obey a mortal like yourselves, verily then you will be losers.”

These blind-hearted persons were probably not aware that they themselves expected the people to follow their evil ideas and united together to struggle against this prophet. They saw following someone guided by the Center of Revelation, whose heart was illuminated by the light of Divine knowledge as a defect and a flaw that stood against human freedom and liberty!

The next verse points to the fact that their real argument against religion was the denial of the Resurrection. They knew that if the Resurrection were accepted, it would prove a

hindrance to the achievement of the goals of their appetites and of their social ambitions. They said:

“ Does he promise you that when you are dead and have become dust and bones, you will indeed be raised (from the dead)?”

The third verse shows that the unbelievers did not accept the promises of their prophet in this regard. They were opposed to the possibility of returning back to life after complete annihilation in the earth. In fact, they believed that its occurrence was impossible.

“Far, very far is what you are promised!”

The Qur’ānic word /hayhāt/ is used in the Qur’ān twice which is in this very verse. It shows that the elite among the unbelievers imagined that the Resurrection was a very remote possibility indeed.

«إِنْ هِیَ إِلَّا حَیَاتُنَا الدُّنْیَا نَمُوتُ وَنَحْیَا وَمَا نَحْنُ بِمَبْعُوثِینَ (37)»

«إِنْ هُوَ إِلَّا رَجُلٌ افْتَرَی عَلَی اللَّهِ کَذِبًا وَمَا نَحْنُ لَهُ بِمُؤْمِنِینَ (38)»

37.“There is nothing but our life in this world: we die and we live, and we shall not be raised again”

38.“He is naught but a man who has forged a lie about Allah, and we will not believe him.”

Commentary, verses: 37-38

Some of unbelievers believed in Allah, but they did not accept the Resurrection and prophecy.

They rejected the saints and friends of Allah as well as the Divine promises with the claim of ‘preserving the sanctity of the Lord.’

In this noble verse, the other reason they employed to deny the Resurrection was by saying:

“There is nothing but our life in this world: ...”

They implied that there was nothing left of them after death one appeared out of nothing and returned to nothingness. One generation always dies and another generation takes its place. The verse continues saying:

“... we die and we live, and we shall not be raised again.”

Finally, in the next verse, their argument became personal and they attacked their prophet's character, when they said:

“He is naught but a man who has forged a lie about Allah, and we will not believe him.”

The unbelievers thought that no wise man would believe in that prophet for they denied his Divine mission nor did they believe in his promises about the Resurrection.

Sometimes a society can decline to such an extent that the real supporters of religion are introduced as liars and the conceited unbelievers are called as supporters of Allah’s sanctuaries.

«قَالَ رَبِّ انْصُرْنِی بِمَا کَذَّبُونِ (39)»

«قَالَ عَمَّا قَلِیلٍ لَیُصْبِحُنَّ نَادِمِینَ (40)»

«فَأَخَذَتْهُمُ الصَّیْحَةُ بِالْحَقِّ فَجَعَلْنَاهُمْ غُثَاءً فَبُعْدًا لِلْقَوْمِ الظَّالِمِینَ (41)»

39.“(Their prophet) said: ‘My Lord! Help me against what they belie!’.”

40.“(Allah) said: ‘In a little while they will be remorseful’.”

41.“Then the Blast overtook them with justice, and We

made them into a scum. So away with the unjust people!”

Commentary, verses: 39-40

Prophets only rely on Allah. (“O my Lord...”)

The word ‘Rabb’ is one of the best words to use in prayer and supplication. After the word Allah, the most frequent word applied in the Qur’ān is ‘Rabb’.

When the conceit and rebelliousness of the people of Thamūd had exceeded its limit, they got more brazen in their unbelief and indecency attacking the character of the prophet himself and calling his prophetic arguments, miracles and revelations lies. The Divine prophet invoked to Allah, as the verse says:

“ (Their prophet) said: ‘My Lord! Help me against what they belie!’”

He (a.s.) invoked, indicating that they did and said whatever they could and they accused me in whatever they desired, but You, O’ Lord, help me. The next verse is an answer to him, it says:

“(Allah) said: ‘In a little while they will be remorseful’.”

They will become regretful when it would be of no benefit and there will be no way of return for them.

And this is what happened, as the next verse says:

“Then the Blast overtook them with justice,...”

The deadly thunder descended with a terrible and horrible sound and destroyed everywhere. It piled up their corpses and it was so sudden and devastating that they did not have even a chance to escape from their houses and so they were buried in them, as the Holy Qur’ān says:

“... and We made them into a scum....”

So away with the wrongdoing lot! These are the people of the Thamūd who had defied their prophet Sālih, and killed the female camel that, as a miracle of their prophet, had come out of the middle of a mountain. The verse concludes:

“... So away with the unjust people!”

Points to Note

1-What Does ‘Sayhah’ mean?

The Arabic word /sayhah/ (here, the Cry) philologically means a very loud noise that comes out of the mouth of a human or animal. This noise is however not particular to them and is applied to every loud noise.

We read in the Holy Qur’ān that some sinful nations were destroyed by it. A few of them are the nations of Thamūd, Lot⁽¹⁾and Shu‘ayb.⁽²⁾

It is understood from other verses of the Qur’ān that the punishment of the people of Thamūd was occurred by a thunderbolt. For example, it says: “But if they turn away, men say: ‘I have warned you of a thunderbolt like the thunderbolt

of ‘Ād and Thamūd.”⁽¹⁾

This verse shows that the meaning of ‘sayhah’ is the terrible sound of thunderbolt. Can the terrifying noise of thunderbolt kill a crowd of people?

The answer to this question is surely positive, for we know that if sound waves exceed a certain limit, they can break building glass, and even destroy some buildings and disable some organs of the human body.

When an airplane breaks the sound barrier some people fall unconscious or some women abort their fetuses, and it breaks all of the glass in buildings of the locality.

It is natural that if the intensity of acoustic waves increases to certain levels, it can easily cause deadly disorders in the nervous system, brain vessels and in the heart, and it can kill people.

Of course, according to the Holy Qur’ān, the end of this world would be with such a Cry, where it says: “They await but a single Cry, which will overtake them while they are disputing”.⁽²⁾

It is similar to Resurrection which begins with an awakening Blast. The Qur’ān says: “There would be naught but a single cry,when behold! They shall all be brought before Us.”⁽³⁾

2.The Islamic narrations say that it was only one person who killed the camel, however, the Holy Qur’ān attributes the crime to the entire unbelieving nation who were Sālih’s opponents and it uses plural pronoun, where it says: “So they hamstrung her. ...”⁽⁴⁾

This is because the Qur’ān counts inward contentment with an ideological affair and maintaining a relationship with it as participating in it. In fact, the plot to kill the animal did not have an individual aspect, for even the person who had committed the offence did not only rely on his power, but he was encouraged by the power and support of the group. Certainly, such a task is not individual but collective and communal.

Amīr-ul-Mu’mineen Ali (a.s.) once said: “The Camel of Thamūd was slaughtered by one person, but Allah punished all of the Thamūd people, for they all were content with this offence.”⁽¹⁾

There are many narrations with the same meaning or like it from the Prophet (p.b.u.h.) and the Imams (a.s.) about this subject. They show the extraordinary importance that Islam gives to ideological commonality and support as well as acting in harmony with a program. Here are a few of them:

The Prophet (p.b.u.h.) said: “Someone who watches and observes an activity but dislikes it, is like a person who is absent when that activity is being performed; and someone who was absent at the time an activity was being performed but was inwardly content with it, is like a person who was present at the time of that activity and had taken part in it.”⁽²⁾

Imam Ali ibn Mūsa-ar-Ridā (a.s.) once said: “Whenever someone is murdered in the east and another person in the west is satisfied with the murder of that individual, this person is an abettor of the murderer before Allah.”⁽¹⁾

Imam Ali (a.s.) said: “One who is satisfied with an activity of a group is like a person who has taken part in that activity, but someone who has taken a practical part in the activity has committed two sins, one is the sin of committing the activity and the other is the sin of being satisfied with it.”⁽²⁾

Islam sees ideological and intellectual affinities as very profound and extensive to the extent that they are not limited by time and place. A close reading of this meaningful speech of Imam Ali (a.s.) in Nahj-ul-Balāqah will be enough:

When Imam Ali (a.s.) overcame the enemy in the War of Jamal, and his comrades were happy with the victory of Islam over ignorance and division, one of them said: “I wish my brother had participated in this war, so he, too, would have seen what success and victory Allah had given you.” Imam Ali (a.s.) replied: “Tell me! Was your brother with us (in his heart)?” The man said: “Yes.” The Imam said: “In that case, he was with us.” Then he (a.s.) continued: “Rather, in this army of ours, even those persons were also present who are still in the loins of men and wombs of women! Shortly, time will bring them out and faith will get strength through them.”⁽³⁾

3.There is a relationship between the Qur’ānic word

/’itrāf/ (life of the aristocracy) and the infidelity that denies the meeting with Allah. Verily, it is true. Usually those who live this type of life enjoy a larger degree of freedom to pursue whatever kinds of sensual gratification and animal pleasure they wish. Accepting the Divine guardianship and the Resurrection would be a barrier to this kind of life, disturbing

both the consciences of these aristocrats and making people brave enough to stand up against them.

They, therefore, remove the yoke of Allah’s servitude from their necks and deny the Origin and the Resurrection. As we read in the verses above, they insist that worldly, physical life is the only life and there is nothing after that, calling a liar whoever claims the contrary. They believe that this is the only moment they have, and as such they must pick a flower from every garden and enjoy themselves on every occasion in these few days of life! In this manner, they justify their offenses and wrong actions.

Moreover, to live such luxurious lives without usurping others’ rights is usually impossible. Thus, they had to deny the Resurrection and the mission of the prophets to maintain their position and their lifestyle. We see in our daily lives that the majority of those who live luxurious lives turn their backs, and look down their noses at every one. These miserable blind-hearted people, who are at the mercy of their whims and caprices, go out of Allah’s shadow of obedience and grace whenever they wear the yoke of bondage to lusts and low desires, and open themselves up to becoming the slaves of other slaves. Such persons, who are usually rich and corrupt, have dark hearts, unclean souls, and degenerate thoughts. Their grand view of life may seem interesting to some people, but when one looks closely, it appears terrible and ugly, for they are agitated and disturbed by the absence of the peace caused by sin, the fear of death, and the decline of blessings.

In Majma’-ul-Bayān, volume 5, page 168, Tabarsī narrates an interesting view of one of the interpreters of the Qur’ān following verse 49 where saying: “The worldly possessors of favour are led astray and perish, for verily ignorance and

negligence overcome them and they care about nothing but this world and its pleasures.”

This fact is discerned in rich and prosperous countries where most of them are ridden with corruption. They not only do not care for the oppressed of the world but also they make new plans every day to exploit them and their resources.

Consequently their blessings are temporarily removed by

wars and painful events that Allah causes to awaken them.

4.What is Quthā’ (scum)?

In the verses above, we read that the people of Thamūd were made into /quθā’/ (scum) by the thunderbolt. The Arabic term /quθā’/ originally means dried plants in the form of an untidy pile of muck that float on floodwaters. In addition, the scum produced in a boiling pot is also called /quθā/.

Likening their corpses to /quθā/ indicates their extreme weakness, frailty, defeat, and worthlessness, because straws on the floodwater are lighter and more trivial than anything there is. They have no choice and destination, for after the passing and subsiding of a flood no trace of them remains.

5.It is noteworthy that the last sentence of the verses above no longer particularize the issue to the people of Thamūd, it now becomes generalized and Allah says: “...So away with the unjust people!” This is, in fact, the conclusion of all these verses, which means that what has been stated up to this point, the denial and negation of Divine signs and the denial of the Resurrection and their painful consequences, are not particular to a certain people, rather, all oppressors in the course of history share the same characteristics and the same fate.

«ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قُرُونًا آخَرِینَ (42)»

«مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا یَسْتَأْخِرُونَ (43)»

42.“Then after them We brought forth other generations.”

43.“No nation may outstrip its term, nor do they postpone

(it).”

Commentary, verses: 42-43

Raising another generation when the previous one passes

away is Allah’s way. (“Then ... We brought forth...”)

Historical change is under the sovereignty of Allah. Every

society and nation has a wisely specified term and a defined end.

Do not become self-confidant when the Divine punishment is delayed, for Divine programs are not cancelled with the clamor of people, and historical changes are governed by the Divine discipline. History has some stable and wellestablished traditions.

Thus, in this noble verse, after the end of the story of the people of Thamūd, the Holy Qur’ān indicates that other nations were brought forth after them and before Moses (a.s.).The Qur’ān says:

“Then after them We brought forth other generations.”

It is Allah’s grand rule and way of treatment that He does not terminate His constant outpouring of grace and emanation, and if a group of people becomes a barrier to human perfection,

He will cause them to perish and will continue to lead this caravan on its way.

In the next verse Allah implies that each of these various nations and tribes had a fixed time, nations could neither hasten nor forestall their terms and whenever the decisive command for their extinction is issued, they will perish forthwith, neither sooner nor later.

The Arabic word /’ajal/ means the period and lifetime of an object, or it can sometimes mean an end or a termination. For example, we say that the due date (’ajal) of a particular debt is on such and such a day.

As we also said before, there are two kinds of /’ajal/ (termination):

A) Unavoidable: This is the fixed date of a person, a thing,

or a people’s extinction, and it cannot be changed.

B) Conditional or pending: This can be increased or decreased as circumstances change.

This verse obviously refers to ‘the unavoidable kind of /’ajal/’.

«ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَی کُلَّ مَا جَاءَ أُمَّةً رَسُولُهَا کَذَّبُوهُ فَأَتْبَعْنَا بَعْضَهُمْ بَعْضًا وَجَعَلْنَاهُمْ أَحَادِیثَ فَبُعْدًا لِقَوْمٍ لَا یُؤْمِنُونَ (44)»

44.“Then We sent Our messengers one after another. Whenever there came unto a people their messenger, they

belied him, so We caused some of them to follow others (in disaster) and We made them stories. So away with a people that do not believe!”

Commentary, verse: 44

Sending prophets to various nations is one of the Ways of Allah. (Every society needs a leader. Thought and science alone do not suffice man, for there are many affairs that can only be realized through revelation). Allah decides historical transitions and the destruction of obstinate nations is a manifestation of His imprecation and curse. (“... and We made them stories....”)

Therefore, this noble verse indicates the fact that the call of the prophets has never been terminated during the course of history. The verse says:

“Then We sent Our messengers one after another....”

The Arabic word /tatrā/ is derived from the word /watr/,

meaning successively or one after another. And /tawātur-i’axbār/ means bits of news that arrive one after the other by means of which one is convinced with certainly.

This word originally is derived from the word /watr/ which means ‘bowstring’, for it is attached to the ends of the bow at its sack and brings them closer together.

(From the point of view of the structure of the word, /tatrā/ was originally/ watrā/ but, in Arabic, its ‘w’ was changed to a ‘t’).

These heavenly teachers successively came and left but obstinate nations were still unbelieving in such a way that, as the Qur’ān says:

“... Whenever there came unto a people their messenger, they belied him,...”

When this denial, scandalizing and infidelity exceeded

their limits and the final argument had been already presented,

“... so We caused some of them to follow others (in disaster)...”

They were so completely exterminated that only their

stories remained among people. As He continues saying:

“... and We made them stories....”

Sometimes a generation becomes extinct, but some of its people survive, existing as sparse populations here and there. Sometimes, however, a generation is wiped out in such a way that only its name remains in the pages of history and in the conversations of people. Such has always been the case among those rebellious nations, the latter group.

At the end of the verse, like in the previous verses, the Qur’ān adds:

“... So away with a people that do not believe!”

These painful and terrible fates were the results of their unbelief, and therefore they were not particular to just those nations mentioned in this verse. Every oppressing, obstinate, and atheistic group will taste such a fate and it will be so utterly destroyed that only its name will remain in history and among humanity.

They will be away from the grace of Allah not only in this world but also in the Hereafter, because the objective meaning of the verse is absolute and encompasses all.

«ثُمَّ أَرْسَلْنَا مُوسَی وَأَخَاهُ هَارُونَ بِآیَاتِنَا وَسُلْطَانٍ مُبِینٍ (45)»

«إِلَی فِرْعَوْنَ وَمَلَئِهِ فَاسْتَکْبَرُوا وَکَانُوا قَوْمًا عَالِینَ (46)»

45.“Then We sent Moses and his brother Aaron with Our signs and a manifest authority,”

46.“Unto Pharaoh and his chiefs, but they behaved insolently and they were an arrogant people.”

Commentary, verses : 45-46

The Arabic word /sultān/ is a synonym .for an ‘evidence’, for someone can often dominate people’s hearts with logic, reasoning, and rational and practical argument. Up till now the subject was the nations that arose and disappeared before the time of Moses (a.s.), Allah’s arch-prophet, but here the Qur’ān briefly refers to the uprising of Moses and Aaron themselves against the Pharaonic system and the destiny of this conceited nation. The Qur’ān says:

“Then We sent Moses and his brother Aaron with Our

signs and a manifest authority,”

The objective of the Qur’ānic word /’āyāt/ (Signs) is the Torah and the miracles (the nine Signs) that Allah had bestowed upon Moses, the son of ’Imrān. And the objective of the Arabic phrase /sultānin mubīn/ (manifest authority) is the strong logical argument Moses presented and the powerful reasons he gave against the claims of pharaonism.

In the next verse, the Qur’ān implies that Allah sent Moses and his brother Aaron to Pharaoh and his aristocrat and proud elites supported by these signs (miracles) and manifest authority. The verse says:

“Unto Pharaoh and his chiefs, but they behaved insolently...”

This verse indicates the fact that the root of all corruption was found with them and no nation could be reformed unless its elites and authorities change and reform.

Despite the compelling arguments and impressive miracles of Moses, Pharaoh and his companions became conceited and did not accept Allah’s signs and the manifest authority and they continued to oppress the people. The verse concludes saying:

“... and they were an arrogant people.”

«فَقَالُوا أَنُؤْمِنُ لِبَشَرَیْنِ مِثْلِنَا وَقَوْمُهُمَا لَنَا عَابِدُونَ (47)»

«فَکَذَّبُوهُمَا فَکَانُوا مِنَ الْمُهْلَکِینَ (48)»

47.“And they said: ‘Shall we believe in two humans like ourselves while their people are our slaves?’”

48.“So they belied both of them and became of those who were destroyed.”

Commentary, verses: 47-48

Moses and Aaron (a.s.) were from the generation of the Children of Israel, while the people of Pharaoh saw themselves as superior to the Children of Israel based upon the latter’s enslavement. That is why the Qur’ān implies that one of the clear signs of their seeking superiority was that they said they should not believe in too human beings who were like themselves,⁽¹⁾and whose tribe, the children of Israel, were their slaves. So, they believed that not only they should not accept them, but also that tribe had to be their servants for ever. The verse says:

“And they said: ‘Shall we believe in two humans like ourselves while their people are our slaves?’”

They accused the prophets of self-aggrandizement when they themselves were the worst of supremacists, a fact that is clearly seen in their words. In their arrogance they dismissed the Truth and accused Moses (a.s.) and Aaron (a.s.) of being

two liars and, because of this, they were destroyed and lost their empire and their rule. The holy verse says: “So they belied both of them and became of those who were destroyed.”

Thus, finally, the most powerful obstacle to the call of Moses and the greatest enemy of the Children of Israel was destroyed and the period of Divine education and training for the Children of Israel began.

49 وَلقََدْ ءَاتیَنْاَ مُوسَی الکْتَِابَ لَعَلَّ هُمْ یَهتَْدُونَ 49.“And certainly We gave Moses the Book, that they may be rightly guided.”

Commentary, verse: 49

The prophets support their own claims with their powerful reasoning and their miracles, whereas the unbelievers and illegitimate rulers assert theirs through subjugation and enslavement of people.

Allah (s.w.t.) sent the Turah to Moses (a.s.) and called the Children of Israel to implement its Divine programs, as the noble verse says:

“And certainly We gave Moses the Book, that they may be rightly guided.”

One should note that the previous holy verses usually mentioned both Moses and his brother in the dual tense during the phase of struggle with pharaonism, but in this verse we see that only Moses is named with regard to the revelation of the heavenly Book. This is because he is an arch-prophet and is the recipient of a new revelation and a new religion. Moreover, at the time when the Turah was sent down to Moses (a.s.) he was alone on Mount Sinai and his brother, Aaron, remained to represent him among the Children of Israel.

«وَجَعَلْنَا ابْنَ مَرْیَمَ وَأُمَّهُ آیَةً وَآوَیْنَاهُمَا إِلَی رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِینٍ (50)»

50.“And We made the son of Mary and his mother a Sign, and We sheltered them upon a height quiet, secure and watered by a stream.”

Commentary, verse: 50

The station of prophethood is the highest position among mankind and it is for this reason the name of Jesus precedes that of his mother, (“...the son of Mary and his mother a sign...”)

In the explanation of the biography of Divine prophets, here at last the Qur’ān shortly refers to Jesus (a.s.) and his mother, Mary. It says:

“And We made the son of Mary and his mother a Sign,...”

The phrase, ‘the son of Mary’, instead of saying ‘Jesus’, draws our attention to the fact that he was conceived without the participation of a father which made his birth one of the great signs of Allah’s power.

Since this exceptional birth is related to both Jesus and his mother, both of them are counted as one Sign, for his mother herself had an exceptional birth and was also exceptionally pure. They were, in fact, one truth with two different aspects.

The verse then mentions some of the blessings and favours bestowed upon Jesus and his mother. It says:

“... and We sheltered them upon a height quiet, secure and watered by a stream.”

The Arabic word /rabwah/ is derived from the word /ribā/,

meaning excess and increase. Here it means a high land. The

Qur’ānic word /ma‘īn/ derived from the word /ma‘n/ means the flow of water, thus /mā‘ in ma‘īn/ means running water. Some have considered it to be derived from the word /‘ayn/, meaning water that is not hidden and can be discerned by eye.

This sentence conveys to us the safe, comfortable and peaceful place that Allah gave this mother and child so that they would be safe from the plots and machinations of their enemies and could fulfil their duties peacefully.

The opinions of interpreters are divided on the location of this site. Some believe that Nazareth (or Nasareh)⁽¹⁾

was the hometown of Jesus (a.s.). From the time of his birth, some of the enemies, that knew about his birth and his future role, plotted to murder him, so Allah (s.w.t.) saved him (a.s.) and his mother by taking them away from Nazareth and sending them to this secure place, full of blessings.

Some say that it refers to Egypt, for Jesus and his mother

had spent part of their lifetimes there.

Another viewpoint is that the site was in a desert in Palestine and Allah had made it peaceful and safe for the mother and the child by causing water to flow and provided them food from a dried-up date palm.

However, this verse shows that Allah constantly supports His messengers and those who support them. When we deserve the protection of Allah, it would not matter whether or not all of our enemies combine against us,they would not have any power to harm us if He does not will it. The other point to be noted is that being isolated and lacking in physical support, or having only a few defenders, are no indicators of defeat.

Section 4 : The Religion (Islam) Is the Religion for All

Point

The religion (Islam) is the religion for mankind as a whole - The Disbelievers are only given respite- With Allah is the Book which speaks about everything and every event – Apostle Muhammad invites mankind to the Right way - The Disbelievers shall be chastised with a severe punishment.

«یَا أَیُّهَا الرُّسُلُ کُلُوا مِنَ الطَّیِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّی بِمَا تَعْمَلُونَ عَلِیمٌ (51)»

51.“O messengers! Eat of the good things and act righteously. Verily I know best what you do.”

Commentary, verse: 51

Point

We should not forget two important principles, when we

want to eat something:

1.Lawfulness

2.Purity and wholesomeness

All divinely revealed religions give great importance to the kinds of food we eat for they bring Divine succor in doing good deeds. It is for this very reason that, addressing all the messengers, Allah says:

“O messengers! Eat of the good things and act righteously. Verily I know best what you do.”

The difference between prophets and other human beings is not that they do not have human needs such as the need for food rather they see special modes of nutrition as means towards perfection, therefore they eat pure and wholesome food. The average person eats as an aim in itself, pursuing the

satisfaction of his animal desires whether it is good or bad, he is not even concerned about the physical benefits of his diet not to mention the spiritual effects the foods might have upon him.

Regarding that the kind and quality of food is certainly effective on man’s spiritualities, and different sorts of food consequence different moral manners, the relation between these two sentences are made clear when it says: “... Eat of the good things” and “Act righteously. ...”

Some Islamic traditions say that eating unlawful food hinders our prayers and supplications to be accepted. There is a famous tradition stated by the Prophet (p.b.u.h.) which is the evidence of this claim:

A man once told the Prophet (p.b.u.h.) that he would like his prayers to be answered. The Prophet replied: “Make your food wholesome and refrain from eating unlawful food!”⁽¹⁾

Commenting on this verse, Imam Sādiq (a.s.) says: “The

meaning of/tayyib/ is lawfulness.”2

In this context it is also necessary to note that the sentence “... verily I know best what you do,” is itself an independent reason for doing good deeds, because when man knows that someone is always watching his deeds and nothing remains hidden from Him and Who carefully reckons his deeds, he will be careful to act correctly and reform his behaviour.

The phrases in the verse above would also be important in arousing in us the sense of thanksgiving for the pure blessings that Allah has given us. This would, in turn, exert a profound effect upon our conduct.

In summary, this verse identifies three ways to encourage

the tendency to do good deeds:

A) The influence of pure and wholesome food on the purity of the heart.

B) Arousing the sense of thanksgiving in man.

C) Drawing attention to the fact that Allah watches and

observes all our deeds.

As said before, the Qur’ānic word /tayyib/ means anything that is clean and pure. It is the opposite of the word ‘khabīth’, which means foul and dirty. In the book ‘Mufradāt’,the author Raqīb says:“The word ‘tayyib’ originally meant any affair that is pleasant, whether man thinks that he experiences this pleasure through his soul or physical senses or not, in reality, it is experienced only in his soul. In religion, however, it means anything that is clean and lawful.”

Many verses in the Holy Qur’ān talk about doing good and enjoying what is pure. Here, not only the prophets but all the believers are also ordered to eat good and lawful food: “O you who believe! Eat of the good things We have provided you with...”⁽¹⁾

Only good words and deeds are near to Allah. “...Unto Him do good words ascend, and the pious deed does He exalt...”⁽²⁾

Enjoying good things is one of the great blessings bestowed upon man by Allah and it can also be seen as one of the signs of man’s superiority over all other creatures. Allah in the Qur’ān says: “And, indeed, We have honored the children of Adam, and We carried them on the land and the sea; and

We provided them with sustenance of the good things; and We preferred them greatly over many of those We created.”⁽¹⁾

The Prophet (p.b.u.h.) reiterates this in a short, meaningful tradition when he says: “O people! Allah is clean (and pure) and accepts nothing save good (and pure) deeds.”⁽²⁾

Some Traditions on Lawfulness and Unlawfulness

1.An Islamic tradition says: “Allah does not accept the worship of someone who has eaten a single morsel of something unlawful.”⁽³⁾

2.The Prophet (p.b.u.h.) said: “Seeking the lawful (things) is the duty of every Muslim man and woman.”⁽⁴⁾

3.The Prophet (p.b.u.h.) said: “Worship has 70 parts and

the most superior of them is seeking the lawful (things).”⁽⁵⁾

4.The holy Prophet (p.b.u.h.) said: “Whoever travels for obtaining lawful sustenance is like a warrior in the Path of Allah.”⁽⁶⁾

5.Salmān Fārsī was asked: “Which deed is the best?” He replied: “To have faith in Allah and (to eat) lawful bread (i.e., to earn an honest living).”⁽⁷⁾

6.The Prophet (p.b.u.h.) said: “Whoever earns his bread by his own hands, Allah will look at him with mercy and will never chastise him.”⁽⁸⁾

7.The Prophet (p.b.u.h.) said: “Whoever eats that which is lawful, an angel will overshadow him and will continue to ask Allah’s pardon for him until he finishes eating.”⁽¹⁾

8.The Prophet (p.b.u.h.) said: “Seeking the lawful is

struggle (jihad) in the cause of Allah.”

9.The Prophet (p.b.u.h.) said: “Seeking the lawful (sustenance) is obligatory next to the obligatory (prayer).”⁽²⁾

10.The Prophet (p.b.u.h.) said: “It is the duty of every Muslim to try to obtain lawful (sustenance).”⁽³⁾

11.The Prophet (p.b.u.h.) said: “The best of deeds is to earn an income legally and honestly.”⁽⁴⁾

Some Traditions on Unlawful Income and Business

12.The Prophet (p.b.u.h.) said: “When Allah makes

something unlawful, its money becomes also unlawful.”5

13.The sixth Imam (a.s.) said: “The result of unlawful

income will become manifest in one’s descendants.”⁽⁵⁾

14.The Prophet (p.b.u.h.) said: “When an unlawful morsel enters a servant’s body, all the angels in the heavens and the earth will curse him.”⁽⁶⁾

15.The Prophet (p.b.u.h.) said: “Worshipping (Allah) with eating that which is unlawful is like a building on sand or some say like a building on water.”⁽⁷⁾

16.Imam Bāqir (a.s.) said: “The truth is that if a man obtains some property unlawfully, his Hajj pilgrimage, If ‘Umrah, and his observance of the ties of kinship will not be accepted, and even his chastity will be ruined in it.”⁽¹⁾

17.The Prophet (p.b.u.h.) said: “Allah has made Paradise forbidden for a body which has been fed inward unlawfully.”⁽²⁾

18.The Prophet (p.b.u.h.) said: “Abstaining from having one unlawful morsel (of food) is more liked by Allah (s.w.t.) than the performance of two thousand rak‘ats of a recommended prayers.”⁽³⁾

19.Imam Ali-ibn-Abītālīb (a.s.) said: “A generous one is he who avoids from the unlawful things and keeps himself pure from defects.”⁽⁴⁾

20.The Sixth Imam (a.s.) said: “Imam Ali (a.s.) has said: ‘Whoever devours a believer’s property unlawfully is not our friend’.”⁽⁵⁾

«وَإِنَّ هَذِهِ أُمَّتُکُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّکُمْ فَاتَّقُونِ (52)»

52.“And verily this Ummah of yours is a single Ummah, and I am your Lord, so fear Me.”

Commentary, verse: 52

Both from the religious world-view and Divine perspectives, all nations, in fact, comprise one nation, The principles behind the call of all the Divine prophets reflect this fact, for the physical, spiritual, and innate needs of man are united in a common system of interrelationships.

This noble verse indicates that all the Divine prophets and their followers have been called to monotheism and piety. The verse says:

“And verily this Ummah of yours is a single Ummah,...”

They invite everyone to the unity and commonality of human society and invalidate all kinds of discrimination and separation. Since Allah is One, all of mankind are one nation.

The verse says:

“... and I am your Lord, so fear Me.”

All nations must therefore follow one program, because their prophets invite people to one religion whose principles have been the same all over the world. These principles include: monotheism, the knowledge of Truth, acknowledging the Resurrection and the perfectibility of the life of man, using good things, performing good and pure deeds, and supporting justice and the principles of humanity.

Some interpreters believe that the Qur’ānic word ‘ummat’ here means ‘religion’, not people or nation, and the Qur’ānic sentence /’ana rabukum/ (”...I am your Lord ...”), which is in

plural form, is an evidence to it and indicates that the objective meaning of ‘Ummat’ here is this very community of people.

As a result, in all cases where the word ‘ummat’ is used in the Holy Qur’ān, it means nation and group, except in some special contexts where it means religion in a figurative sense such as the verse: “... Verily we found our fathers on a religion (ummat), and we are certainly followers of their footsteps.”⁽¹⁾

It is worthy to note that this subject is presented with a slight difference in verse 92 of Sura Al-’Anbiya: “Verily, this Ummah of yours is a single Ummah, and I am your Lord, so worship Me.” Before this verse, the story of many prophets had been presented and, in fact, the Arabic word /hāǒihī/ refers to the communities of the previous prophets, all of whom were one Ummah from the view of the command of Allah, and all were persuading one goal.

«فَتَقَطَّعُوا أَمْرَهُمْ بَیْنَهُمْ زُبُرًا کُلُّ حِزْبٍ بِمَا لَدَیْهِمْ فَرِحُونَ (53)»

53.“ But people have cut off their affair (of unity) between them, into sects: each party rejoicing in that which is with them.”

Commentary, verse: 53

Causing division is a great disaster which has a long history, therefore, following the invitation to unity and harmony in the former verse, mankind is now given a warning about conflict and disintegration with the phrase saying:

“ But people have cut off their affair (of unity) between them, into sects:...”

It is wonderful that ‘every one of these parties rejoices in that which is with itself and discriminates against the other.

The verse continues saying:

“... each party rejoicing in that which is with them.”

The Arabic word /zubur/ is the plural form of the word /zubrah/, meaning a part of the hair on the back of an animal that can be gathered together and separated from the rest. This word has then been applied to everything that can be separated from something else. Thus, the sentence “But people have cut off their affair...” refers to the division of nations into various groups.

Some say that the word ‘zubur’ is probably a plural form of the word /zabūr/, meaning book. Thus the verse can mean that each of them followed a heavenly book and denied the heavenly books of others while they had also originated from the same Divine Source.

However, the sentence ‘...each party rejoicing in that which is with them’ strengthens the first interpretation, for it

speaks of various parties and their biases in favour of their own claims.

At any rate, the above verse expresses an important social and psychic fact that the ignorant bias of groups that have chosen certain religious schools of thought results in them closing off their minds to any other expression of the Divine truth and blocking off the light of knowledge. This state which arises from egotism and narcissism is the greatest enemy to arriving at the impartial ultimate truth and reaching to the unity of peoples.

Contentment and complacency in one’s own tradition and the sense of alienation and hostility to other than that is often expressed when we hear something from a religion other than ours and we shut it out, dismiss it and run away, lest a truth apparently other than what we are used to, be disclosed to us. As the Holy Qur’ān says about the polytheists of Noah’s age: “And verily whenever I call unto them that you may pardon them, they thrust their fingers into their ears, cover themselves with their garments, and persist (in their refusal) and magnify themselves with pride.”⁽¹⁾

When this state of prejudice persists, man becomes closed to the path of truth and instead he becomes obstinate and headstrong in his own view.

«فَذَرْهُمْ فِی غَمْرَتِهِمْ حَتَّی حِینٍ (54)»

54.“ But leave them in their overwhelming ignorance for a time.”

Commentary

The worst kind of misleading is when Allah leaves man to his own devices: (“But leave them ...”). Disagreement and division lead to the abyss of perdition and bring down the anger of Allah and His Prophet (p.b.u.h.).

But people have cut off their affair.

“ But leave them in their overwhelming ignorance ...”

The above verse implies that when such is the case, one should leave them be in their ignorance, negligence, and confusion until the time of their death approaches when they will see the truth or, on the Day of Judgment when they will face the Divine punishment, because such people have no fate other than this.

The Qur’ānic word /hīn/ may refer to the time of their death, or the time of their punishment, or both.

The Arabic word /qamrah/ is derived from the word /qamara/ which means to destroy the effect of something. Then the water that rushes ahead on its way like a flood has been called /qamar/ or /qāmir/. The meaning of this word has afterward been extended to the sense of ignorance and the troubles that overwhelm man. Thus in the verse, the word means ignorance, negligence, confusion and misguidance.

«أَیَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِینَ (55)»

«نُسَارِعُ لَهُمْ فِی الْخَیْرَاتِ بَلْ لَا یَشْعُرُونَ (56)»

55.“Do they think that what We aid them with wealth and children,”

56.“We are hasting unto them of good things? Nay, they do not perceive.”

Commentary, verses: 55-56

Evaluating oneself and others only on the basis of wealth and offspring indicates a lack of common sense. (“... Nay, they do not perceive.”)

The previous verses talked about the danger of being doctrinally and ideologically obstinate and bigoted. Those obstinate groups and parties who have these tendencies are obsessively attached to their ideas, get a great deal of pleasure from the thought of their ascription to their particular belief system and close their minds to any attempt at investigation and inquiry into other religions. These latter two verses mention a part of other aspects of their self-conceit where the Qur’ān says:

“Do they think that what We aid them with wealth and children,”

“We are hasting unto them of good things? ...”

Do they think that having a great deal of property and offspring are proofs of the rightfulness of their belief and a sign of their spiritual greatness and closeness to Allah? No, it is not like that, as the verse announces:

“... Nay, they do not perceive.”

They are not aware that their very wealth and children are in fact a kind of punishment and chastisement or a means of trial and the beginning of the retribution for them. They are ignorant to the possibility that Allah might be giving them all kinds of blessings and favours in abundance so that the chastisement to come will be more painful for them. It is a fact that if the doors of grace are closed to man, he will be more able to suffer troubles and deprivations, but this is not the case when he is used to a life of comfort and luxury for then the smallest deprivation can be very excruciating for him.

Moreover, this abundance of blessings usually thickens the veils of ignorance and conceit before the eyes of the evil and arrogant persons to the extent that they cannot return to the Path of Truth.

The Arabic word /numiddu/ is derived from the word /imdād/ and /madd/ which means to make the deficiency of something perfect, or to prevent something from ending.

«إِنَّ الَّذِینَ هُمْ مِنْ خَشْیَةِ رَبِّهِمْ مُشْفِقُونَ (57)»

«وَالَّذِینَ هُمْ بِآیَاتِ رَبِّهِمْ یُؤْمِنُونَ (58)»

«وَالَّذِینَ هُمْ بِرَبِّهِمْ لَا یُشْرِکُونَ (59)»

57.“Verily those, who from fear of their Lord are cautious,”

58.“And those who believe in the Signs of their Lord,”

59.“And those who do not associate (aught) with their Lord,”

Commentary, verses: 57-59

Fear based on cognizant with a view to Allah’s grandeur is

a means towards development.

After negating the conjectures of those who are mostly self-conceited and ignorant, the Qur’ān turns to the state of the believers and those who compete in doing good and then it describes their main characteristics. At first, it says:

“Verily those, who from fear of their Lord are cautious,”

It is notable that the Qur’ānic word /xašyat/ does not mean just any kind of fear, but the kind of fear that is associated with kindness and respect.

In view of the fact that ‘khashyat’ is related to the heart whereas ‘ishfāq’ is related to action, the reason why this type of cause and effect is mentioned in the verse will be made clear. The verse in fact implies that the believers are those in whose hearts the fear based upon Allah’s grandeur is found, and its effects become manifested in ftieir deeds and in their observance of the Divine commands. In other words, the area where ‘khashiyat’ is perfected is the realm of ‘ishfāq’ where

khashiyat influences behavior and disposes one to fulfil one’s religious duties and refrain from sin.

The next verse says:

“And those who believe in the Signs of their Lord,”

This is to say, to have faith in the verses of Allah which is to believe in the Holy Qur’ān. All of the Qur’ān is the word of Allah from the ‘bā’ of the /bismillah/ of the first Sura to the ‘seen’ of ‘an Nās’, the last Sura totally have been sent to the Messenger of Allah (p.b.u.h.), and all of its commandments must be obeyed.

The third verse indicates that the true believers affirm the sublimity and transcendence of Allah above any kind of similarity or association. It says:

“And those who do not associate (aught) with their Lord,”

This means that they are pure monotheists. In fact, the negation of polytheism is a result and an effect of believing in the signs of Allah. In other words, having faith in the signs of Allah refers to the Divine positive characteristics and the negation of polytheism refers to His negative characteristics. Polytheism in this verse refers to any kind of polytheism whether hidden or open.

«وَالَّذِینَ یُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَی رَبِّهِمْ رَاجِعُونَ (60)»

60.“ And those who give what they give (in charity) while their hearts are full of fear that they must (finally) return unto their Lord,”

Commentary, verse: 60

The Arabic word /wajilah/ means worry and anxiety. The believer is afraid of Allah because he will have to stand before Him on the Day of Resurrection. (“... with hearts afraid ...”)

This verse mentions the stage of belief in the Resurrection and its effect upon the behaviour and the special attention of the true believers to Resurrection in practice when it occupies a central place in their thoughts.

The verse indicates that those who try their best to obey Allah in giving people their due and are aware that they will soon return to their Lord,feel guilt and fear that they might not have adequately performed their obligations. The verse says:

“ And those who give what they give (in charity) while

their hearts are full of fear that they must (finally) return unto their Lord,”

They are not like those who lack foresight, have low ambition, and think that they are the favorites and are among the near stationed of Allah and fall in a surprising state of personality because of doing some small good deed, and think themselves better than others. The true believers, on the contrary, when they do even the best of good deeds that might equal the worship of Jinn and man together, they say, as Imam Ali (a.s.) said: “Alas! Long is the journey of the Hereafter and small the supplies.”

These verses indicate that man’s spiritual perfection is realized in five stages:

1.The knowledge and gnosis which are the causes of fear: (“... who from fear of their Lord are cautious,”) (verse 57)

2.Enduring and profound belief in that which Allah has revealed: (”... who believe in ...”) (verse 58)

2.Charitableness in what Allah (s.w.t.) has bestowed upon a human being (“...give what they give (in charity) ...”) (verse 60)

3.Lack of conceit and, in its stead, concern that whatever good one had done one might not have been adequately sincere, or that it might have been rejected by his Lord or that one’s duty might have been something else rendering him unable to answer Allah on the Day of Judgment (“...while

their hearts are full of fear ...”)

61 اُوْلئَِکَ یُساَرعِوُنَ فِی الخَْیْرَاتِ وَهُمْ لهَاَ سَابقِوُنَ 61.“ These (are they who) hasten in good things and they are the foremost to (attain) them.”

Commentary, verse: 61

Fear of Allah and the Hereafter makes us hasten to do good deeds.

In the commentary of verse 56, it was said that some people think that having wealth and offspring are the cause of happiness and would make them hasten in doing good deeds. However, this verse implies that haste in doing good comes from knowledge, faith, sincerity, and charity accompanied by apprehension, and not what they imagine.

Contrary to what those who are ignorant and conceited think, real happiness and prosperity are not things possessed by the wealthy and affluent. Goodness, prosperity and Divine favour belong to that group of believers who are qualified with the aforementioned specialties and are outstanding in their morals and beliefs and thus are pioneers in doing good deeds. The verse says:

“ These (are they who) hasten in good things and they are the foremost to (attain) them.”

These couple of verses have an obvious and interesting logical progression that describe the attributes of this special group of believers: First, it starts with the fear of Allah born out of respect for Him.This is the motivating factor that makes them submit to Him and, negate all forms of polytheism. It ends with having faith in the Day of Resurrection and Allah’s Court of Justice, which causes us to do good deeds and to take responsibility for the quality of those deeds.

The Qur’ānic word /yusāri’ūna/ means outstripping others in speed. This interesting word expresses the state of believers who race in competing for a great and precious objective and indicates the relentlessness of the competitors in acts of goodness and righteous deeds.

«وَلَا نُکَلِّفُ نَفْسًا إِلَّا وُسْعَهَا وَلَدَیْنَا کِتَابٌ یَنْطِقُ بِالْحَقِّ وَهُمْ لَا یُظْلَمُونَ (62)»

62.“ And We do not task a soul but to the extent of its

ability, and with Us is Record which clearly speaks the truth, and they will not be dealt with unjustly.”

Commentary, verse: 62

In Islamic jurisprudence there is a rule based on this verse called: ‘the negation of distress and constriction’, which governs all Islamic rulings and holds priority over them. It means that when an obligation causes intolerable hardship, that obligation becomes nullified. The duties are not the same for all individuals. Everyone’s obligations are related to his or her physical, intellectual, and resource capabilities. Allah does not expect the obligations of the poor to be the same as that of the rich.

The verse says:

“ And We do not task a soul but to the extent of its ability, …”

The special attributes of the believers mentioned in the previous verses, that are the sources of all their good deeds,

bring this question forth that not anyone can acquire such attributes nor all individuals have the ability of doing them.

The verse implies that Allah never obliges a person to do more than his power and strength but He expects everyone to do as much as his intelligence and capability can accomplish.Divine duties and prescripts are in accordance with human strength and capability and whenever a duty exceeds one’s power, one becomes exempt from that duty and as the scholars of

methodology say, this method governs all Islamic ordinances and is prior to them.

It might be asked how will the deeds, big or small, of all

human beings be reckoned? The verse says:

“... and with Us is a Record which clearly speaks the truth, and they will not be dealt with unjustly.”

This refers to the Record in which all of man’s deeds are recorded and stands before Allah. It seems that this Record can speak and tell the truth in such a way that it is not possible to deny.

Another probability is that this Record is the Protected Tablet (al Lawh ul Mahfūz); moreover, the Qur’ānic phrase /ladaynā/ (‘with Us’) confirms the latter interpretation.

The verse, however, indicates the fact that every single deed of ours will be accurately recorded and none of them will be forgotten. Belief'in this fact encourages the righteous to do good deeds and dissuades them from doing wrong.

The Qur’ānic sentence ‘which speaks the truth' shows that the Record of man’s deeds is so plain and convincing that it does not need to be explained. As we have said before, it is as if the Record itself would speak and reiterate truths without the necessity of reading it.

The Qur’ānic sentence ‘... they will not be dealt with unjustly.’ refers to the fact that there will be no injustice when people are punished or rewarded for their deeds which are recorded accurately.

63 بَلْ قُلُوبُهُمْ فِی غمَْرَهٍ منِْ هَذَا وَلَهُمْ أَعمْاَلٌ منِ دُونِ ذَلِکَ هُمْ لَهاَ عاَمِلوُنَ 63.“But their hearts are in overwhelming ignorance of this (Record), and they have, besides that, other deeds which they are doing;”

Commentary, verse: 63

The previous verses spoke about the righteous, but this verse concerns the unbelievers, whose actions differ from those of the righteous, and the Arabic word /bal/ (but) at the beginning is for the transition of the matter.

The Arabic word /qamrah/ (here translated as ‘in ignorance’)means the water or the whirlpool mat engulfs man. Thus we get the impression that they are immersed in ignorance that penetrates their very souls. Since the statement of truth only influences those who are some how awake and aware, the verse immediately adds implying that the hearts of this group of obstinate infidels have sank so deeply in ignorance that they are heedless of the Record of the deeds, on the Day of Reckoning and Retribution, and of whatever the Qur’ān mentions about the Divine promise. The verse says:

“But their hearts are in overwhelming ignorance of this (Record),...”

To be overwhelmed by ignorance and unawareness does not let them see these truths clearly which would have awoken their consciences and, perhaps, make them return to Allah.

Interpreters have various opinions about the meaning of

the rest of the verse, which says:

“... and they have, besides that, other deeds which they are doing;”

Some say that it refers to the wrong deeds they do because of ignorance. (Thus the word /θālika/ here, translated as ‘that’, refers to their ignorance.) The Arabic word /’a‘māl/ (deeds) refers to the sins that they commit because of this very ignorance.

Other commentators say that the verse means that not only do they not believe in the true doctrine but that they are also from the point of action very corrupt. Yet others say that the verse means that the program and conduct of the unbelievers are completely different from those of the believers, so they follow two different paths.

In the final analysis, these apparently different interpretations are not inconsistent and can be reconciled with each other. What is important is that the source and cause of their evil deeds is the fact that their hearts are steeped in ignorance and unawareness.

«حَتَّی إِذَا أَخَذْنَا مُتْرَفِیهِمْ بِالْعَذَابِ إِذَا هُمْ یَجْأَرُونَ (64)»

«لَا تَجْأَرُوا الْیَوْمَ إِنَّکُمْ مِنَّا لَا تُنْصَرُونَ (65)»

64.“Until, when We seize the luxurious ones of them with punishment, behold, they groan.”

65.“(It will be said to them:) ‘Groan not this day! Surely you will not be helped by Us!”

Commentary, verses: 64-65

The Qur’ānic word /yaj’arūn/ means the howl of a dog or wolf when the animal is hurt. The likening of the groans of the tranquil negligent ones to the howl of a dog is a sign of their abjectness because of their worldly intoxication.

No other means except the Divine Punishment can awaken this conceited proud and tranquil group that is drowning in the pleasures of the world. Until such a time they will remain ignorant and negligent wallowing in their wealth, power and comforts when they are punished, and at that time they will howl like beasts, and they groan because of the heaviness of the Divine chastisement. The verse says:

“Until, when We seize the luxurious ones of them with punishment, behold, they groan.”

The next verse, addressing them, implies: Groan not in supplication this day! Verily you will not be helped by Us! it says;

“(It will be said to them:) 'Groan not this day! Surely you will not be helped by Us!”

Of course the wrongdoers are not limited to the ‘mutrafin’ (‘...those who receive the good things of this world ...’), who are mentioned here, it is either because they are the chiefs and

leaders of ignorance and deviation, or it is because their punishment will be more painful and severe.

The punishment mentioned here may be the punishment in this world, in the Hereafter or in both, and when Allah punishes them in this world or in the Hereafter they will cry loudly and supplicate. But at that time the dice has already been cast and the chastisement has been decided, so they will not be able to return.

Imam Sādiq (a.s.) says: Allah, The Blessed and The Exalted, has sworn that three groups have no place in Paradise: The group that rejects the commandments of Allah, the Almighty and Glorious; the group that does not obey the command of the leading Imam, and the group that does not give a believer his due.”⁽¹⁾

66 قَدْ کَانَتْ ءَایَاتِی تتُْلَی عَلیَکُْمْ فکَُنتُمْ عَلَی أَعقَْابکُِمْ تَنکِصوُن 67 مُستْکَبِْرِینَ بِهِ ساَمِراً تَهْجرُُونَ 66.“In deed My Signs used to be rehearsed to you, but you used to turn back on your heels,”

67.“In arrogance: talking nonsense about it (the Qur’ān), discoursing foolishly by night.”

Commentary, verses:66-67

Ignoring the prophets is not a sign of development and progress; rather it causes deterioration and regression. Divine rules and prescripts are essential to attaining perfection, and ignoring them causes our downfall, (“...you used to turn back on your heels.”)

This holy verse actually tells us the primary cause of their ominous fate. It indicates that in former times Allah’s Signs used to be rehearsed to you, but (instead of learning a lesson from them) you used to turn back on your heels. The holy verse says:

“In deed My Signs used to be rehearsed to you, but you used to turn back on your heels,”

The Qur’ānic word /tankisūn/ (here, turn back on ones heels) is derived from the word /nakās/ and means to regress or retreat. And the Arabic word /‘a’qāb/ is the plural form of /‘aqib/ which means the heel of the foot. The whole sentence means that when some people hear something that they are abhorrent of, they get so disturbed that they turn back on their beefs and go back in retreat.

The next verse means that not only do they turned back by hearing the verses of Allah, but they also maintained an arrogant and dismissive attitude towards the object of their revulsion as well. Moreover, they used to hold their nightly gatherings and vilify the Prophet (p.b.u.h.), The Holy Qur’ān, and the believers. The Qur’ān continues saying:

“In arrogance: talking nonsense about it (the Qur’ān), foolishly by night.”

The Arabic word /sāmiran/ is derived from the word /samar/ which means a chat or conversation at night. Some interpreters have said that the actual meaning of this word is ‘the reflection of the moon at night’, in which darkness and light blend into each other. This word is used for a nighttime conversation under the moonlight. It has been narrated that the Arab polytheists used to gather around the Ka‘bah on moonlit nights and talk against the Prophet (p.b.u.h.). In Arabic, a dark or wheat colored person is described as /samrā’/, for whiteness and blackness is mixed in him.

The Arabic word /tahjurūn/ (talking nonsense) is derived from the word /hajr/ which originally means ‘to keep away from’ or to desert. It also means the delirious speech of a sick person whose words are, in that state, unpleasant and cause others go away. The Arabic word /hujr/, which is also related to that word, means obscene language that makes others leave the speaker.

This latter meaning is meant in the above verse. It means they sat up until late at nights and, as sick ones, they talked in delivian and obscene language.

This is the way and method of the people who are weak, despicable, and lacking in intelligence. They do not choose to express their views in public in the light of day, and do not rely on their intellect and reason. Instead, they cowardly

choose the darkness of the night when people are sleeping and cannot see them to vilify others, console each other and advance their evil aims.

The Holy Qur’ān implies that the reason for their misery and punishment was that they were not brave enough to accept The Truth, refusing to submit to the Signs of Allah in humility and they did not treat the Prophet (p.b.u.h.) with reason and respect. If they did they could find the path of the truth.

«أَفَلَمْ یَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُمْ مَا لَمْ یَأْتِ آبَاءَهُمُ الْأَوَّلِینَ (68)»

«أَمْ لَمْ یَعْرِفُوا رَسُولَهُمْ فَهُمْ لَهُ مُنْکِرُونَ (69)»

«أَمْ یَقُولُونَ بِهِ جِنَّةٌ بَلْ جَاءَهُمْ بِالْحَقِّ وَأَکْثَرُهُمْ لِلْحَقِّ کَارِهُونَ (70)»

68.“Have they not pondered over the statement (of the

Qur’ān), or has anything come to them that did not come to their fathers of old?”

69.“ Or do they not recognize their Messenger, that they reject him?”

70.“Or do they say: 'There is a madness in him’? Rather

he has brought them the Truth, but most of them hate the Truth.”

Commentary, verses: 68-70

The first cause of a people’s misfortune and misery is when they cease to think and reflect. Not only is the Holy Qur’ān a book for recitation but it is a book for contemplation and reflection as well, and anyone who will ponder its words will discover its profound truths.

The former holy verses spoke about the excuses that the unbelievers made to justify their deeds, and the firm answer to them. These verses concisely show five real reasons why the unbelievers shunned the truth:

First, the Qur’ān says:

“Have they not pondered over the statement (of the

Qur’ān) ...”

Following the previous verses which were about the unbelievers’ opposition against the Prophet (p.b.u.h.), the first cause of their misery is that they did not think and ponder over

the content of the Prophet’s call; were it the opposite, their problems would no longer have existed.

Secondly it says:

“... or has anything come to them that did not come to their fathers of old?”

This indicates that when the Prophet (p.b.u.h.) had invited them to the belief in the Oneness of Allah, the belief in the Resurrection, and to good deeds and purity, they would make excuses that these were ideas too novel for them to accept, and that if they had been true, Allah Who is merciful to all human beings, would have revealed them to their ancestors. However, when we consider the fact that the Prophet's message is the same in principle and origin as that of the previous prophets, this excuse becomes devoid of meaning.

The fourth reason that they proffered for shunning the

truth is as the next verse says:

“ Or do they not recognize their Messenger, that they reject him?”

They behaved as if the Prophet (p.b.u.h.) was someone unknown to them and thus they were rather reluctant to give credence to his message. But they had known him quite well, for he had been among them for his whole life and was so faithful to his covenants and word that he gained fame among them as ‘the Trustworthy’ in Arabic, ‘Al Amīn’. They confessed to his knowledge and reason. His parents and his tribe were known for them. Again, this excuse lost its validity in the light of this verse.

The fifth excuse they advanced for rejecting the Prophet's

message is mentioned in the verse which says:

“Or do they say: ‘There is a madness in him’? ...”

This means mat although they might have known him well,

they did not have confidence in the soundness of his intellect.

It was possible that his words could have been produced by madness, for they did not accord with public opinion; and disregarding the traditions is itself a reason for madness.

The Holy Qur’ān refutes all of these excuses of theirs by

immediately saying:

“... Rather he has brought them the Truth, but most of them hate the Truth.”

These are the words of wisdom but, because the wise words of the Qur’ān were not in accord with their uncontrolled passions, they denied them and labeled them insane. It is for this reason that the enemies of religion sully and scandalize the personalities of those close to Allah in order to preserve their corrupt ideologies. However, the truth must be proclaimed even though the majority of society might be averse to it.

«وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ لَفَسَدَتِ السَّمَاوَاتُ وَالْأَرْضُ وَمَنْ فِیهِنَّ بَلْ أَتَیْنَاهُمْ بِذِکْرِهِمْ فَهُمْ عَنْ ذِکْرِهِمْ مُعْرِضُونَ (71)»

71.“And if the Truth had followed their low desires,

certainly the heavens and the earth, and whoever therein would have perished! Rather, We have sent them their

Reminder (the Qur’ān), but they turn away from their

Reminder.”

Commentary, verse: 71

If the Truth accorded with people’s desires, the order of existence would be destroyed for people’s desires, even the desires of one person,never remain constant in different points of time.

Therefore, this noble verse says:

“And if the Truth had followed their low desires, certainly the heavens and the earth, and whoever therein would have perished!...”

This situation is because reason is not the only factor that determines people’s motivations and desires for, in many cases, people also follow their evil passions. If the rules of existence were in conformity with these deviant drives, chaos, anarchy and corruption would prevail over the whole world! In order to emphasize more this matter, the verse says: “... Rather, We have sent them their Reminder (the ⁽¹⁾

Qur’ān), but they turn away from their Reminder.”

72 أمَْ تَساَْلُهُمْ خَرْجاً فخََرَاجُ رَبّ-ِکَ خیَْرٌ وَهوَُ خیَْرُ الرَّ ازقِیِنَ 73 وَإِنَّکَ لتََدْعُوهُمْ إِلَی صِراَطٍ مُستْقَِیمٍ 72.“Or is it that you ask them a recompense? But the

recompense of your Lord is the best: He is the Best of the sustainers.”

73.“And verily you call them unto the Straight Way.”

Commentary, verses: 72-73

The Arabic word /xarj/ means that which is consumed, however ‘kharaj’ means a fixed amount determined as a tax or rent on land. (Mufradāt by Rāqib)

One must not ask for money to propagate religion. Allah is the One Who guarantees the sustenance of those who do that. This holy verse implies that whether the excuse of their escape from the truth was that the holy Prophet (p.b.u.h.) might ask a recompense from them for his call, while the recompense of Allah would certainly be better, ands He is the Best for giving sustenance. The verse says:

“Or is it that you ask them a recompense? But the

recompense of your Lord is the best: He is the Best of the sustainers.”

Undoubtedly if a spiritual leader asks people for material reward and recompense for his call, not only would he provide an excuse for some pretext seekers to avoid him because of not having the financial resources, but he could also be accused of using his call to the Truth as a business to earn a living.

Furthermore, what does this human being have to give to another? Is not all sustenance in the hands of Allah, the Provider and the All-Powerful? The previous verses, however,

have already shown that the five major excuses that these blind-hearted people advanced to avoid yielding to the Truth and justified their opposition with only unfounded pretexts.

The Qur’ān here illustrates the sincerity of the Prophet (p.b.u.h.) and the truth of his call; it is that he does not seek any material gain from the people. If he did so, it would have provided one more excuse for the obstinate unbelievers to use against him.

As a general conclusion, the next verse says:

“And verily you call them unto the Straight Way.”

It is ‘the Straight Way’ whose signs are obvious for those who do not blind themselves and soon it will be evident to those who are not minute.

We know that the Straight Way is the shortest distance between two points and is the only way, but there are endless divergent paths to its left and right.

In some narrations ‘the Straight Way’ has been interpreted to mean the guardianship of Imam Ali (a.s.)⁽¹⁾,

but as we have said may times such narrations are the statement of some of the clear examples of the original meaning and they never contrast the existence of other examples, such as: the Qur’ān, belief in Allah, Resurrection, Holy war, and justice.

74 وإِنَّ الَّذِینَ لاَ یُؤْمنِوُنَ بِالاخَِرَهِ عنَِ الصّ-ِرَاطِ لنَاَکبِوُنَ 74.“And verily those who do not believe in the Hereafter are deviating from the Way.”

Commentary, verse: 74

Having faith in the Resurrection keeps us upon the Straight Way, and the lack of faith in the Resurrection makes us deviate from it. That is why, the Qur’ān in this verse says:

“And verily those who do not believe in the Hereafter are deviating from the Way.”

The Arabic word /nākib/ is derived from the words /nakab/ and /nakūb/ meaning deviation and turning back the world.

It is clear that the purpose of ‘the Way’, mentioned in this verse, is ‘the Straight Way’ which was mentioned in the former verse.

Certainly he who deviates from ‘the Straight Way’ in this world will deviate from the way that leads to Paradise in the Hereafter and will fall into Hell, for whatever a person has in Hereafter are the direct results of his actions in the world. The verse stresses the relation of lack of faith in the Hereafter to deviation from the Way of Truth. This is because man does not feel any sense of responsibility when he does not believe in the Resurrection.

Imam Ali (a.s.) said: “Allah has appointed us,(the religious leaders), as His gates (towards realizing His gnosis) and His path and His way by which (people can) reach Him. Thus,

those who deviate from our guardianship or prefer others over us verily they are diverging from the Way of the Truth.”⁽¹⁾

Here are some characteristics and qualities of the religious leaders extracted from the former verses.

These Divine leaders were known for their goodness and their kindnesses. If they were as unknown and mysterious, as the verse says, “Or do they not recognize their messenger, that they reject him?”⁽²⁾

The hypocrites would have had an excuse to dismiss their known Divine call because they would have been unknown to them.

In the course of their missions, they have never yielded to the desires and whims of people, unlike today where leaders are expected to submit to public opinion. They remained steady in propagating the doctrine of the Truth, even though it might not have pleased a large number of people. In addition, they did not ask for any material reward for their mission and bore all kinds of deprivation, for relying on others for their sustenance would have constricted their freedom of thought and language to present the Divine message.

So only the Prophet’s Family (Ahl-ul-Bayt) (a.s.) possess these noble qualities, therefore the Prophet (p.b.u.h.) said: “The likeness of my Ahl-ul-Bayt(progeny)is similar to Noah’s Ark;those who embark upon this ship will be saved, and those who do not embark upon it will be drowned.” This tradition has been narrated by one hundred of great Sunni scholars, and among the Shi‘ite scholars,it has gained the state of successive transmission. It has been mentioned in the following books: Al-Ghadīr, Vol. 4, P. 177, Ihqāq ul-Haqq, part 9, P. 270, and

Nafahāt ul-’Azhār fī Khūlasah ‘Abaqāt ul-’Anwār (by Sayyid Ali Hussaynī Mīlānī) part 4, P. 11.

In this context, there is another famous tradition that has been successively transmitted by Shi‘ites and Sunnis: Jābir ibn ‘Abdullah-i-’Ansārī said: “I said: ‘O Messenger of Allah, we have known Allah and His Apostle; then who is ’Ulul’Amr, those that Allah has made their obedience the same as your obedience?’ Then, the Prophet (p.b.u.h.) said: ‘O Jābir! they are, after me, my successors and the Guides of Muslims; the first of them is Ali-ibn-Abītālib; then (Imam) Hassan, and (Imam) Hussayn; then Ali-ibn-il-Hussayn; then Mohammadibn-Ali; known in the Turah as Bāqir, whom you will see. O Jābir! when you visit him, give my regards to him. After him, there is Sādiq, - Ja‘far-ibnMuhammad; and after him Mūsaibn-Ja‘far; then Ali-ibn-Mūsā; then Muhammad-ibn-Ali; then Ali-ibn-Muhammad, then Hassan-ibn-Ali; and after him (there comes) Al-Ghā’im, whose name and sir-name is the same as mine. He is Allah’s Authority on the Earth and His Remainder amongst His servants. He is the son of (Imam) Hassan-ibn-Ali (al-‘Askarī). This is the very personality by whose hands Allah will open the Easts and the Wests of the worlds, and this is the very personality who will be absent from his followers and his lovers in which his mastership can not be proved by a statement of anyone except for the one whose heart Allah tests for Faith.”

This tradition has been quoted in the Commentary of Sura An-Nisā’, No. 4, verse 59. Again ⁽¹⁾,

this tradition has been narrated in Manhaj us-Sādiqīn, The Great Commentary, and other commentaries such as Sāfī, Majma‘ ul-Bayān, Burhān,

Nūr-uth-Thaqalayn, Jawāmi‘-ul-Jāmi‘, and so on. Moreover Sunnis have also narrated this tradition: you can refer to Ihqāq ul-Haqq, Vol. 3, P. 425, and Fakhr-i-Rāzī’s commentary after the above-mentioned verse, Yanābī‘ ul Mawaddah, P. 117, Farāid us-Samtayn by Hamwīnī, Vol. 1, P. 312 Al-Ghadir by the Late Amīnī, ‘Abaqāt ul-’Anwār, and other books by Sunnis and Shi‘ites.

Also we read in Yanābī‘-ul-Mawaddah narrated from the book Mawaddat al-Qurbā by Sayyid Ali Hamadānī Shāfe‘ī that Abūthar Ghaffārī said that the Prophet (p.b.u.h.) said: “Ali is the gate of my knowledge. After me he will tell my people what has been sent to me. After me, loving him is to have faith, being hostile towards him will be hypocrisy, and looking at him with affection will be worship.”

This tradition has been narrated by Daylamī in Firdaus alAkhbār, Hamwīnī in Farā’id-us-Samtayn, and Ibn Maghāzilī Shāfi‘ī in Manāqib.

It has been cited in the Book of Wasīlah, and Nuzul-usSā’rīn fī Ahādīth Sayyid-ul-Mursalīn from Umm-us-Salamah, the Prophet’s wife who said that the Prophet (p.b.u.h.) said: “Alī ibn Abī Tālib (a.s.) and his Shiites will be successful on the Day of Resurrection” This tradition has been narrated by Hamwinī Shāfi‘ī in Farā’id us-Samtayn, chapter 21 and

Manāwī in Kunūz-ul-Haqā’iq, in the margin of Jāmi‘-usSaqīr, Vol. 2, P. 21 by Suyūtī, and Sibt ibn Jawzī in Tathkirah Khawās ul-’A’immah, P. 31, and Khārazmī in Manāqib, P. 66, have narrated it from Umm-us-Salamah. It has also been narrated in the book The Explanation of Jāmi‘-us-Saqīr and the book Suyūti, Vol. 2, P. 21

«وَلَوْ رَحِمْنَاهُمْ وَکَشَفْنَا مَا بِهِمْ مِنْ ضُرٍّ لَلَجُّوا فِی طُغْیَانِهِمْ یَعْمَهُونَ (75)»

75.“ If We had mercy on them and removed the distress which is on them, they would obstinately persist in their transgression, blindly wandering on.” Occasion of the Revelation:

In the books of commentary on titled: Kanz ul-Daqā’iq and Rūh ul-Bayān, we read that once there had been a famine in Mecca and Abū Sufyān asked the Prophet (p.b.u.h.) to pray. The Prophet (p.b.u.h.) prayed and because of this the famine ended, then this verse was revealed.

Commentary, verse: 75

Wealth and comfort are manifestations of Divine mercy, but unbelieving men misuse their opportunities and respites. The Qur’ān says: (“... those who believe not in the Hereafter... would obstinately persist in their transgression.”)

The previous verses spoke of the various excuses that the deniers of the Truth made to disobey the call of the prophets. In these verses Allah talks about awakening them and giving them the final argument.

The verse indicates that first of all Allah bestows blessings upon them to awake. Then it implies that even if Allah showers blessings upon them and keeps away waves of disaster from them, they are so impure that they persist in their disobedience and they remain wandered in this field. The verse says:

“ If We had mercy on them and removed the distress

which is on them, they would obstinately persist in their transgression, blindly wandering on.”

76 وَلَقَدْ أخََذْنَاهُم بِالْعَذَابِ فمَاَ استْکََانُوا لِربَّ-ِهِمْ وَماَ یَتَضَرَّ عوُنَ 76.“And indeed We inflicted chastisement on them, but

they were not submissive unto their Lord, nor do they humble themselves,”

Commentary, verse: 76

An Islamic tradition says that the Arabic word /’istikānat/ means ‘to humble oneself’, and the word /tadarru‘/ means ‘to raise the hands in supplication’. The previous verse was about the obstinate unbelievers, indicating that if Allah had mercy on them they would obstinate and do not improve themselves. It indicates Allah grasped them with punishment, but they did not humble themselves unto their Lord, because: there is often no use in preaching to a black hearted one.

The verse also implies that sometimes they were taught a lesson through calamities to be on their guard but they had no effect upon them. The verse says:

“And indeed We inflicted chastisement on them, but they were not submissive unto their Lord, nor do they humble themselves,”

The Qur’ānic word /tadarru‘/ is derived from the Arabic word /dara‘a/, which means to grasp an udder, and the word /tadarru‘/ means the one who milks. This word has been extended to mean the yielding associated with humility. Thus the verse implies that these catastrophic events did not remove them from the state of conceit and transgression and they did not submit the truth .

If some narrations say that the word /tadarru‘/ means raising the hands at the time of prayer and supplication, this is actually expressing one of the extensions of this vast meaning.

«حَتَّی إِذَا فَتَحْنَا عَلَیْهِمْ بَابًا ذَا عَذَابٍ شَدِیدٍ إِذَا هُمْ فِیهِ مُبْلِسُونَ (77)»

77.“Until, when We open against them a gate of severe chastisement, behold! They will get into despair at it.”

Commentary, verse: 77

The Arabic word /mublis/ is derived from the word /iblās/, which means the grief and sorrow that overcomes man after a severely traumatic and bitter event that usually makes him silent, astonished and full of despair. Of course, the gates of Divine chastisement are closed to us, but our obstinacy and stubbornness towards the Truth cause Allah to open these gates to us.

The following principles are observed in all the stages of

education to which Allah subjects man:

1.He behaves kindly and gracefully with him.

2.He punishes him in order to admonish him.

3.He often inflicts ultimate punishment upon him causing

misery and helplessness (“... a severe chastisement...”)

That is why the Qur’ān in this verse indicates that Allah continues giving them these favours, blessings and awakening chastisements when they continue their disobedience and their obstinacy. Until when, as the verse says:

“Until, when We open against them a gate of severe chastisement, behold! They will get into despair at it.” In fact, Allah inflicts two kinds of punishment:

A) Punishments that teach

B) Punishments that obliterate and cause despair Punishments that teach put man into troubles so that he can experience his weakness and incapability and stop being conceited.

Punishments that obliterate are inflicted upon incorrigible people to root them out, for they have no right to live in this system. They are thorns in the path of human perfection and must be eliminated.

With regard to the objective of the Qur’ānic phrase, “...a gate of severe chastisement ...” there are different views among the commentators:

Some say that it is death and the punishment of the Day of Resurrection respectively.

Some others say that it refers to the severe famine that had afflicted the unbelievers for some years due to the Prophet’s (p.b.u.h.) curse. Staple items of food became very scarce and the people had to eat things that none like to consume them in normal case.

Some say that it refers to the painful punishment particular to the incorrigible ones that the Muslim fighters inflicted upon the unbelievers in War of Badr.

Another possibility is that it does not refer to any special group, but is a general rule governing Divine punishments that start with mercy and are then followed by punishments that educate people and, finally, ending up with punishments that obliterate.

Section 5: Even the Disbelievers .helplessly Acknowledge the Glory of Allah

Point

Though people disbelieve, in the veracity of the Apostle of Allah but when questioned about the Divine Glory they have to helplessly acknowledge that the things of heavens and the earth is only His, and all Glory belongs only to Him, and yet they join false gods with the One True God assign issues to Him though their own admissions prove their false belief.

«وَهُوَ الَّذِی أَنْشَأَ لَکُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ قَلِیلًا مَا تَشْکُرُونَ (78)»

«وَهُوَ الَّذِی ذَرَأَکُمْ فِی الْأَرْضِ وَإِلَیْهِ تُحْشَرُونَ (79)»

78.“ He it is Who produced for you hearing, and eyes, and hearts (minds);(very) little it is what you give thanks.”

79.“ And He it is Who multiplied you in the earth, and unto Him you shall be mustered.”

Commentary, verses: 78-79

Remembrance of Divine Blessings often paves the way for gnosis and thanksgiving. Therefore, The Holy Qur’ān tries to arouse this sense of thanksgiving by mentioning the Divine blessings. The verse says:

“ He it is Who produced for you hearing, and eyes, and hearts (minds);(very) little it is what you give thanks.”

The emphasis is put on these three things, ‘hearing, sight and understanding’, because they are the main means of gnosis. Physical phenomena are mostly perceived through the ear and eye. Mental issues are understood through the mind.

To comprehend how important the senses of vision and audition are, it will be enough to imagine the state that man would be in if these senses were lost, how limited his world would be, how empty of light and awareness! By losing these senses, he might even lose other faculties under his control, such as the ability to speak, which is assisted in its function through audition and acts as a means of communicating with others. (Those who are congenitally deaf are usually always impaired of speech as a consequence.)

Thus, these two senses are the keys to the world of perceptible things. The mind, however, is the key to the metaphysical world, and it criticizes, concludes, generalizes, and analyzes the data provided by those two senses.

Should not those who do not thank Allah for these great means of knowledge be blamed and justly punished? Does not contemplating the intricacies of these three faculties suffice to make man familiar with his Creator?

It is obvious why the blessings of the ear and eye precede that of the understanding. But why does the blessing of the ear come before that of the eye?Scientific research has shown that the ear of a newborn starts to function before its eyes begin to do so. This is because the environment of the womb is without light and the eyes can see nothing. The ear is not the same. The fetus can hear while in the womb and is familiar with the sound of its mother’s heart and even her voice.

The mention of these three invaluable favours motivates us to seek knowledge of the One Who has granted them to us.

Some of the scholars of religion say that such knowledge leads us to thanking Him for these gifts, which is the basis for the rational obligation of knowing Allah.

The next verse speaks of one of the most important signs

of Allah, which is the creation of man from the earth:

“ And He it is Who multiplied you in the earth,...”

And, because the human being is made of earth, he will return to it, and will be raised up and then will be mustered unto Him. The verse continues saying:

“... and unto Him you shall be mustered.”

If we ponder over the fact that we are made of earth, it will be enough for us, the mortals, to know the Giver of Existence and understand the possibility of the Resurrection.

«وَهُوَ الَّذِی یُحْیِی وَیُمِیتُ وَلَهُ اخْتِلَافُ اللَّیْلِ وَالنَّهَارِ أَفَلَا تَعْقِلُونَ (80)»

80.“ And He it is Who gives life and death, and to Him

belongs the alternation of the night and the day. Have you then no sense?”

Commentary, verse: 80

Point

Monotheism is mainly achieved through contemplation

and reflection. (“.. .Have you then no sense?”)

After speaking about the proliferation of human beings, the Qur’ān turns to the issue of life, death, and the alternation of day and night which are of the great signs of Allah. It says:

“ And He it is Who gives life and death, and to Him

belongs the alternation of the night and the day. Have you then no sense?”

Thus, these recent three verses start with motivating us to know Allah and then end with mentioning some of the most important signs in the microcosm and the macrocosm. In other words, they mention man’s journey from birth to death and his return to Allah, all of which, are at the mercy of Allah and decided by His will.

Note: The creation of life and death is juxtaposed with the creation of ‘day’ and ‘night’, for light and darkness in the world of existence are like death and life in the world of living creatures. As the world of existence moves and functions under the rays of light and becomes still and motionless under the curtain of darkness, living creatures also begin their movement with the light of life and cease it and its function with the darkness of death. Moreover, both of them are gradual phenomena.

The alternation of day and night means that one of them takes the place of the other. It can also mean their gradual lengthening and contraction, which result in the four seasons of the year and are important factors in the life of the plants. These factors all serve to guide us to knowing and thanking Allah. Thus, at the end of the verse it says: “... Have you then no sense?”

Some Traditions on the Intellect

1.The Prophet (p.b.u.h.) said: “Intellect is something by which Paradise will be detained and through which the pleasure of Allah is achieved.”⁽¹⁾

2.Imam Ali (a.s.) said: “The intellect guides and

ignorance misleads.”⁽²⁾

3.Imam Ali (a.s.) said: “Allah, the Glorified, has not distributed anything better than the intellect among His servants.”⁽³⁾

4.Imam Hassan al-Mujtabā (a.s.) said: “By means of the intellect one can achieve both the goodness and reward of this world and the Hereafter and the one who has no intellect is deprived of the benefits and advantages of them all together.”⁽⁴⁾

5.Imam Ridā (a.s.) said: “The intellect is the friend of

every man, and his enemy is his ignorance.”⁽⁵⁾

6.Imam Ali (a.s.) said: “One cannot overcome the world except by the power of the intellect.”⁽⁶⁾

7.The Prophet (p.b.u.h.) said: “Man’s religion is his

intellect and whoever has no intellect has no religion.”⁽¹⁾

8.Imam Sādiq (a.s.) said: “Pondering much on science (and knowledge) opens the gate of the intellect.”⁽²⁾

9.The Prophet (p.b.u.h.) said: “Everything has a tool (and a support), and the believer’s tool (and support) is the intellect. Everything has a vehicle and man’s vehicle is the intellect. Everything has an end and the end of worship is the intellect. Every nation has a guardian and the guardian of the worshippers is the intellect. Every merchant has a capital and the capital of the strivers is the intellect. Everything ruined is mended by something and the Hereafter is mended by the intellect. Every traveler has a tent in which he takes refuge and the tent of the Muslim is the intellect.”⁽³⁾

«بَلْ قَالُوا مِثْلَ مَا قَالَ الْأَوَّلُونَ (81)»

«قَالُوا أَإِذَا مِتْنَا وَکُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ (82)»

«لَقَدْ وُعِدْنَا نَحْنُ وَآبَاؤُنَا هَذَا مِنْ قَبْلُ إِنْ هَذَا إِلَّا أَسَاطِیرُ الْأَوَّلِینَ (83)»

81.“ Nay, but they say the like of what the ancients said.”

82.“ They say: ‘What! When we die and become dust and bones, shall we then be raised up again?”

83.“ Certainly we and our fathers have been promised this aforetime; this is naught but fables of the ancient.”

Commentary, verses: 81-83

The Arabic word /’asātīr/ is the plural form of /’ustūrah/, meaning a story or legend that is false. The word /’ustūrah/ itself is derived from the word ‘satr’, meaning line. Thus words that come one after the other can be said to line up. The Qur’ān mentions nine times from the tongue of the unbelievers this word to oppose the message of the prophets. They had no reasons or arguments to refute them; their only responses to the Truth were incredulity and denial, (“...shall we then be raised up again?...”)

In the previous verses, those who denied the oneness of Allah and the Resurrection were called to ponder the world of existence and the signs in the microcosm and macrocosm. Now,as these verses indicate,they have abandoned intellectual thinking and simply, blindly imitate their ancestors, and have dismissed the Resurrection as tales of the ancients. The verse says:

“ Nay, but they say the like of what the ancients said.”

But their argument about the denial of Resurrection is also the same thing that the ancients used to say. Then their exact words are reiterated in the next verse:

“ They say: ‘What! When we die and become dust and bones, shall we then be raised up again?”

This question of theirs shows that the unbelievers were rather ignorant, for if they had contemplated their creation in this world, that is, the possibility of their coming into existence from nonexistence, then they would have been able to conclude that their resurrection from the dead would have been just as possible and they would confess that Allah is their Creator.

In the next verse, they indicate that this is an unbelievable action. Such things have been promised to us and our forefathers before. They are nothing but fables of the men of old.

The verse says:

“ Certainly we and our fathers have been promised this aforetime; this is naught but fables of the ancient.”

By this, they mean that their re-creation, the Reckoning, Paradise, and Hell are nothing but mere fancy.

«قُلْ لِمَنِ الْأَرْضُ وَمَنْ فِیهَا إِنْ کُنْتُمْ تَعْلَمُونَ (84)»

«سَیَقُولُونَ لِلَّهِ قُلْ أَفَلَا تَذَکَّرُونَ (85)»

«قُلْ مَنْ رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِیمِ (86)»

«سَیَقُولُونَ لِلَّهِ قُلْ أَفَلَا تَتَّقُونَ (87)»

84.“ Say: ‘Whose is the earth and whosoever is in it, if you have knowledge?’”

85.“ They will say: ‘Allah’s’. Say: ‘Will you not then remember?’”

86.“ Say: ‘Who is the Lord of the Seven Heavens, and the Lord of the Mighty Throne?’”

87.“ They will say: ‘Allah’s’. Say: ‘Will you not then keep from evil?’”

Commentary, verses: 84-87

The Arabic word /rabb/ means an owner who intends to maintain and manage his estate. It also means educator and trainer. The Qur’ānic word “Arsh’ is used here to mean the Throne of Allah, which is beyond the Seven Heavens. When this word is applied to Allah it means the totality of the world of existence, which is ruled by Allah. “...His Throne includes the heavens and the earth...”⁽¹⁾

Since the unbelievers and the polytheists were more afraid of the Resurrection than anything else, they consequently avoided it and their responsibilities by making various kinds of excuses and using delicate tricks. The Holy Qur’ān thus placed emphasis on the Resurrection and elaborately explained it.

Thus, in the verses under discussion, the Holy Qur’ān refutes the faulty logic of the rejecters of Resurrection with three arguments:

1.Allah’s ownership of the world of existence.

2.His Lordship.

3.His sovereignly over the whole world of existence.

The conclusion here is that from every aspect Allah is capable of causing the Resurrection and His justice and wisdom necessitate that the Hereafter must be a reality after the end of this world. It is notable that in the answers to every one of the questions posed in the verses above, the unbelievers confess the reality of Allah (s.w.t.) as the Lord and Master, contradicting their very attitude and belief. At first, the Qur’ān announces:

“ Say: ‘Whose is the earth and whosoever is in it, if you have knowledge?’” Here is their answer:

“ They will say: ‘Allah’s’. Say: ‘Will you not then remember?’”

This clear answer is based on their innate disposition that testifies to the belief in Allah, the Creator of the existence. This answer, however, contradicts the egoistic claims that issue from their mouths and because of this the Qur’ān replies to them: “Will you not then remember?”

After such a clear and explicit confession, how could they think that a human being’s resurrection after death would be unlikely and beyond Allah’s all embracing power?

Through the next holy verse, the Qur’ān orders that the

unbelievers should be asked again:

“ Say: ‘Who is the Lord of the Seven Heavens, and the

Lord of the Mighty Throne?’”

Once again, they answer, automatically out of their own innate monotheistic disposition and their belief in Allah, as the Creator of the whole existence. The verse says:

“ They will say: ‘Allah’s’....”

But in spite of this explicit confession, they still do not fear Allah and deny the Resurrection and the return of man to life again, so they are asked in response:

“... Say: ‘Will you not then keep from evil?’”

«قُلْ مَنْ بِیَدِهِ مَلَکُوتُ کُلِّ شَیْءٍ وَهُوَ یُجِیرُ وَلَا یُجَارُ عَلَیْهِ إِنْ کُنْتُمْ تَعْلَمُونَ (88)»

«سَیَقُولُونَ لِلَّهِ قُلْ فَأَنَّی تُسْحَرُونَ (89)»

«بَلْ أَتَیْنَاهُمْ بِالْحَقِّ وَإِنَّهُمْ لَکَاذِبُونَ (90)»

88.“ Say: ‘In Whose hand is the dominion of all things,

and Who protects (all), but is never protected, if you have knowledge?’”

89.“ They will say: ‘(It belongs) to Allah.’ Say: ‘How then are you bewitched?’”

90.“ Nay, We have brought them the Truth, and verily they are liars.”

Commentary, verses: 88-90

In the first holy verse here they are asked again about the sovereignty over the heavens and the earth. The noble verse announces:

“ Say: ‘In Whose hand is the dominion of all things, and

Who protects (all), but is never protected, if you have knowledge?’”

They know who the absolute sovereign is, for here is their answer:

“ They will say: ‘(It belongs) to Allah.’ ...”

Nevertheless, they say something far from the truth their hearts claim and thus they are deluded.

“... Say: ‘How then are you bewitched?’”

These are the facts that they confess to at every stage.They acknowledge Him as the Owner of existence, and they confess

that He is the Creator of all things and is the All Wise Manager and Ruler. Can He Who has such power and ability, Whose dominion is so all pervasive not be able to gather together and reconstitute a human being who had passed away and had returned to dust, given that he had been made from dust in the beginning?

Why did they evade the facts? Why did they condemn the Prophet (p.b.u.h.) as insane or as a sorcerer, when their hearts confessed that these facts were true? Indeed they belied with their egos what they believed in the core of their being. The verse says:

“ Nay, We have brought them the Truth, and verily they are liars.”

This phrase implies that what had been sent to them through the Prophet (p.b.u.h.) was not magic or anything else, it was the Truth but they refused to acknowledge it.

Allah and His prophets had left no stone unturned when they proclaimed the message. Those who have closed their eyes to it have deviated and, indeed, many of them stubbornly stick to their lies.

From the verses of The Holy Qur’ān, it can be accurately inferred that the deniers of the Resurrection were mostly against the idea of a physical resurrection. They thought it is incredulous that a human being, who had disintegrated into dust, could be returned to life. Because of this, many verses stress upon the power of Allah and show examples of it in the world of existence in order to eliminate this skepticism and their wonder.

In the verses above, this issue is addressed in three ways: A) His power over the earth and its inhabitants.

B) The heavens and the Mighty Throne.

C) The power of His management over the world of creation.

These three ways can be placed under one heading; guiding and challenging the unbelievers while they are presented as responses to their various opinions.

There is another probability that each of these three issues refers to one of view points of the deniers of Resurrection. It implies that if their denial is based on the idea that human beings that have been dead and gone would be outside Allah’s power, they are wrong, for they acknowledge that Allah is the Lord of the earth and all that is within it.

If it is because resurrecting the dead requires a powerful Lord, they themselves call Him the Lord of the heavens and the ‘Arsh.

If this denial is because they doubt the existence of an all powerful administrator of this world and the world to come or the giving of a new life to the dead, this denial would not be valid because they have acknowledged the power of His management over the entire world of existence and that He looks after the needs of all creatures. Thus, there is no room for their denial.

The concordance of the unbelievers’ answers (“They will say: ‘(It belongs) to Allah...”)⁽¹⁾

strengthens the first commentary.

It is interesting that the first, second, and third answers

respectively appear in the following forms:

“... Will you not then remember?” (verse 85)

“... Will you not then keep from evil?” (verse 87)

“... How then are you bewitched?” (verse 89)

These reproaches and reprimands, indeed, as the discourse progresses show a logical progression in educating and guiding the unbelievers. Condemning a person has three levels; first, a light upbraiding, then a firm reprimand, and finally a severe scolding.

«مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَمَا کَانَ مَعَهُ مِنْ إِلَهٍ إِذًا لَذَهَبَ کُلُّ إِلَهٍ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَی بَعْضٍ سُبْحَانَ اللَّهِ عَمَّا یَصِفُونَ (91)»

«عَالِمِ الْغَیْبِ وَالشَّهَادَةِ فَتَعَالَی عَمَّا یُشْرِکُونَ (92)»

91.“ No son has Allah begot, nor is there any god along with Him, else each god would have certainly taken off that which he had created, and some of them would

certainly have risen up over others. Glorified be Allah above what they describe!”

92.“ (He is) the Knower of the Unseen and the Visible! So exalted be He, above what they ascribe as partners (unto Him)!”

Commentary, verses: 91-92

Having belief in any kind of offspring for Allah is forbidden; (whether considering Jesus as the son of Allah or the angels or others).

In the previous verses, the subject of the Resurrection and Allah’s ownership, sovefeignty and Lordship were discussed. The verses now under consideration criticize the ideological base of polytheism and state some of the deviations of the polytheists with their responses. The Qur’ān answers them in these verses. It says:

“ No son has Allah begot, nor is there any god along with

Him, ...”

The belief that Allah had begotten an offspring or some children was not limited to the Christians, who held that Jesus (a.s.)was God's actual son. This belief was also current among some polytheists. They thought that the angels were God’s

daughters and there is evidence to assume that, perhaps, the Christians had taken this concept from old polytheists. Since offspring share in the nature of their parents, they assumed that Jesus, the angels, and the like also shared in the Divine nature of God which is one of the most common characteristics of polytheism.

The verse then mentions the reason why the concept of a plurality of gods should be rejected. It implies that if Allah had had partners and more than one god had ruled over the world, each of these gods would have managed and established his control over the realm of his own creations. Consequently different parts of the universe would end up being managed under different laws and systems. This would have given rise to chaos and disorder in the universe and this does not accord with the unity of creation that we witness around us. The Holy Qur’ān says:

“ No son has Allah begot, nor is there any god along with

Him, else each god would have certainly taken off that

which he had created, and some of them would certainly have risen up over others....”

In the end, as a general conclusion, the verse says:

“... Glorified be Allah above what they describe!”

The result of this discourse is that we can discern a unified system of laws that governs the world of existence.These laws are the same everywhere in the heavens and the earth. They are found, unchanged, regulating and governing the behaviour of the minutest sub atomic particle and the components of the solar system and other great galaxies. Indeed, if an atom is magnified, it will appear like a miniature solar system, and, on the contrary, if solar system is seen from afar it will look like an atom.

Modern researches conducted on .distant objects in space by experts from different disciplines also show that there is unity in the general order of the world.

On the other side, the idea of a multiplicity of gods necessitates the existence of differences and contrasts between them, for if two objects were alike in every aspect, they would become one object and the state of multiplicity between them would be meaningless.

If we suppose that the world of existence had numerous gods, this polycentrism would have an effect on the order of the universe. This would result in a lack of unity in the order of creation.

Furthermore, all beings seek to perfect themselves. This is true unless an entity is perfect in every aspect, in which case it would be meaningless for it to seek perfection. The logical conclusion of a plurality of gods, each having separate sovereignties would be that, because of the limitation of their spheres of sovereignty, they would not be perfect and each of them would naturally seek to perfect itself. Each one of them would want to bring the entire world of existence under its sovereignty, and thus they would compete with each other for dominance and plunge the order of existence into chaos and confusion.

One might counter this argument and say that if we assume that these gods were wise and merciful they would certainly be able to manage the universe cooperatively. In other words, the problem of chaos and disorder could certainly be eliminated if these gods formed a council of themselves to manage the universe.

The answer to this question is not very complicated. Their wisdom does not negate their multiplicity. When we say they are multiple, it means that they are not similar to each other. If

they were similar in every aspect, they would have been one god. Therefore, whenever there is multiplicity, differences and dissimilarities would certainly be found, and this would influence these gods in their actions and their managing of the universe which results chaos and confusion.

Concerning this subject there is a tradition that says:

One day Hishām ibn Hakam asked Imam Sādiq (a.s.): “What is the reason that Allah is unique and singular?” The Imam answered: “Because there is union and coherence in the management of the universe and the creation is perfect, as Allah, the Exalted, has said: ‘If there were therein (other) gods besides Allah, they would both (the heavens and the earth) go to ruin...’⁽¹⁾”⁽²⁾

The next verse gives another answer to these unbelievers who advance the absurdity of a multiplicity of gods. It implies that He does not know any gods that unbelievers claim, where it says:

“ (He is) the Knower of the Unseen and the Visible! ...”

Allah knows all things that exist both in the visible and invisible worlds. It is therefore impossible for these unbelievers to know about the existence of another god unknown to the Creator.

The content of this verse is similar to verse 18 of Sura Yūnus, No. 10, where Allah says: “...say: ‘will you inform Allah of what He does not know either in the heavens or in the earth?...”

Finally, it reduces the superstitious imaginations of the polytheists to nothing:

“... So exalted be He, above what they ascribe as partners (unto Him)!”

Similarly, the end of this verse is just like that of verse 18 of Sura Yūnus, No 10. It says: “... Glory be to Him! High be He exalted above what they associate (with Him).” And it shows that both of the verses follow the same subject.

This sentence also threatens the polytheists, for it means that Allah is aware of both their hidden and manifest secrets. He knows these arguments very well and will judge and punish them in His Court when the time comes.

Concerning the phrase, “ (He is) the Knower of the Unseen and the Visible! ...”, Imam Sādiq (a.s.) said: “What has not taken place is ‘the Unseen’ and what has taken place is

‘the Visible’.”

Section 6: To return good for evil and to be patient

Point

To return good for evil and to be patient - To seek refuge in Allah against the

enticement of Satan - The wicked shall desire to return to the world promising to do good - He whose good deeds weigh more shall succeed and he whose good deeds weigh light shall lose - Man not created without any purpose - Grayer of the faithful

«قُلْ رَبِّ إِمَّا تُرِیَنِّی مَا یُوعَدُونَ (93)»

«رَبِّ فَلَا تَجْعَلْنِی فِی الْقَوْمِ الظَّالِمِینَ (94)»

«وَإِنَّا عَلَی أَنْ نُرِیَکَ مَا نَعِدُهُمْ لَقَادِرُونَ (95)»

93.“ Say: ‘My Lord! If You show me what (chastisement) they are promised,’”

94.“My Lord! Then set me, not among the unjust people.”

95.“ And verily We are able to show you that which We promise them.”

Commentary, verses: 93-95

These verses are addressed to the Prophet (p.b.u.h.), but they have the same objective as the previous verses; that is, they threaten the unbelievers and polytheists with Divine punishment.

In the beginning, Allah commands His Prophet (p.b.u.h.): “Say: ‘My Lord! If You show me what (chastisement) they are promised,’”

(Meaning their punishment in the War of Badr), then put me not among the wrongdoing folk. This means that when Allah decides to send down the punishment upon the