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

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: 2009 A.D. , 1388 / 1430 A.H.

Introduction

In the Name of Allah, The Beneficent, The Merciful

The present book offers you both the translation and commentary of the verses of nearly two Parts of the Holy Qur’ān, Parts 22 and 23. To begin the book with the beginning verses of a Sura and to decrease the thickness of this book, some verses of the 22nd Part of the Qur’ān have been inserted in the previous volume, No. 14, and this volume (No. 15) has began with Sura Saba’, No. 34 which has been continued up to the end of Sura Sād approximately the end of Part 23, and the next volume will be began with Sura Az-Zumar, No. 39.

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

Now, again and again we ask Allah, the Almighty, to help us, as ever before, and to assist us to complete this sacred task 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 Centre

Amir-ul-Mu’mineen Ali (a.s.) Public Library

Sayyid ‘Abbās Sadr-‘Āmilī

The Translator

Transliteration of Arabic Letters

pic

Sura As-Saba’ (The Sabā)

Point

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

In The Name of Allah, The Beneficent, The Merciful

No. 34 (Revealed at Mecca)

54 Verses in 6 Sections

The Feature of Sura As-Saba’:

This Sura has been revealed at Mecca, and contains fifty four verses. For the explanation of the people of Saba’ mentioned in this Sura, it has been called Saba’ and, like other Meccan suras, most expressions of it are about ideological issues, and the Origin and the End (Hereafter) in particular.

In the story of Solomon, of course, and his encounter with the people of Saba’, a part of the Divine bounties and the end of the thankful believers and disbelievers are pointed out.

The Virtue of the Sura:

Imam Sādiq (a.s.) in a tradition has said: “He who recites the couple of Suras which has begun with the praise of Allah (suras Saba’ and Fātir) in a night, he will be in the protection of Allah, the Almighty and in His guard; and if he recites them in the daytime, no undesirable thing will come to him on that day, and he will be given so much good of this world and the next that has never come to his mind and which he has never desired or thought of.” ⁽¹⁾

Part 22 (continued)

Sura As-Saba’

(The Sabā)

No. 34, (Revealed at Mecca)

54 verses in 6 Sections

Section 1: Those given the knowledge

Point

(by Allah)

Allah knows everything in the heavens and in the earth which is recorded and described in a perspicuous Book – Those who have been given by Allah the Knowledge, witness what has been sent to the Prophet, of the Omnipotence of Allah

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

In The Name of Allah, The Beneficent, The Merciful

}1{ الْحَمْدُ لِلَّهِ الَّذِی لَهُ مَا فِی السَّمَاوَاتِ وَمَا فِی الأَرْضِ وَلَهُ الْحَمْدُ فِی الأَخِرَةِ وَهُوَ الْحَکِیمُ الْخَبِیرُ

Commentary, verse: 1

We must learn from Allah how to praise Him.

The praises must be for His perfection, power, ownership, awareness, and wisdom.

Among the Suras, of the Qur’ān, there are five suras which have been begun with the Praise of Allah in three of which the praise of Allah is for the sake of the creation of the heaven and the earth and other creatures.

In one Sure (Sura Al-Kahf) this praise is for the sake of the descent of the Qur’ān on the pure heart of the holy Prophet (p.b.u.h.). And, in another Sura, Al-Hamd, there is a conclusive meaning which envelops all these affairs. It says: “(All) praise is (only) Allah’s, the Lord of the Worlds.”

However, Sura Saba’ begins with the praise of Allah for His Ownership, and Wisdom in both this world and Hereafter.

It says:

“(All) praise is (only) Allah’s, to Whom belongs whatever is in the heavens and whatever is in the earth, and to Him belongs also (all) praise in the Hereafter, …”

Thus the sovereignty and ownership of both worlds belong to Him. Every bounty, every merit, every benefit and blessing, and every wonderful elegant, and well-proportioned creation, all belong to His Pure Essence, and it is for this reason that ‘the Praise’, the reality of which is a praise for ‘the optional good deeds’ returns to Him. And if some creatures are also eligible of praise, they are a ray of His Essence and a shade of His deeds and attributes, too.

Therefore, when anybody in this world praises something, this praise finally returns to His Pure Essence.

At the end of the verse, the Holy Qur’ān adds:

“… and He is the Wise, the Aware.”

It is because of His vast wisdom that this surprising system governs over the world, and it is because of His Knowledge and awareness that everything has been located in its own place, and whatever thing a being needs, it is available for it (him).

The commentators have discussed very much about the objective meaning of ‘the praise of Allah in Hereafter’.

Some of them have said that although there is no duty for people in the Hereafter, the servants of Allah will eagerly praise Him there and glorify Him, and they will take pleasure by praising Him.

Some others have said: the people of Paradise will praise Him for His grace, while the people of Hell will do it for His justice.

Sometimes it is said: the people who are in this world, because of the various curtains over their hearts and thoughts, mostly have not a sincere praise, but in Hereafter, where the curtains are removed and according to the sentence: “On that Day the Sovereignty will be Allah’s; …” and everything will be made manifest for everybody, all of them will begin praising Him with a perfect sincere intention.

Also in this world human beings may become neglectful and, imagining some beings as independent of the Essence of Allah, praise them. But in Hereafter, where the relation of all to His Pure Essence is like the rays of sunshine to the sun and it will be made manifest, no one will praise aught but Him.

Moreover, the holy Qur’ān has repeatedly said that the people of Paradise will praise Him there. For example: “… and the close of their cry (will be): ‘(All) praise is (only) Allah’s, the Lord of the Worlds’.”⁽¹⁾

In another occurrence, upon the time when the believers enter the eternal gardens of Paradise, it says: “And they will say: ‘(All) praise is (only) Allah’s Who has removed from us (all) sorrow, …”⁽¹⁾

This praise is expressed not only by the tongues of human beings and angels, but also it can be heard from all the particles of the world of existence, and there is no being but praises and glorifies Him.

}2{ یَعْلَمُ مَا یَلِجُ فِی الأَرْضِ وَمَا یَخْرُجُ مِنْهَا وَمَا یَنزِلُ مِنَ السَّمَآءِ وَمَا یَعْرُجُ فِیهَا وَهُوَ الرَّحِیمُ الْغَفُورُ

Commentary, verse: 2

This verse, following the attributes of Allah mentioned in the previous verse as Wise and Aware, refers to a part of His infinite knowledge and says:

“He knows whatever goes down into the earth and whatever comes out of it, …”

Yes, He is aware of all of the drops of rain which come down from sky and the waves of floods, the water of which penetrates into the depth of the earth and will be stored there for men.

He is aware of the seeds of the plants which will be spread in earth by the help of winds or insects and go under the soil and grow so that one day they are seen as some green plants. He knows how the roots of trees go down into the depth of the ground to seek food and water.

Allah knows the electric waves, the different gases and the atoms in the air which penetrate into the ground. He is aware of the living creatures that go through the land and give life to it. He knows all treasures and precious things buried inside this vast ground as well as the corpses of the dead irrespective of men and other animals. Yes, He is aware of all of these things.

Also Allah knows all the plants that come out of the earth.

He knows the men who have raised from it; the springs that gush out from it; the gases come from inside of it; the volcanoes emerge from it; the insects which have nests in the earth and originate from it; and, in short, He is aware of all the creatures that come out of the depths of the ground, whether we know or we do not know.

Then the verse adds that He also knows whatever comes down from the sky, and whatever goes up to it, among them are the drops of rain, the life giving rays of the sun, the powerful waves of revelation and heavenly religious affairs, the angels who come down to the earth in order to convey the messengership or to perform other things, the heavenly rays which come from beyond the atmosphere unto the earth globe, the piercing flames and wandering meteorites which are attracted toward the earth. Allah is aware of all of them. It continues saying:

“… and whatever comes down from the heaven and whatever goes up to it; …”

Allah also knows the servants’ deeds which ascend to the heaven; of the angels, that after fulfilling their duty, return to the heaven; of the Satans that go to the heavens to eavesdrop; of the branches of thick tall trees; of the vapours that rise from the sea and form the pieces of cloud in the sky; of the moan of an oppressed that ascends to the heaven. Yes, He knows all of these things.

Is there anyone to be aware of these affairs but He? Can the knowledge of all learned men among human beings dominate a part of His knowledge? So, at the end of the verse, it says:

“… and He is the Merciful, the Forgiving.”

Allah being qualified by these two attributes is either for the sake that among the things ascend to the heaven there are

the deeds of the servants and their souls, and it is He Who takes them under the cover of His mercy and forgiveness.

Or it is for the sake that the descent of all the heavenly blessings and merits are produced by His Mercy; and the righteous deeds of the believing servants, which, basing on the Qur’ānic sentence: “… it is He Who exalts the righteous deeds …,”⁽¹⁾, ascend up and will be involved of His forgiveness.

Or, it says that those who so thank for these blessings deserve His mercy, and those who are faulty, if do not exceed the limits, will have forgiveness.

Shortly speaking, the above verse has a vast meaning in all its dimensions and it must not be limited in one side.

}3{ وَقَالَ الَّذِینَ کَفَرُوا لاَ تَأْتِینَا السَّاعَةُ قُلْ بَلَی وَرَبّ-ِی لَتَأْتِیَنَّکُمْ عَالِمِ الْغَیْبِ لاَ یَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِی السَّمَاوَاتِ وَلاَ فِی الأَرْضِ وَلآ أَصْغَرُ مِن ذَلِکَ وَلآ أَکْبَرُ إِلاَّ فِی کِتَابٍ مُّبِینٍ

Commentary, verse: 3

It does not matter that the blasphemous words and expressions may be cited in order to criticize or nullify them.

1- The rejecters of the resurrection often merely claim something and they have no reasoning for it.

The former holy verses, though referred to Unity and the attributes of Allah, contained something about the subject of Resurrection, because, as we will see later, the problems of the subject of Resurrection will not be solved except by the way of infinite knowledge of Allah. That is why, the verse under discussion at first says:

“And those who disbelieve say: ‘The Hour (of Judgment) shall not come upon us.’ …”

Not only for us, but also for neither of human beings there will be a Resurrection.

By this way they wanted to get ‘freedom of action’ and perform whatever they could do, hoping that there is no reckoning and no justice at the end.

But, in view of the fact that the evidences of Hereafter are manifest, by means of a decisive sentence, and in the form of stating the conclusion, the Qur’ān orders the Prophet (p.b.u.h.) to declare:

“… Say: ‘Yes! By my Lord, the Knower of the unseen, it shall certainly come upon you, …”

The emphasis is on the word ‘Lord’, because the Hereafter is one of the affairs of Lordship. How is it possible that Allah is the cherisher of human beings and makes them progress alongside the path of development but in the midway He leaves them and, by death, everything comes to an end, while man’s life becomes aimless and his creation would become naught.

This very subject has been emphasized on in Sura At-Taqābun, No. 64, verse 7, where it says: “The unbelievers think that they will not be raised up (for Judgment). Say: ‘Yes, by my Lord, you shall surely be raised up; then shall you be told (the Truth) of all that you did. …”

And since one of the objections of the opponents of Resurrection was that when the man’s body becomes dust and its particles will be scattered around, who can recognize them, and gather them, and return them to life again? On the other hand, who can keep the account of all the deeds of the servants, hidden and manifest, inward and outward, and reckon them in a proper time? So, in the continuation of the verse, the Qur’ān adds:

“… from Him is not hidden the weight of (even) an atom in the heavens nor in the earth, …”

The Qur’ānic word /ya‘zub/ is derived from /‘uzūb/ which originally means: ‘going far from the family for finding a pasture’. The verse continues saying:

“… and neither is aught smaller than that, nor greater, but (all) is in a manifest Book.”

Thus, neither the atoms of the man’s body scattered about in the earth nor their being mixed with other creatures, nor even the entrance of these parts into the body of other men by means of food stuffs, none can create any problem for their being returned together in Hereafter.

Their deeds will remain in this world, too, though their forms change, and He is well aware of all these things. Similar to this meaning is also recited in Sura Qāf, No. 50, verses 3 and 4, where the Qur’ān says: “What! When we die and become dust (shall we live again?) that is a (sort of) Return far (from our understanding)” “We already know how much of them the earth takes away; with Us is a Record guarding (the full account).”

Concerning the objective meaning of the Qur’ānic phrase /kitābun mubīn/ (a manifest Book), many commentators have said it is ‘The Protected Tablet’. But there is another question asking: what is the Protected Tablet? As we have said before, the most probable meaning which can be stated for it is that it is the very tablet of the infinite knowledge of Allah wherein everything is recorded, and no change will occur in it.

The vast world of existence is also a reflection of this Protected Tablet, because all the particles of ourselves and all our sayings and deeds will remain protected in it, though their appearance will outwardly change, but they will never vanish.

}4{ لِیَجْزِیَ الَّذِینَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ اُوْلَئِکَ لَهُم مَّغْفِرَةٌ وَرِزْقٌ کَرِیمٌ

Commentary, verse: 4

A bountiful provision is a provision which is given vastly, bountifully, and honourably not with reproach and pity.

This holy verse states the purpose of the establishment of the Hereafter, or in other words, it explains the reason of the necessity of such a world after this present world for its rejecters. It says:

“That He may reward those who believe and do righteous deeds, for such is forgiveness and a bountiful provision.”

If the righteous believers do not get their reward, is the principle of justice, which is the most fundamental principle of the creation, not suspended? Can the Divine Justice have any meaning without it? But we see many of such people in this world who never receive the compensation of their good deeds. Therefore, there must be another world wherein this principle can be performed.

The word ‘forgiveness’ has been mentioned before the concept of ‘bountiful provision’, and it may be for the sake that the most anxiety of the believers is for the faults that they probably have had, therefore, before anything else by means of the statement of forgiveness they are given peace of mind. Moreover, they are not eligible of ‘bountiful sustenance’ and ‘the noble rank’ unless they are cleaned with forgiveness.

‘A bountiful provision’ is in the sense of any worthy sustenance, and the vastness of its concept is so much that it envelops all the Divine merits, even the bounties which no eye has ever seen and no ear has ever heard of and nobody has thought of.

In other words, Paradise, with all its spiritual and material bounties, is found in this word.

Some commentators have rendered this Qur’ānic word, /karīm/, as two good and painless things, but it seems that its meaning is vaster than that.⁽¹⁾

}5{ وَالَّذِینَ سَعَوْ فِی ءَایَاتِنَا مُعَاجِزِینَ اُوْلَئِکَ لَهُمْ عَذَابٌ مِن رّ ِجْزٍ أَلِیمٌ

Commentary, verse: 5

Man’s inordinacy is so much so that he wishes to nullify the Divine verses and to hinder their effects and practical consequence. So in this verse it implies that those who tried to frustrate and deny Allah’s revelations, and imagined that they could escape from the realm of Allah’s Power, there will be a chastisement for them which is out of the worst and the most painful punishments. It says:

“And those who strive hard in invalidating Our signs, challenging (us), for such will be a chastisement of a painful wrath.”

The words in previous verse were about ‘a bountiful provision’ while this verse speaks about ‘a chastisement of a painful wrath’.

The Arabic word /rijz/ originally means: anxiety and the lack of power for the protection of equilibrium. So when a camel is sick and is unable to walk quickly, at the time of walking, it has to take its steps shortly in order to partly keep equilibrium. This state in Arabic is called /rijz/. Then it has been used for any kind of sin and impurity.

The epics, poems peculiar to wars, are called /rajaz/ for the sake that they have some pauses which are short and close to each other.

However, the purpose of the Qur’ānic word /rijz/ here is the worst kind of punishment which has also been intensified

with the term of /’alīm/ (painful), and it refers to the kinds of spiritual and bodily painful chastisements.

Some commentators have paid attention to this point that here at the time of stating the bounties of the people of Heaven, the Qur’ān has not applied the Arabic word /min/ (of) to be evidence that those bounties are vast, while this word has been applied for the chastisement in order to be a sign of a relative limitation and the statement of His Mercy.

The Arabic term /sa‘aw/ is derived from the word /sa‘y/ in the sense of any effort and endeavour. Here it means to strive for rejecting and denial of the Divine revelations and hindering people from embracing the religion of Allah.

The Arabic term /mu‘ājizīn/ is derived from /‘ajaza/ in the sense of ‘to make impotent’, and in these instances it is used for those who run away from someone in a way that he cannot have dominance over them. It is evident that this quality mentioned for the guilty is for the imagination they used to practically show. Their action was similar to the act of the persons who thought they could commit whatever crime they desired to do and they would escape from the realm of the Power of Allah.

}6{ وَیَرَی الَّذِینَ اُوتُوا الْعِلْمَ الَّذِی اُنزِلَ اِلَیْکَ مِن رَبّ-ِکَ هُوَ الْحَقَّ وَیَهْدِی اِلَی صِرَاطِ الْعَزِیزِ الْحَمِیدِ

Commentary, verse: 6

Knowledge gives man insight and awareness.

The sign of a real knowledge is to find out the legitimacy of the Qur’ān and accepting it. Without knowledge and gnosis gratitude is impossible.

In former verses the words were about the unaware blind-hearted persons who decisively denied the Resurrection with those clear evidences, and they tried to belie the Divine verses and to make others astray.

In this connection, the verse under discussion refers to the scholars and knowledgeable men who pay to acknowledgement of the Divine verses and encourage others to accept them. It says:

“And those who have been given the knowledge see that what has been sent down to you from your Lord is the truth, and guides to the path of the Mighty, the Praised.”

Some of the commentators have rendered the Qur’ānic sentence “Those to whom the knowledge has been given” mentioned in this verse, into those scholars of the People of the Book who, by seeing the signs of legitimacy of the Holy Qur’ān, became humble before it and confessed its rightfulness.

It does not matter that ‘the scholars of the people of the Book’ may be one of the expansions of the above verse, but

confining its meaning to them alone has no evidence, but, on the contrary regarding to the Arabic verb /yarā/ (see), which is in present tense, and also with regard to the vast concept of the sentence which says: “Those who have been given the knowledge” it envelops all the scholars and knowledgeable ones in any age and in any place.

And if we see that in the commentary of Ali-ibn-’Ibrāhīm this sentence has been rendered into Amir-ul-Mu’mineen Ali (a.s.), it is, in fact, the statement of complete and perfect expansion of it.

Yes, any scholar, who contemplates on the content of this heavenly Book with no bigotry, consisting of its meaningful gnosis, good ordinances, wise advices, and abundant shaking admonitions, as well as its wonderful histories, and scientific miraculous discussions, knows that all of them attest to the legitimacy of these verses.

Nowadays, there have been published different books about Islam and the Qur’ān by the eastern and western scholars in which there can be found some very clear and expressive confessions upon the greatness of Islam and the truthfulness of the abovementioned verse.

The application of the Qur’ānic phrase /huwal-haqq/ (it is the truth) in the verse is an inclusive expression which adapts to the whole content of the Qur’ān, because ‘truth’ is the very concrete reality and the external existence, viz., the content of the Qur’ān is consistent with the laws of creation the realities of the world of existence, and the world of humanity.

And since it is such, it leads man toward the path of Allah, Who is both the Mighty and the Praised; that is, in the meantime that He is Mighty and has no failure, He is worthy of any kind of praise. He is not like the powerful men who

when they sit on the throne of force, they take the path of cruelty, oppression, and monopolistic manner.

Similar to this meaning is recited in Sura ’Ibrāhīm, No. 14, verse one which says: “… (This is) a Book which We have sent down to you so that, by their Lord’s permission, you lead out the people from the darkness (of ignorance) into the light (of faith), into the way of the Mighty, the Praised (One).”

It is clear that the One Who is both Mighty, and worthy of praise, and Aware, and kind, His way is the most secure ways and the straightest ones, and those who pave His path approach themselves to the source of power and all sorts of praised attributes.

}7{ وَقَالَ الَّذِینَ کَفَرُوا هَلْ نَدُلُّکُمْ عَلَی رَجُلٍ یُنَبّ-ِئُکُمْ اِذَا مُزّ ِقْتُمْ کُلَّ مُمَزَّقٍ اِنَّکُمْ لَفِی خَلْقٍ جَدِیدٍ

Commentary, verse: 7

The disbelievers hinder people to come toward religion. They always introduce themselves as the leaders and heads of groups of people. (“Shall we point out to you…?”)

Disbelievers usually despise the religious personalities and sacred things so that they pave the way for common people to get away. Once more in this verse the Qur’ān returns to the subject of Hereafter and Resurrection, and completes the former discussions in another form. It says:

“And those who disbelieve say (in ridicule): ‘Shall we point out to you a man who informs you (that) when you are scattered the utmost scattering (even then) you shall be certainly (raised) into a new creation?’”

It seems that their urge on the denial of Resurrection originates from two matters. The first is that they imagined the Resurrection which the Prophet (p.b.u.h.) propounded (bodily resurrection) was a damageable subject to which they could change the people’s attitude into a pessimistic mood and then negate it easily.

The second thing is that the belief in Resurrection and even accepting it as a probable occurrence, however, creates a kind of responsibility in man, and makes him think in order to

seek for the truth. So this was something which was counted very dangerous for the chiefs of disbelievers; therefore they insisted to wipe out the thought about Resurrection and the reward or retribution of deeds from the people’s mind in any way they could.

They used to say: was it possible that those rotten bones and those scattered dusts that the winds had taken its atoms into different directions one day come together and become alive again?

Or that they called the Prophet (p.b.u.h.) ‘a man’ with an indefinite form in order to despise him.

But they had forgotten that, at the beginning, we were also as some separate scattered articles. Every drop of the existing water in our body had lied in a corner of the earth. Then, in the same way that Allah gathered them at the beginning, He is also capable to do it again at the end.

}8{ أَفْتَرَی عَلَی اللَّهِ کَذِباً أَم بِهِ جِنَّةٌ بَلِ الَّذِینَ لاَ یُؤْمِنُونَ بِالأَخِرَةِ فِی الْعَذَابِ وَالضَّلاَلِ الْبَعِیدِ

Commentary, verse: 8

The pagans pave all the deviated ways but they do not believe. This holy verse implies that it is surprising that they took this statement as a reason for mendacity or insanity of its speaker. They used to say:

“Has he forged a lie against Allah or there is madness in him? …”

Else, how is it possible that a truthful person talks such statements?

But the Qur’ān answers them decisively that he is neither a madman nor a liar. It says as follows:

“… Nay! Those who do not believe in the Hereafter are in torment and are straying far (away from the truth).”

What an aberration is more manifest than this that one denies the Resurrection, a resurrection that he sees its example in front of his eyes everyday in the world of nature and in the dead lands to be quickened.

It is a Resurrection that if it did not exist, the life of this world would be meaningless and empty.

And, finally, it is a Resurrection the denial of which is equivalent to the denial of Power, Justice, and the Wisdom of the Lord.

But the question is that why does it say that they are in punishment and straying now?

This is for the sake that there are some difficulties and events in the life that, without having faith in Hereafter, man cannot tolerate them.

Verily if the life were limited to these very few days of the lifetime in this world, the consideration of the death would be as horrible nightmare for all persons. That is why the deniers of Resurrection are always in a kind of worrying anxiety and a painful punishment, while the believers in Resurrection count death as a door to the lasting world and a means for breaking the cage of this life and being delivered from this prison.

Yes, belief in Resurrection gives peace and tranquillity to man. It often makes difficulties tolerable, and causes donation, devotion, and self-sacrificing for man to be easy.

In principle, those who counted Resurrection as evidence upon mendacity and insanity, as the result of their disbelief and ignorance, they encountered the punishment of moral darkness and far aberration.

Some commentators have pointed out that this punishment is a hint to the punishment in Hereafter, but the apparent of the holy verse shows that just now they are in punishment and aberration in this world.

}9{ أَفَلَمْ یَرَوْا اِلَی مَا بَیْنَ أَیْدِیهِمْ وَمَا خَلْفَهُم مِنَ السَّمَآءِ وَالأَرْضِ اِن نَّشَأْ نَخْسِفْ بِهِمُ الأَرْضَ أَوْ نُسْقِطْ عَلَیْهِمْ کِسَفاً مِنَ السَّمَآءِ اِنَّ فِی ذَلِکَ لاَیَةً لِکُلّ ِ عَبْدٍ مُنِیبٍ

Commentary, verse: 9

Allah’s Power is ready for any change in the system of existence. Contemplation about existence is the source of servitude and plea in the Presence of Allah.

Then the Holy Qur’ān refers to another reason concerning Resurrection which is accompanied with threat against the obstinate negligent ones. It says:

“Have they not then observed what is before them and what is behind them of the heavens and the earth? …”

This grand sky, with all its wonders, with all these fixed stars and planets, and the systems governed over them; and also this globe with all its wonders and kinds of living creatures and its blessings and merits are the most expressive reasons to the Power of the Creator.

Is the One Who has power over all these affairs unable to bring back man to the world of life and living after death?

This is the very proof of power by which in the verses of the Qur’ān in the face of the rejecters of Resurrection has been reasoned. Among them is the last part of Sura Yāsīn, No. 36,

verse 82; and also there are Sura Asrā’, No. 17, verse 99; and Sura Qāf, No. 50, verses 6 and 7.

By the way, this sentence is a premise for threatening this group, the zealous dark hearted group who insist to shut their eyes unto all the facts. So, next to that, it says:

“… If We please We will make them sink into the earth…”

It can happen that when an earthquake occurs and the earth splits, they may be buried inside of it. The verse continues saying:

“… or We drop down upon them lamps from heaven. …”

In this case, those lamps of stone may destroy them, their selves, their houses, and their lives altogether.

Yes, in this matter, there is a clear sign unto the Power of Allah and His ability over everything, but this sign is only for every servant who returns toward Allah and utilizes his thought. The verse continues:

“… Verily in that is a sign to every penitent servant.”

During his lifetime, everybody has seen some examples of earthquakes, eclipses of the moon and sinking things down into the earth, or he has heard about them. Some persons may have seen or heard of the fall of some aeroliths from above atmosphere, or as the result of falling rocks from the mountains because of thunder bolts, or volcanoes and the like. Any intellectual person knows that the occurrence of these affairs is possible in any time and in any place. If the earth is calm and the sky is safe and sound for us, it is because of the Power and command of Allah. How can we deny His ability in the erection of Resurrection while we are under His power? Or how can we escape from the realm of His Government?

Section 2: The destruction of Sabā

Point

The destruction of the people of David and Solomon – The destruction of Saba which was an ease for Allah – On the Day of Judgment, believers will be distinguished from the disbelievers – Satan could beguile mankind except a few who were true believers.

}10{ وَلَقَدْ ءَاتَیْنَا دَاوُدَ مِنَّا فَضْلاً یَا جِبَالُ أَوِّبِی مَعَهُ وَالطَّیْرَ وَأَلَنَّا لَهُ الْحَدِیدَ

Commentary, verse: 10

Since in the previous holy verse the words were about the penitent servant, and we know that this quality has been mentioned in some verses of the Qur’ān (such as Sura Sād, No. 38, verse 24) about David, the Divine prophet (a.s.), and, Allah willing, we will explain it later. Therefore, it is better that a part of the story of this great prophet and his son, Solomon, should be explained as a sample, and the former discussion might be completed.

By the way, it can be a warning for all those who neglect the blessings of Allah, and when they sit on the throne of power, they do not obey Allah.

At first, it says:

“And certainly We gave David an excellence from Us, …”

The Arabic word /fadl/ has a vast concept which envelops all of the bounties Allah (s.w.t.) had bestowed on David (a.s.), and mentioning it in an indefinite form, is evidence upon its greatness.

David was bestowed many merits, whether material or spiritual ones, from the side of Allah that the verses of the Qur’ān explain them. Once it says: “And certainly We gave David and Solomon knowledge and they both said: ‘Praise belongs to Allah, Who has favoured us above many of His believing servants’.”⁽¹⁾

In another occurrence, the Qur’ān emphasizes particularly on their awareness from animals’ communication and it refers to it as a great favour, where it says: “… ‘O’ people! We have been taught the languages of the birds, and we have been granted of everything; verily this is the manifest favour’.”⁽²⁾

The different miracles, which will be mentioned in the commentary of the verse under discussion, are a part of those favours. Moreover, the beautiful song, the ability of judging justly, which is referred to in Sura Sād, are counted as another part of this divine favour. And most important of all is the favour of prophethood and messengership that Allah granted to David.

However, after this ambiguous hint, the holy Qur’ān explains it, and a part of the spiritual favours and some things of the material favours of David are detailed as follows:

“… (saying:) ‘O’ mountains! Sing you (the praise of Allah) along with him, and (you) the birds (too), …”

The Arabic word /’awibbī/ originally is derived from the term /ta’wīb/ in the sense of preponderance and turning the sound in the throat of a person. This Arabic term is sometimes used in the sense of repentance, too, because its reality is returning unto Allah.

All the particles of the world, of course, entirely say the glorification of Allah and praise Him, whether someone like David does the same with them, or not, yet the privilege of David was in this that at the time of singing loudly and changing his inward murmuring into outwardly singing in the same way that concerning the glorification of pebbles in the Prophet’s hand has also been mentioned in the Islamic narrations.

Imam Sādiq (a.s.) in a tradition said: “Verily David went out (to the farms and deserts) while he was reciting Zabūr, and when he was reciting Zabūr there was no mountain, no stone, and no bird but murmured it with him.”⁽¹⁾

Next to mentioning this spiritual favour, the Qur’ān refers to a material favour, where it says:

“… and We softened the iron for him,”

It may be said that Allah taught David, in a miraculous way, how to soften the iron in a manner that he could produce some thin but strong iron bars for waving and making a coat of mail. Or it may be said that before David, in order to defend in the battles, the plates of iron were used which were both heavy and when they fastened them to their bodies, they were so stable and inflexible that made the strivers very inconvenient. Until then, none could make anything like armour from some stable narrow iron bars that could be put on easily over the

body like clothing and could be harmonious and soft with the movements of the body. But the apparent of this holy verse shows that it was by the command of Allah that iron became miraculously soft in the hand of David. It does not matter that the same One Who gave the property of softening the iron to the hot furnace, gave the same property in another form to the David’s fingers. Some Islamic narrations have pointed to this meaning, too.⁽¹⁾

In a tradition it is cited that Allah sent revelation to David, saying: “You are a good servant save that you get your sustenance from public treasury.” Then David wept for forty days (and asked Allah to lead him somehow). So, Allah softened iron for him and he made armour …, and in this way he did not need to use from public treasury.⁽²⁾

It is true that the use of public treasure is for those who serve the society without demanding any wage, and remove the important difficulties, but it is better that a person both deliver this service and, if it is possible for him, subsists through manual labour, David wanted to be such a kind of outstanding servant.

However, David utilized this ability that Allah had granted him in the best way, i.e., making a means used in the Holy war for protection against the enemies. He never profited from it in the ordinary means of life, but on the contrary, according to some narrations, besides running his own simple life, he spent a part of his income as a charity for the needy.⁽³⁾

In addition to all of these things, there was another benefit in this job of his which was counted as a manifest miracle for him.

Some of the commentators have said that Luqmān came to David when he was weaving the first armour. David was changing iron into iron bars and formed them as numerous rings and joined the rings into each other. This scene attracted Loqmān’s attention very much. He fell into a deep thought while he was still watching and saying nothing until when David finished weaving the armour. He stood up and put the armour on and said: “What a good defensive means it is for fighting!” Luqmān, who had found out the final aim, said: “Silence is wisdom, but there are a few persons who do it.”⁽¹⁾

}11{ أَنِ اعْمَلْ سَابِغَاتٍ وَقَدّ ِرْ فِی السَّرْدِ وَاعْمَلُوا صَالِحاً إِنّ-ِی بِمَا تَعْمَلُونَ بَصِیرٌ

Commentary, verse: 11

Martial technology must be at the service of righteous deed (not for oppression, cruelty and occupying others’ lands).

In this holy verse, there is an explanation for David about making armour, and also there is a very expressive command from Allah in this regard. It announces:

“(Saying unto David): ‘Make wide coat of mail, and measure well the links, …”

The Arabic term /sābiqāt/ is the plural form of /sābiq/ in the sense of ‘a complete wide coat of mail’, and in Arabic the phrase /’isbāq-i-ni‘mat/ also means ‘affluence of bounty’.

The Arabic word /sard/ originally means: ‘weaving some rough things such as armour’. The Qur’ānic sentence: /wa qaddir fis-sard/ means: to observe a suitable measure in making the rings of the armour and that how it may be weaved. In fact, Allah orders David that he must be a lesson for all of the people of art and believing workers in the world. This is an order for firmness, stability and observing exactness in quality and quality of manufactures in a manner that the users of them can apply them easily and comfortably.

It implicitly orders David that he should make the armour wide and comfortable in a state that when the strivers put it on they do not feel that they are in prison. The links should be

neither so small and narrow that they lose their flexibility, nor should they be so big and abnormal that sometimes the sword-point, a dagger, a javelin, and an arrow can pass it through. The whole affairs of it must be measured and proportionate.

Shortly speaking, Allah not only gave David the main substance regarding to the sentence “… We softened the iron for him”, but also taught him how to form and weave the coat of mail in order that he could provide a complete production from this ‘substance’ and ‘form’.

At the end of the verse, Allah addresses David and his family and says:

“… and do righteousness, verily I see what you do’.”

At the beginning of the verse the addressee was only David, but at the end of the verse he and his family, or he and his people, are addressed, because all of these things are as a preparation for righteous deed, and these are a means alongside that path that both David and his family could enjoy them.

One of the dimensions of the righteous deed is that carefulness must be observed in manufactures from every point of view, and a complete and useful product must be delivered so that any defective state and imperfection on it might be avoided.

This probability also exists that the addressee in this statement had been David and all those who utilized his hand woven armour, indicating that they should use this defensive means in the path of righteous deed, not in the way of oppression, cruelty, and sin.

}12{ وَلِسُلَیْمَ-انَ الرّ ِیحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ وَأَسَلْنَا لَهُ عَیْنَ الْقِطْرِ وَمِنَ الْجِنّ ِ مَن یَعْمَلُ بَیْنَ یَدَیْهِ بِإِذْنِ رَبّ-ِهِ وَمَن یَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ السَّعِیرِ

Commentary, verse: 12

The Divine prophets have mastership (wilāyah) over the world of existence and the world of genesis.

Allah made iron subservient to David and the atmosphere to Hadrat Solomon.

Next to the discussion of the merits that Allah had given to David, in this verse the words relate to his offspring, Solomon. Concerning David, the Qur’ān referred to two merits, while concerning his son, Solomon, it mentions of three great merits. It says:

“And for Solomon (We made subservient) the wind which travelled in the morning a month’s journey and a month’s journey in the evening. …”

It is interesting that for the father He made subservient a rough and extraordinary firm and stable substance, but for the child, his son, He made subservient a very tender being, while both of them are effective, useful and miraculous. He softens

the stable substance for David, and for Solomon He causes the tender waves of the wind to become active and severe.

The smooth of the wind is never a barrier that it performs some important actions. It is the wind that moves some huge gigantic ships over the surface of the oceans; turns millstones, and balloons to float in the sky like aeroplane.

Yes, Allah made subservient this tender substance, with this amazing power for Solomon.

That how the wind moved Solomon’s things, (such as his throne or his carpet), is not clear to us. We only know there is nothing difficult and complicated for the Power of Allah. When man, with his very little power, can send balloons, and today the great gigantic aeroplanes with hundreds passengers and many heavy means can be sent to the depth of the sky, how is it difficult for Allah to move Solomon’s things by the wind?

Which factor was it that protected Solomon (a.s.) and his means from falling down or from the air pressure and other difficulties resulted from the movements in the heavens? This is also among the problems the details of which are not clear for us, but we know that there have been many of these kinds of supernatural events in the history of the Divine prophets, though, unfortunately, some ignorant persons, or the aware enemies, have mixed them with some superstitions in order to change the main feature of these issues into a bad form. So in this regard we suffice to the same amount that the Qur’ān has mentioned. (About this matter, we have also hinted out in the commentary of Sura Al-’Anbīyā’, No. 21, verse 81)

The Arabic word /quduww/ often means the time toward morning, opposite to the word /rawāh/ which means the time toward evening, when animals return to their abode in order to rest. But it is understood from relationships in the context that

in this verse the Qur’ānic word /qudaww/ is the first half of the day while /rawāh/ means the second half of the day. Then the concept of the verse is that from morning until noon a man could pave a way equal to one month travelling that the travellers of that time might pave; and in the second half of the day he could travel the same distance, too.

Then the Qur’ān refers to the second Divine bounty given to Solomon. It says:

“… And We made a fountain of molten copper to flow out for him, …”

The term /’asalnā/ is derived from /sayalān/ in the sense of ‘to flow’, and the word /qitr/ means ‘copper’. The objective meaning of it is that Allah made this metal molten for him and, like a spring, caused it to flow.

Some commentators have meant the word /qitr/ in the sense of brass, and, thus, for the father, David, iron was softened and for the son, Solomon, metals became molten, (but the first meaning is popular).

How was a spring of molten copper, or other metals, under the control of Solomon? Did Allah teach this prophet the way of melting these metals in a vast measure by the way of miracle and inspiration? This was also one of graces of Allah unto this great prophet.

And finally, the verse refers to the third bounty of Allah unto Solomon, i.e., making subservient a group of jinn, where it says:

“… and of the jinn, some worked before him by the leave of his Lord; …”

“… and whoever of them turned away from Our command, We made him taste of the chastisement of the blazing Fire.”

As it is also manifest from its name, jinn is a being which is not realized by the sense. It has intellect and power, and, as it is understood from the verses of the Qur’ān, it is responsible to fulfil some divine duties.

There are many superstitious stories cited about jinn, but if we omit these superstitions, the principle of its existence and the proper qualities that have been said about jinn in the Qur’ān, it is a matter which never contrasts the knowledge and intellect. More details about this subject will be delivered in the commentary on Sura Jinn, No. 72, Allah willing.

It is noteworthy that for running a vast government in a very vast country like the country of Solomon, many factors and agents are needed, but the most important of them all are three factors which have been mentioned in the above verse:

The first is a means of rapid movement by which the chief of the country can constantly go here and there and become aware of all parts of his country.

The second is the first original main material staffs which can be used for supplying necessary means of people’s life and different manufactures.

And, finally, some active human members are needed who can take enough benefit from those material stuffs and give them the necessary quantity to them so that the various needs of the country from this view can be removed.

We see that Allah granted these three merits to Solomon, and he, too, took benefit from them in a good way for people’s welfare, and furnishing the country and its security.

This subject does not allocate to the time of Solomon and his government, and being careful of it is necessary not only today but always and everywhere for correct running of a country.

}13{ یَعْمَلُونَ لَهُ مَا یَشَآءُ مِن مَّحَارِیبَ وَتَمَاثِیلَ وَجِفَانٍ کَالْجَوَابِ وَقُدُورٍ رَّاسِیَاتٍ اعْمَلُوا ءَالَ دَاوُدَ شُکْراً وَقَلِیلٌ مِنْ عِبَادِیَ الشَّکُورُ

Commentary, verse: 13

Point

This holy verse refers to a part of important productive activities of some jinns who accomplished them by the command of Solomon, where it says:

“They made for him whatever he wished of places of worship and mages and basins (large) like water-troughs and (cooking) cauldrons fixed, …”

A part of those things were related to spiritual issues and Divine services, and another part of them proportionate to bodily needs of men, as well as the members of his large troop and workers.

The Arabic term /mahārīb/ is the plural form of /mihrāb/ which philologically means ‘house of worship’, or some great buildings and castles which have been built to be used as temple.

This word is also used in the sense of the highest seat of an assembly, or the first part of a mosque.

That which today is called /mihrāb/ (prayer niche) is in fact a new meaning that has been taken from the main root.

However, since this word is derived from the term /harb/ in the sense of fight, the reason why the worship temples are

called /mihrāb/ is that it is the place of fighting against Satan and carnal desire.⁽¹⁾

Or it is derived from the Arabic word /harb/ in the sense of ‘clothes’ which is taken off from the enemy’s body in the battle field, because in temple, the place of worship, man must put aside the cover of the worldly thoughts and mind dispersion from himself.⁽²⁾

However, these active clever workers of Solomon used to arrange some great and glorious temples for Solomon (a.s.) that were appropriate for his divine religious government so that people could easily perform their own religious worshipping duties.

The Qur’ānic term /tamāθīl/ is the plural form of /timθāl/ which has been used both in the sense of ‘portrait’, (picture), and statue. There have been commented differently on this matter that the features of which beings these pictures or statues were taken, and for what purpose Solomon ordered that they should be prepared.

It is possible that they had been made as ornament, in the same manner that they are now seen in important old buildings, and even in our modern buildings, too.

Or they were produced to give some additional glory and grandeur to his organizations, since the picture of some animals, like lion, is the cause of creation of grandeur in the thought of many persons.

Upon the commentary of this verse, a narration from Imam Sādiq (a.s.) indicates that he said: “By Allah, the pictures Solomon wanted to be produced were not the statues of men

and women, but they were portraits of some trees and the like.”⁽¹⁾

The Arabic word /jifān/ is the plural form of /jafnah/ in the sense of container of food. The word /jawāb/ is the plural form of /jābiyah/ in the sense of ‘pool’, and it is understood from this application that they provided some great vast containers each of which was like a pool for Solomon so that a large group could sit around it and eat food from it. In some rather old times, if we have not forgotten, at the tables of food some large vessels were used for eating food by a group, and, in fact, their tablecloth was that very vessel, and it was not customary that some independent separate containers to be used as it is done today.

The Arabic word /qudūr/ is the plural form of /qidr/ with the sense of a container in which food is cooked; and the Qur’ānic term /rāsiyāt/ is the plural form of /rāsiyah/ in the sense of ‘steadfast’ and ‘fixed’, and here its purpose is some cooking-pots that, because of their greatness, they were not moveable.

At the end of the holy verse, after mentioning these merits, Allah, addressing the family of David, says:

“… ‘Exercise thanks, O family of David! But few of My servants are grateful!’”

It is evident that using the divine blessings alongside the same path they are created and granted for is a kind of thanks-giving, and it is certain that those who utilize the merits of Allah generally in their own places are not so many. Of course, the people of the truth among human beings have always been very few. You may consider the number of the believers in comparison with the disbelievers, the guided ones with the misguided ones, the obedient ones with the zealous ones, the

pious ones with disobedient ones, the just ones with evil-doers, the immaculate ones with other than them, the gratitude ones with ingratitude ones. At the end, some dignitaries have considered three stages for thankfulness: thanksgiving by heart, which is, (a), having consent and happiness for the blessing; (b) thanksgiving by the tongue, which is to praise the bestower of the blessing; (c), the thanksgiving of other limbs and organs, which is to harmonize the deeds with that blessing.

The Qur’ānic term /šakūr/ in Arabic is an amplification form, and denotes the abundance of thanksgiving that refers to the repetition of thanksgiving and its continuation by means of the heart, the tongue, and the limbs.

This epithet, of course, has sometimes been mentioned for Allah, too, like what is cited in Sura At-Taqābun, No. 64, verse 17, which says: “… Verily He is All-thankful, Most forbearing”, and the purpose of thankfulness of Allah is that as much the servants pave the path of obeying Him He will involve them in His merits and graces, and He thanks them, and by His grace, He increases them more than what they deserve.

A Few Traditions upon Thanksgiving:

In a tradition narrated from Imam Sādiq (a.s.) we read that someone asked him whether there is a limit for the thank of Allah that when a person reaches that limit he is counted thankful. He (a.s.) answered: “Yes.” The man asked: “How?” The Imam answered: “He must praise Allah for His whole blessings upon his family and his wealth; and if there is any right in the wealth He has given him he should pay it.”⁽¹⁾

Another tradition from the same Imam (a.s.) indicates: “Thanksgiving of a blessing is avoidance from sins.”⁽¹⁾

Again in another tradition the same Imam (a.s.) said: “Allah, the Almighty and Glorious, revealed to Moses, saying: ‘O’ Moses! Do thank Me which is a due thank.’ Moses said: ‘How can I thank You a due true thank while every time I do thank You, You give me a new blessing for it?’ He said: ‘O’ Moses! Just now you performed thanksgiving to Me since you know that that (success) is from Me’.”⁽²⁾

This point is also necessary to be noted that being gratitude unto those who are a means for a bounty for Man is a kind of thanking Him. Imam Sajjād, Ali-ibn-il-Hussayn (a.s.) says: “When the Hereafter Day comes forth Allah, the Exalted, will say to some of His servants: ‘Did you thank so and so?’ The servant answers: ‘O’ Lord! I performed thanksgiving to You’. Allah says: ‘Since you did not thank him, you have not performed My Thanksgiving’.”

Then, the Imam (a.s.) added: “The one (among you) who thanks Allah the most is the one who thanks people (for their bounties and favours).”⁽³⁾

The Messenger of Allah (p.b.u.h.) said: “Whoever does not thank for a small (bounty) will not thank for abundant bounties; and whoever does not thank people, will not thank Allah either.”⁽⁴⁾

It is narrated from Imam Sajjād, Ali-ibn-il-Hossayn (a.s.) who said: “The Messenger of Allah (p.b.u.h.) said: ‘Verily (when) a believer is satiated from eating food, then he praises Allah, the Almighty; so He will give him a reward equal to

that which He gives to him who fasts during the day and keeps vigil at night establishing prayer. Verily Allah accepts thanks-giving and loves those who are gratitude’.”⁽¹⁾

Imam Sādiq (a.s.) said: “Thanksgiving is to avoid the unlawful things, and a complete thanksgiving is that one says: ‘The praise belongs to Allah, the Lord of the Worlds’.”⁽²⁾

Imam Ali (a.s.) said: “Do continue your thanksgiving, then your blessing will be permanent.”⁽³⁾

We have discussed about the reality of ‘thanksgiving’ and that how it causes the blessing to be increased and that being ungrateful is the source of its annihilation in Sura ’Ibrāhīm, No. 14, verse 7.

}14{ فَلَمَّا قَضَیْنَا عَلَیْهِ الْمَوْتَ مَا دَلَّهُمْ عَلَی مَوْتِهِ إِلآَّ دَآبَّةُ الأَرْضِ تَأْکُلُ مِنسَأَتَهُ فَلَمَّا خَرَّ تَبَیَّنَتِ الْجِنُّ أَن لَّوْ کَانُوا یَعْلَمُونَ الْغَیْبَ مَا لَبِثُوا فِی الْعَذَابِ الْمُهِینِ

Commentary, verse: 14

The time of death is in Allah’s Power: (“We decreed”). Death meets even those who have prophethood and kingdom with together.

The words in this verse are about Solomon. It speaks about the wonderful and marvellous death of this great prophet of Allah. It makes this fact clear that how that mighty prophet and that powerful ruler with that glory that he had easily gave his soul to the Creator of the Soul. Even before that his body could get rest in the bed; the grips of death seized him. Allah says:

“Then when We decreed death for him (Solomon) naught showed them his death except a creature of the earth devouring his staff; …”

It is understood from both the above verse and numerous narrations that when Solomon’s death came he was standing, leaning on his staff. It was just then when suddenly death seized him and his soul went out from his body. For a length of time he was in the same state of standing until when termite, which the Qur’ān has rendered into ‘a creature of the earth’,

ate his staff and, losing his equilibrium, he fell down on the ground. It was then that the jinn understood that if they had been aware of the Unseen they would not have remained in abasing chastisement. The verse continues saying:

“… and when he fell down, the jinn came to know that, had they known the Unseen, they would not have tarried in abasing torment.”

The Arabic term /tabayyanat/ here is derived from /tabyīn/ which usually means: ‘to be manifest’ (an intransitive verb), and sometimes it also means ‘To become aware of something’ (a transitive verb), and here the second meaning is appropriate. It means: until that time the group of jinn were not aware of the death of Solomon and they understood that if they had known the secrets of Unseen, they would not have remained in trouble and the pain of heavy labours during that time.

Some commentators have taken the sentence with the first meaning and have said that the concept of the verse is such that after that Solomon fell the status of the jinn became manifest for human being and they understood that the jinn were not aware of the secrets of the Unseen, and it was not right that some men had such a belief about them. The application of ‘abasing torment’ may be an indication to the hard heavy labours that sometimes Solomon, as a forfeit and punishment put on the shoulder of a group of jinn, else the prophet of Allah would never put anyone under pressure and punishment specially under an ‘abasing torment’.

By the way, Amīr-ul-Mu’mineen Ali (a.s.) says: “… If there were anyone who could secure a ladder to everlasting life or a way to avoid death, it was Solomon, the son of David (a.s.) who was given control over the domain of the jinn and men along with prophethood and great position (before Allah) …”⁽¹⁾

Animals Work for Allah

1- A piece of the body of a cow makes a slain person alive and he introduces his killer: “Verily Allah commands you that you should sacrifice a cow …” (Sura Al-Baqarah, No. 2, verse 67)

2- A spider protects the Prophet (p.b.u.h.) in the cave: “If you do not help him, yet Allah has helped him already …” (Sura At-Taubah, No. 9, verse 40)

3- A raven becomes the teacher of man: “Then Allah sent a raven digging up the ground …” (Sura Al-Mā’idah, No. 5, verse 31)

4- A hoopoe is ordered to take the Solomon’s letter to Bilqiys: “Go you with this letter …” (Sura An-Naml, No. 27, verse 28)

5- Birds in flocks are told to destroy the possessors of elephants: “And send down (to prey) upon them birds in flocks.” (Sura Al-Fīl, No. 103, verse 3)

6- A serpent can be a means to show the legitimacy of Moses: “… it was a clear serpent.” (Sura Al-’A‘rāf, No. 7, verse 107)

7- A big fish is commanded to punish Yūnus: “Then the big fish did swallow him …” (Sura As-Sāffāt, No. 37, verse 142)

8- Termite is the means of divulgement of Solomon’s death. “… devouring his staff …” (Sura Saba’, No. 34, verse 14)

9- The dog of the Companions of the Cave is ordered to guard. “… and their dog stretching out his paws on the threshold …” (Sura Al-Kahf, No. 18, verse 18)

12- In Hajj, camel, cow and sheep become the symbols of Allah “And (as for) the fat camels, We have made them for you of the symbols of Allah, …” (Sura Al-Hajj, No. 22, verse 36)

14- Animals become the means of man’s examination. “… Allah will surely try you with something of the games which your hands and your spears can reach, …” (Sura Al-Mā’idah, No. 5, verse 94)

15- An animal can be the miracle of Allah. “… This she-camel of Allah is a sign …” (Sura Al-’A‘rāf, No. 7, verse 73)

16- Animals can be the means of the Wrath of Allah. “… The locusts and the vermin and the frogs …” (Sura Al-’A‘rāf, No. 7, verse 133)

There are several suras in the Qur’ān entitled by the names of animals, such as: Al-Baqarah, Al-’An‘ām, An-Nahl, An-Naml, ’Ankabūt, and Fīl.

}15{ لَقَدْ کَانَ لِسَبَإٍ فِی مَسْکَنِهِمْ ءَایَةٌ جَنَّتَانِ عَن یَمِینٍ وَشِمَالٍ کُلُوا مِن رّ ِزْقِ رَبّ-ِکُمْ وَاشْکُرُوا لَهُ بَلْدَةٌ طَیّ-ِبَةٌ وَرَبٌّ غَفُورٌ

Commentary, verse: 15

Saba’ is the name of the cultivated land

of Yemen. This name, Saba’, had been the name of a great personality in that region that was chosen for this land.

The biography of this country is instructive.

After the statement of the great bounties that Allah had bestowed on David and Solomon and that these two Divine prophets acted on the duty of thanksgiving, in this holy verse there has been referred to another nation who were in a state opposite to them and they lived perhaps in the same time with them or a little after them. They were some people whom Allah granted kinds of blessings, but they paved the way of disbelief and, consequently, Allah negated His blessings from them. Then, they became so scattered and wandered that the story of their life became a gazing-stock for the people of the world. This nation was the people of Saba’. The Glorious Qur’ān has stated their instructive biography in five verses and it has pointed to some important details and specialties of their life in these few verses. At first, it says:

“Indeed there was a sign for the (people of) Sheba in their abode, …”

As we will see later, this great Divine sign originated from here that those people by utilizing the particular spatial conditions and situation of the mountains around that region, in addition to the abundant God-given talent of those people, they could control the floods, which had no result save destruction, behind a strong dam, by which they succeeded to build a very habitable country. What a great sign it is that a means of destruction is changed into the most important means of development.

The historians are divided in the belief that “Saba’” is whose name and what it is. The popular idea is that ‘Saba’” is the name of the father of Arabs of Yemen.

According to a tradition narrated from the Messenger of Islam (p.b.u.h.), there was a man by the name of Saba’, from whom ten children were born, and from every one of them a tribe from the tribes of Arabs came into being in that land. (Majma‘-ul-Bayān, following the verse)

Some believe that “Saba’” is the name of the land of Yemen, or a part of it. The apparent meaning of the Qur’ān in the story of Solomon and hoopoe in Sura An-Naml also shows that ‘Saba’” had been the name of a place, where it says: “… and I have come to you from Sheba with a sure tiding.”⁽¹⁾

The situation here is that the apparent of the verse under discussion shows that “Saba’” had been a group of people who lived in that region, because the plural masculine pronoun /hum/ has returned to them. But there is not any inconsistency between these two commentaries, because it may be that at first Saba’ had been the name of a person, then all his offspring and his tribe were entitled by that name, and later this name was also used for their land.

Then the Qur’ān refers to the explanation of this Divine sign which was given to the people of Saba’. It says:

“… two gardens in the right and the left; …”

The story was such that the people of Saba’, by building a great dam between the magnificent mountains of that region, could store the water of the numerous floods, which caused only destruction or at least were wasted in the deserts vainly, at the back of that great dam, and by creating some windows in the dam they could take the vast store of water behind it under their own control. Thus, they succeeded to plant and grow different things in the vast lands over there. Fakhr-i-Rāzī has cited a problem here, saying that the existence of “two gardens” is not an important thing which can be referred to as ‘a sign’. In our opinion basically this problem is not something worthy to be discussed, because they were not two ordinary simple gardens, but they were a series of gardens joined together at two sides of a great stream which were watered from that lofty dam. These gardens were so bountiful of fruits and blessed that, as history indicates, if a person would put a large basket on his head and at the season of fruit, he passed under these trees there he could pour so much fruit in it that after a short time the basket would be filled with fruits.

Is it not wonderful that a flood which is the source of destruction becomes the cause of cultivation? Is it not counted as a sign of Allah? In addition, an extraordinary security existed in that land which itself was counted one of the signs of Allah. This fact will later be referred to by the Qur’ān.

Then the verse says that Allah told them as follows:

“… Eat of the sustenance of your Lord and give thanks to Him (That you have) a pure city and a forgiving Lord’.”

This short sentence has reiterated a collection of material and spiritual bounties in the most beautiful form. From the

point of material bounties, they had a pure and clean land. It was clean from the various pollutions: from thieves and unjust people, from pests and afflictions, from draught and famine, and from insecurity and terror. It has even been said that their land was clean from harmful insects, too. Their town had a clean air, a pleasant enlivening breeze, and a fertile land with productive trees.

From the point of spiritual bounty, they had the forgiveness of Allah. He would dispense with their short comings and faults and He did not punish them and He did not involve their land in misfortune.

}16{ فَأَعْرَضُوا فَاَرْسَلْنَا عَلَیْهِمْ سَیْلَ الْعَرِمِ وَبَدَّلْنَاهُم بِجَنَّتَیْهِمْ جَنَّتَیْنِ ذَوَاتَیْ أُکُلٍ خَمْطٍ وَأَثْلٍ وَشَیْءٍ مِن سِدْرٍ قَلِیلٍ

Commentary, verse: 16

Through this verse, the Qur’ān implicitly says that instead of being thankful of Allah, they turned away from Him. They counted the bounties of Allah insignificant. They considered the cultivation and security of their land very simple. They, forsaking the affluence of bounties, became neglectful of the remembrance of Allah. Their rich people boasted to the poor and imagined them as some bothers for their own status. The explanation of this will be dealt with in commentary of later verses.

It was here that the lash of punishment was whipped on their bodies, as the Qur’ān says:

“But they turned away (from Allah), so We loosed on them the Flood of ‘Arim, …”

The Arabic term /‘arim/ is derived from /‘arāmah/ in the sense of harshness, ill-temper, and strictness, and flood being modified by it, points to its harshness and destructiveness, and the application of the phrase /sayl-al-‘arim/ (the Flood of ‘Arim) is, so to speak, of the kind of addition of modified to the modifier.

Some commentators have rendered the Arabic term /‘arim/ into field-mice which, as a result of making holes in this dam, caused its destruction.

Lisān-ul-‘Arab introduces different meanings about the Arabic term /‘arim/ including: ‘a tiresome flood, barriers, which are built between valleys for stopping water, and also a big field-mouse’. (Lisān-ul-‘Arab)

Then the Qur’ān explains the later situation of this land as follows:

“… and We gave them in exchange for their two gardens, two gardens bearing bitter produce and tamarisk-bushes, and here and there a few lote-trees.”

The Qur’ānic word /’ukul/ means any kind of victuals.

The Arabic term /xamt/ means a bitter plant.

The Arabic word /’aθl/ is in the sense of ‘tamarisk-bush’.

And, thus, instead of those masses of green trees there remained only a few wild- deserted trees with a very low value that, perhaps, the most important of them was lote-tree a few of which were found among them.

The statement of these three kinds of tree which remained in that ruined region refers to three different groups of trees a part of which were harmful, some of them were useless, and some of them were of very little benefit, and on the whole they had their turning away, ingratitude and Divine punishment as a sequel, and flood, earthquake, tempest, thunder and lightning are not casual.

}17{ ذَلِکَ جَزَیْنَاهُم بِمَا کَفَرُوا وَهَلْ نُجَازِی اِلاَّ الْکَفُورَ

Commentary, verse: 17

The Divine retributions are Allah’s way of treatment and a godly law against evil doers, and they are not allocated to the People of Sheba.

As a conclusion, this verse explicitly implies that this was a chastisement that Allah gave them for their own infidelity. The verse says:

“This We recompensed them for their disbelief; …”

But in order that no one considers that this fate belongs to only this group, but its generality unto all those who have similar actions is certain, it says:

“… and do We ever recompense any but the ungrateful?”

}18{ وَجَعَلْنَا بَیْنَهُمْ وَبَیْنَ الْقُرَی الَّتِی بَارَکْنَا فِیهَا قُری ظَاهِرَةً وَقَدَّرْنَا فِیهَا السَّیْرَ سِیرُوا فِیهَا لَیَالِیَ وَأَیَّاماً ءَامِنِینَ

}19{ فَقَالُوا رَبَّنَا بَاعِدْ بَیْنَ أَسْفَارِنَا وَظَلَمُوا أَنفُسَهُمْ فَجَعَلْنَاهُمْ أَحَادِیثَ وَمَزَّقْنَاهُمْ کُلَّ مُمَزَّقٍ إِنَّ فِی ذَلِکَ لاَیَاتٍ لِکُلّ ِ صَبَّارٍ شَکُورٍ

Commentary, verses: 18-19

Ingratitude causes the destruction of man’s living.

Through these two verses the Qur’ān returns again to the story of Sheba and explains their story in some more detailed explanation. It refers to their punishment almost larger than before in such a way that it can be an important and instructive lesson for anyone. It implies that Allah made their land so cultivated that not only He caused their cities to become full of bounties but also He appointed between them and the cities that Allah had blessed some other manifest cities. The holy verse says:

“And We made between them and the towns which We had blessed (other) towns apparent …”

In fact, between them and the blessed land there were some towns joined together like a chain, and the distances between these towns were so little that from each of them the other town could be seen; and this is the meaning of the Qur’ānic phrase: /quran zāhirah/ (towns apparent).

Some of the commentators have rendered this phrase in another way. They say that it refers to the towns which were just manifestly alongside the way and passengers could stay well in them. Or that these towns were upon some high places and they were apparent for the wayfarers.

As for the purpose of ‘the blessed towns’ that which towns they may be, most commentators have rendered it as the towns of old Syria (Syria, Palestine and Jordan), since this very meaning has been mentioned about this land in Sura ‘Isrā’, No. 17, verse one, and in Sura Al-’Anbiyā’, No. 21, verse 81.

But some other commentators say that the purpose of it may be the towns of “San‘ā” or “Ma’ārib” both of which have been located in the region of Yemen, and this commentary is not so improbable; because the distance between Yemen, which is located in the most southern point of Arabia, and Shāmāt (Syria), which is located in the most northern point, is so much so, and had been covered with some dry and hot deserts, that rendering the verse into it seems very improbable, and, it has not been recorded in history books either. Some commentators have also believed that the blessed lands may be the land of Mecca, which is improbable, too. This explanation was from the point of cultivation, but since only cultivation is not enough and security is its importance and basic condition, the verse adds:

“… and between them We had appointed stages of journey in due proportion: …”

“… ‘Travel therein secure, by night and by day’.”

Thus, the towns had an appropriate distance, and from the point of the attack of wild and fearsome animals of the desert, or thieves and robbers, they were also in utmost security in a manner that people could travel between them without having any provision or any mount. They did not need to travel in groups and use some armed persons with them because of fear due to insecurity of the way, or for the fear of the lack of water and food along their way.

That who conveyed them the sentence: “Travel therein”, there are two probabilities: one of them is that it was conveyed to them by their prophet, and the other is that the mute tongue of that cultivated land and its secure and safe roads were the means of conveying the sentence to them.

Preceding the word /layālī/ before /’ayyām/ in the verse is for the sake of the importance of the existence of security at nights both security from the point of thieves of the way and wild animals of the desert, else providing security during days is easier.

Through the next verse, the Holy Qur’ān implies that these ingratitude people in the face of those great bounties of Allah, which had encompassed their whole living thoroughly, like many other nations who lived in pleasure, were involved in pride and negligence. Affluence of bounties and their scanty of capacity caused them to pave the way of ingratitude and deviated from the path of Truth and they became heedless of the commands of Allah.

Among their unwisely demands was that they asked Allah to appoint long distance between their journeys. The verse announces.

“And they said: ‘O our Lord! Place longer distances between our journeys’; …”

Their purpose was that Allah would set a distance between their cultivated towns and there would appear some dry deserts between them, because the rich were not willing that the poor people could travel like them and travel wherever they wished without any provision and any mount. As if travelling was among their boasts and it was the sign of power and wealth and they desired that this privilege and superiority should be registered for them for ever.

Or comfort and welfare had made them inconvenient, in the same way that Mann and Salwa (two heavenly foods) had made the children of Israel tired and asked Allah for onion, garlic, and lentil.

Some have also guessed that the sentence “Place longer distances between our journeys” may point to this fact they had become so pleasure-seeking that they were not ready to travel for the purpose of breeding livestock or merchandise and agriculture, and they asked Allah that they would always remain at home and the time between their journeys would be increased.

But the first commentary seems best of all.

However, the verse says:

“… and they were unjust to themselves, …”

Yes, if they imagined that they had been unjust to others, they were wrong. They had taken a dagger and cut their own chest asunder, and they themselves had to tolerate all the hurts.

What an interesting meaning it is!

Next to this short sentence, which is stated about their painful fate, the Qur’ān implies that Allah punished them so seriously and twisted their lives so complex that it became as a matter of talk for others. The verse says:

“… so We made them stories …”

Yes, from that furnished living and that glorious vast civilization, there remained nothing but some news talked by tongues, and a remembrance in minds, and some lines written on the pages of histories. The verse continues saying:

“… and We dispersed them all in scattered fragments. …”

Their region and towns became so ruined that they had not the ability of living there and, in order to continue their life, they had to go toward different places in different groups. Like leaves in the season of fall, which are in the current of storms, everyone of them was thrown into a corner, in a manner that their division became a ‘proverb’ and whenever people wanted to say, for example, a group was severely scattered, they used to say: “Like the people of Sheba and their bounties, they have scattered.”

As some commentators have said, the tribe of ‘Qasān’ went to Syria, ’Asad went to ‘Ammān, while the tribe of Khazā‘ah went toward Tahāmah, and the tribe of ’Anmār went to Yathrib. (Tafsīr-i-Qurtabī, and Tafsīr-i-’Abul-Futūh-Rāzī, following the verse under discussion). At the end of the verse, it says:

“… Verily in this there are signs for every patient, grateful one.”

Why can the patient and the grateful ones take lesson from these events? (Specially that the Arabic words: /sabbār/ (patient) and /šakūr/ (thankful) both are in the Arabic amplification form which indicate the statement of repetition and emphasis.)

This is for the sake that they can control their ungovernable desire by means of patience and perseverance, and they stand powerfully against sins, and because of their thanksgiving in the way obeying Allah they are prepared and vigilant. It is for this reason that they take an example well. But those who follow their desires and are heedless unto the Allah’s merits, how can they take an example from these events?

}20{ وَلَقَدْ صَدَّقَ عَلَیْهِمْ اِبْلِیسُ ظَنَّهُ فَاتَّبَعُوهُ إِلاَّ فَرِیقاً مِنَ الْمُؤْمِنینَ

}21{ وَمَا کَانَ لَهُ عَلَیْهِم مِن سُلْطَانٍ إِلاَّ لِنَعْلَمَ مَن یُؤْمِنُ بِالأَخِرَةِ مِمَّنْ هُوَ مِنْهَا فِی شَکٍّ وَرَبُّکَ عَلَی کُلّ ِ شَیْءٍ حَفِیظٌ

Commentary, verses: 20-21

Satan cannot make people force to do something, and that they follow ’Iblīs is based upon their authority and their own decision.

Belief in the existence of Hereafter is like a barrier against Satan.

These verses are, in fact, a kind of general conclusion from the story of ‘the people of Sheba’ which was stated in the previous verses, and we realized that how they involved in all those misfortunes and deprivations as the result of submitting to low desires and temptations of Satan. In the first verse, it says:

“And certainly ’Iblīs found true his conjecture concerning them, …”

“… so they followed him, except a party of the believers.”

Or in other words, the Satan’s prophecy that, after denying of prostrating in front of Adam and being banished from the

Presence of Allah, ’Iblis said: “… then, by Your power, I will lead them all astray.” “Except Your servants amongst them, sincere and purified (by Your grace).” ⁽¹⁾

Satan said this sentence by conjecture and guess, but finally this conjecture and guess became true, and the weak-faith people who were feeble in their will moved after him group by group. There were a small group of believers who broke the chains of Satan’s temptations and were not deceived by his traps. They came in freely, they lived freely, and they passed away freely. Though they were scanty from the point of number, each of them matched a world from the point of value. Ali (a.s.) says: “… they are few in number, but they are great in esteem before Allah …”⁽²⁾

In relation to the temptations of ’Iblīs and those who go into the realm of his influence and those who are outside this realm, through the second verse the Qur’ān points to two subjects. At first it says:

“And he has no authority over them, …”

It is we who let him and issue the permission of his arrival into the country of our mind and body.

This is the same thing that the Holy Qur’ān in another occurrence from the tongue of Satan says: “… I did not have any authority over you except that I called you and you responded me, …”⁽³⁾

But it is clear that after accepting his invitation from the side of some faithless and sensual persons, Satan will not stay motionless, but he will make the foundations of his domination firm on their selves. So, in the continuation of the verse, the Qur’ān adds about the aim of Satan’s freedom, as follows:

“… save that We would know (distinguished) him who believes in the Hereafter, from him who is in doubt concerning it, …”

It is obvious that Allah (s.w.t.) is aware of every thing that happens in this world, from the pre-eternity to the future eternity. Therefore, the Qur’ānic term /lina‘lama/ (We would know) does not mean that He does not distinguish the believers from those who are in doubt. The temptations of Satan must come across so that they can be distinguished, but the purpose of this sentence is the objective accomplishment of the knowledge of Allah, since Allah never punishes persons from His innate knowledge and because of their deeds in potency, but there must be provided a sense of trial, the temptations of Satan and low desires begin so that every body authoritatively and with complete free will brings out what he has in his inside than the objective accomplishment of Allah’s knowledge appears, because there will not be any deserving of reward and retribution unless an action is fulfilled practically in outside.

In other words, no one will be rewarded or punished only because of innate goodness or innate evil, unless what is in potency appears in action.

At the end, as a warning to all the servants of Allah, the Qur’ān says:

“… and your Lord is the Preserver of all things.”

It says such so that the followers of Satan do not imagine that any thing of their deeds or sayings will disappear in this world, or Allah forgets it. No, never. Allah keeps and protects them all for the Day of Justice.

Section 3: The Holy Prophet Muhammad, the Apostle

Point

for humanity as a whole

The imaginary false deities own nothing anywhere in the Universe – Allah has no assistants to aid Him in anything – Only the permitted one will be able to intercede for the sinners on the Day of Judgment – Allah alone sustains everyone – The holy Prophet Muhammad the Apostle sent for humanity as a whole – the Fixed Term can neither be decreed by anyone nor anyone can hasten it on.

}22{ قُلِ ادْعُوا الَّذِینَ زَعَمْتُم مِن دُونِ اللَّهِ لاَ یَمْلِکُونَ مِثْقَالَ ذَرَّةٍ فِی السَّمَاوَاتِ وَلاَ فِی الأَرْضِ وَمَا لَهُمْ فِیهِمَا مِن شِرْکٍ وَمَا لَهُ مِنْهُم مِن ظَهِیرٍ

Commentary, verse: 22

No one other than Allah is the owner of the heavens and the earth, nor is any one His partner and helper.

At the beginning of this holy Sura it was said that a considerable part of the verses of this Sura is about Origin and the End and the true beliefs, so that by joining them together there comes into being a collection of true Qur’ānic wisdom.

In this section of verses, in fact, the Holy Qur’ān takes the polytheists into trial and by some logical questions it knocks them out. It makes manifest their baseless decayed logic in the field of intercession of idols.

In these verses the Qur’ān addresses the Prophet (p.b.u.h.) for five times and commands him to say to them something, and every time it propounds a new matter in connection with the fate of idols and idolatry, in a manner that at the end anybody feels that there is no empty school worse than the school of idolism, and that it can not be called even a school of thought and a religion.

By the above verse, it implies that they may call those that they consider (as their object of worship) other than Allah, but they should know that these idols never answer their pray nor do they solve any problem of theirs. It says:

“Say: ‘Call upon those whom you have asserted apart from Allah; …”

Then, the Qur’ān refers to the reasoning of this statement and implies that it is for the sake that these hand-made objects of worship do not own anything. It continues saying:

“… they own not the weight of an atom in the heavens nor in the earth, nor for them is any partnership in either (of them), nor for Him is (there) from among them any one to back Him up.”

If they were able to solve any problem they would have one of these three qualities: they owned something in the heavens and the earth; or, at least, they were partner of Allah in the creation, or, at last, they were assistants of Allah in something of these affairs.

While it is clear that ‘necessary being’ is only One and the rest are all ‘possible being that are dependant to Him, so that if

He takes His grace from them, all of them will pave the way of destruction.

It is interesting that when it says: “… the weight of an atom in the heavens nor in the earth …” it means that the beings which do not own anything as heavy as the weight of an atom in the endless heavens and in the vast earth, what kind of difficulty can they remove from themselves than from you?

}23{ وَلاَ تَنفَعُ الشَّفَاعَةُ عِندَهُ اِلاَّ لِمَنْ أَذِنَ لَهُ حَتَّی إِذَا فُزّ ِعَ عَن قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّکُمْ قَالُوا الْحَقَّ وَهُوَ الْعَلِیُّ الْکَبِیرُ

Commentary, verse: 23

In Hereafter, there is the possibility of intercession, but by the leave of Allah. Therefore, in this verse the Qur’ān implies that there are some intercessors in the Court of Allah who can intercede only by His leave and command, since; the verse says:

“And intercession will not avail with Him except for him to whom He gives leave; …”

Therefore, the pretext of the idolaters for worshipping their idols that they said: “… these are our intercessors with Allah’ …”⁽¹⁾will be ceased by this statement, because Allah has never given any leave to them for any intercession.

That whether the sentence “… except for him to whom He gives leave …” refers to the intercessors or to the interceded ones, commentators have offered two probabilities; but in relation to the fact that in this verse the words are about idols and those people consider the idols as their intercessors, it is appropriate that it refers to ‘intercessors’.

Is the purpose of the word ‘intercession’ mentioned here the intercession in the world or in the Hereafter? Both of them are probable, but the subsequent sentence shows that it is meant the intercession in the Hereafter.

So, after this sentence, it implicitly says that in that Day there will be such an anxiety and horror upon the hearts that both the intercessor and the one who is interceded will be full of anxiety, and they expect to see to whom Allah gives permission to intercede, and for whom. (This state of anxiety will continue until when it will be removed from the hearts and the command from the side of Allah will be issued. The verse says:

“… till, when terror is lifted from their hearts, …”

However, on that Day there is a surprising tumult. Those who expect to be interceded look worriedly at the intercessor and by non-verbal language or by their own tongues, they eagerly ask them for intercession.

But the intercessors also have waited for the command of Allah to see how and about whom He gives permission for intercession. This common and general anxiety will continue until when the command of intercession about those who are eligible for it will be issued from the side of Allah, the Wise.

It is in this circumstance that the both groups turn their faces to each other and ask each other (or the guilty ask the intercessors) as follows:

“… they will say: ‘What is it that your Lord said?’ …”

“… They will say: ‘The truth’; …”

And ‘the truth’ is not anything save the permission of intercession about those who had not entirely ceased their relation with Allah, not the polluted ones who had broken all the links and means of communication, and who had wholly become alien with Allah, the Prophet (p.b.u.h.) and his friends.

At the end of the verse, the Qur’ān adds:

“… and He is the Most High, the Great’.”

This sentence is the continuation of the statement of the intercessors and its complement. Indeed, they say that since Allah is the Most High and the Great, whatever command He issues is the exact truth, and any truth adapts His command.

Whatever was said in the above is the nearest commentary that is consistent to the sentences of the verse.

In this regard, commentators have also cited some other commentaries, and it is wonderful that in some of them the relation and dependence of the beginning and the end of the verse, and its before and after, have never been considered at all.

}24{ قُلْ مَن یَرْزُقُکُم مِنَ السَّمَاوَاتِ وَالأَرْضِ قُلِ اللَّهُ وَإِنَّآ أَوْ إِیَّاکُمْ لَعَلَی هُدًی أَوْ فِی ضَلاَلٍ مُبِینٍ

Commentary, verse: 24

In training and teaching we should make the conscience of the addressees awaken by the use of the method of asking questions and cause their thought to work. That is why, for nullifying the beliefs of polytheists, next to the question of ‘creation’ mentioned in the previous verses, the subject of the act of the giver of sustenance is questioned. This reasoning is also in the form of ‘question and answer’ in order to awaken their sleeping conscience by this way, and that by the answer which emerges from their inside they find out their mistake. The Qur’ān says:

“Say: ‘Who gives you sustenance from the heavens and the earth?’ …”

It is evident that none of them could say that the stone and wooden idols could bring rain down from the sky, grow plants from the earth and give them the earthly and heavenly sources to use.

It is interesting that without waiting for any answer, the Qur’ān immediately adds:

“… Say: ‘Allah’. …”

Tell them it is Allah Who is the Origin of all these bounties. That is, the matter is so clear and evident that it does not need the opposite party to answer. But the questioner and

hearer both say one thing, because even the polytheists knew Allah as the Creator and Giver of sustenance and, for the idols, they considered only the rank of intercession.

This point is also noteworthy that Allah’s sustenance, which comes down from heaven for human beings, is not limited to rain. The light and heat of the sun, the air which exists in the atmosphere of the earth, are also more important than the life- giving drops of rain.

Also, the blessings of the earth are not allocated to plants. kinds of water sources in the ground, various mains some of which had been discovered at that time and some others of them were discovered by the pass of time, all are under this title.

At last, the verse refers to a matter which itself can form the foundation of a proof, a true proof accompanied with the utmost justice and reverence, in a shape that opposite party may come down from the platform of pride and obstinacy and begin to think. It says:

“… And verily we or you are upon right guidance, or in manifest error.”

This statement points to this matter that there is clear contrast in our belief and yours, therefore it is impossible that both of them are right, because never two opposite things gather with together, therefore one group is upon guidance and the second group is in error. Now contemplate which group is on guidance and which is on misguidance. You can see the signs in both groups and observe which group contains the signs of guidance and which group has the signs of misguidance.

And this is one of the best methods of discussion and dispute which makes the opposite party contemplate. Some

consider it as a kind of precautionary concealment, which is the utmost mistake.

It is interesting that in Arabic text of the verse the word ‘guidance’ has been mentioned with the Arabic word /‘alā/ (upon) and the word ‘error’ is mentioned with the Arabic word: /fī/ (in), which points to this fact that ‘the guided ones’ seem to be riding on a calm horse, or are located on a high place and dominate over all things, while the misguided ones are in deep error and in the darkness of their ignorance.

This is also noteworthy that the holy verse at first mentions ‘guidance’ and the word ‘error’ is cited after it, because at the beginning of the sentence at first it says: ‘We’ and after that it says: ‘you’ in order to have a delicate and colourless hint to the guidance of the first group and the lack of guidance of the second group.

Some of the commentators of the Qur’ān believe that the modifier /mubin/ (manifest) refers to /dalāl/ (error), because error consists of different kinds and the error of polytheism is the most manifest of all.

But there is also this probability that this modifier is used for both ‘guidance’ and ‘error’, because in these circumstances, inside the words of the eloquent, modifier is not repeated. Thus, both ‘guidance’ and ‘error’ are qualified by ‘manifest’, as in other verses of the Qur’ān this qualification is seen for both of them.⁽¹⁾

}25{ قُل لاَ تُسْأَلُونَ عَمَّآ أَجْرَمْنَا وَلاَ نُسْأَلُ عَمَّا تَعْمَلُونَ

}26{ قُلْ یَجْمَعُ بَیْنَنَا رَبُّنَا ثُمَّ یَفْتَحُ بَیْنَنَا بِالْحَقّ ِ وَهُوَ الْفَتَّاحُ الْعَلِیمُ

Commentary, verses: 25-26

The divine prophets’ urge on the guidance of people is mostly because of their sympathy, not for the sake that the recompense of people’s sins might be upon the prophets, or vice versa.

With the same just tone that the previous verse brought down the enemy from the platform of pride and obstinacy, this verse continues and says:

“Say: ‘You will not be questioned as to what we are guilty of, nor shall we be questioned as to what you do’.”

It is surprising that here the Prophet (p.b.u.h.) is ordered to use the word ‘guilty’ concerning him, and concerning the opponent, he is commanded to use the phrase: “What you do”. Thus, he is to make this fact clear that everybody must be responsible of his own deeds, since the sequels of the deeds of every person, beautiful or ugly, shall reach the same person himself.

By the way, the verse also contains a smooth hint to this point that if we urge to guide you, it is not for the sake that your sin will be written upon us or your polytheism has any

harm for us. But we urge on this matter from the view of sympathy, truth-seeking and legitimacy.

In the second holy verse the reality is stated that how the situation of everybody will be dealt with, right and wrong will be separated from each other, and, according to their responsibilities, everyone will be given reward or retribution. It says:

“Say: ‘Our Lord will gather us together, then will He judge between us (and you) with the truth, …”

He will do this and separate us from each other so that the guided ones should be recognized from the misguided ones, and every one of them receives the fruit of his own deeds.

If you see that today all people are mixed and everybody claims that he is right and is the one who will prosper, this situation will not last for ever, and the day of the separation of the groups will come. The Lordship of Allah requires that finally there will come a Day when correct will be separated from incorrect, pure from impure and right from wrong and each of them will be set on their own place.

Now you may think what will you do on that Day? And in which group will you be? And have you made ready an answer for the questions of your Lord on that Day?

In order to make clear that this scene shall certainly occur, at the end the verse it adds:

“… and He is the greatest Judge, the All-knowing’.”

One of these two names, which are among the Most Beautiful Names of Allah, refers to His Power upon separating the men’s rows, and the next refers to His Infinite Knowledge, because separating the rows of right and wrong from each other is impossible without these two.

The Arabic term /fath/, as Rāqib has said in Mufradāt, originally means: ‘removing complexity and difficulty’, which is of two kinds: sometimes it is seen by the eye, like unlocking a lock; and sometimes it is understood by contemplation, like: complexity of grief, sorrows, and opening the secrets of science, and also judging between two persons and solving the problem of their conflict.

It is worthy to be noted that in some Islamic narrations the phrase ‘Yā Fattāh’ has been emphasized on for solving the difficulties, since this great Name of Allah, which has been mentioned in the form of /fattāh/, which is the Arabic amplification form of /fath/, refers to the Power of Allah upon opening any difficulty and putting an end to any grief and sorrow, and providing the means of any conquest and victory. In fact, nobody is “fattāh” (The Opener) except Him and the key of all closed doors is with Him, His Power.

}27{ قُلْ أَرُونِیَ الَّذِینَ أَلْحَقْتُم بِهِ شُرَکَآءَ کَلاَّ بَلْ هُوَ اللَّهُ

الْعَزِیزُ الْحَکِیمُ

Commentary, verse: 27

Again in this holy verse the Qur’ān returns to the subject of Monotheism with which it had begun the words and by this subject it concludes the discussion. It says:

“Say: ‘Show me those you have joined to Him as associates! By no means (can you do it). …”

What worth and eligibility do they have? If your objective meaning is this lifeless and silent mass of stone and wood, what a great misfortune and shame that you take the same manufacture that you yourselves have chosen from the lowest beings of the world of inanimate objects and considered as the great Lord!

If you imagine these things as the symbol of souls and angels, it is also a calamity and aberration, because they are His creatures, too, and are ready to obey Him.

Therefore, in the continuation of the verse, the Holy Qur’ān with a single word nullifies their whole conjectures and says:

“… Nay! …”

These material things are never worthy of being the object of worship, and in these conjectures of yours there is not found anything of reality. Sufficient it is! You should become vigilant. How long do you continue this wrong way?

In fact, the word ‘Nay’ is a small word which has encompassed all these meanings. Then, at the end of the verse, for emphasis and strengthening this statement, it says:

“… He is Allah, the Mighty, the Wise’.”

His Honour and His Might requires that none finds any way into the realm of His Lordship, and His Wisdom also requires that He uses this Might in its correct place.

Yes, having these attributes is the sign of His being necessary existence, and the necessary existence of the world of existence is infinite and can never be more than One and has no associate and resemblance because every plurality makes him limited and possible, but the infinite being is always One.

}28{ وَمَآ أَرْسَلْنَاکَ اِلاَّ کَآفَّةً لّ-ِلنَّاسِ بَشِیراً وَنَذِیراً وَلَکِنَّ أَکْثَرَ النَّاسِ لاَ یَعْلَمُونَ

Commentary, verse: 28

The prophethood of the Prophet of Islam (p.b.u.h.) is for the whole world.

The most important function of the Divine prophets in guiding people is warning and glad tiding.

This holy verse points to the prophethood of the Prophet of Islam (p.b.u.h.), and the verses after this verse discuss about Resurrection, and regarding to the fact that the words in the previous verses were also about Unity, they form a complete collection of religious beliefs which are fitting to the Meccan suras, such as Sura Saba’.

At first, it points to the vastness of the invitation of the Prophet (p.b.u.h.) and the generality of his prophecy over all human beings. It says:

“And We have not sent you but unto the whole of mankind, a Bearer of glad tidings and a Warner, but most of the people do not know (it).”

The Arabic term /kāffah/ is in the sense of the palm of the hand; and since man takes things with his hands, or makes them aloof from himself, this term has sometimes been used in the sense of ‘to gather’ and sometimes in the sense of ‘to repel’.

The commentators have also suggested the both meanings probable in the verse. The first is that it may be used in the sense of ‘to gather’, and in this case the concept of the verse is the same thing which was mentioned in the above; saying: “And We have not sent you but unto the whole of mankind, …”, which points to the invitation of the Prophet of Islam (p.b.u.h.) as a universal one.

The numerous authentic narrations recorded upon the commentary of this verse by the way of both Shi‘ites and Sunnites all strengthen this very interpretation, too. Therefore, the content of the verse is like that of Sura Al-Furqān, No. 25, verse one which says: “Blessed is He Who sent down the Furqān (the distinction of right and wrong) upon His servant that he may be a Warner to the worlds.”

And also like Sura Al-’An‘ām, No. 6, verse 19 which says: “… and this Qur’ān has been revealed to me that I may warn you thereby, …”

In the tradition that some of the commentators have mentioned in relation with the above verse, the generality of the invitation of the Prophet (p.b.u.h.) is understood as one of his great honours, where he (p.b.u.h.) says: “Allah bestowed on me five things, and I do not say it as a boast (but I say as the gratitude of the bounty). I was appointed to all men, white and black, and the earth was appointed for me pure and purifier and (everywhere of it being) as a mosque. The booties of war are lawful for me while they were not lawful for anyone before me. I have been aided (by fear and horror in the hearts of the enemies) so that it paves the way of one month journey in front of me; and I was given (the rank of) intercession then I have stored it for my Ummah in Hereafter.”⁽¹⁾

}29{ وَیَقُولُونَ مَتَی هَذَا الْوَعْدُ اِن کُنتُمْ صَادِقِینَ

}30{ قُل لَکُم مِیعَادُ یَوْمٍ لاَ تَسْتَأْخِرُونَ عَنْهُ سَاعَةً وَلاَ تَسْتَقْدِمُونَ

Commentary, verses: 29-30

Hereafter is an important Day and its time of occurrence is not changeable.

In view of the fact that in the former verses this meaning was pointed out that Allah will gather all people in Hereafter and will judge between them, in this verse there has been suggested a question from the side of some of the deniers of Resurrection in the following form:

“And they say: ‘When will this promise be (fulfilled) if you are truthful’?”

The deniers of Resurrection used to ask this question very frequently from the Prophet of Islam (p.b.u.h.) or from other prophets. It was sometimes for perceiving the matter, and perhaps most often for mockery, implying that when will this resurrection that you repeatedly emphasize on come if you are truthful?

This matter points to this fact that a truthful person should know all the details of the matter he informs of. He must be aware of its qualifications, its time, and its place. In answer to

them the Prophet (p.b.u.h.) was commanded to say its time is in the Knowledge of Allah.

And also we recite in many verses of the Qur’ān that no one knows the time of Hereafter but Allah, and this is of the wisdom of Allah in order that human beings always spend time in the state of ‘being prepared’ and ready. Moreover, the luck of knowledge of details is usually not a hinder for the faith in universals. For example, from the sound of the bell of the house you are acknowledged that someone is at the door, though you do not know any detail about that person whether the one is a male or a female, how old he is and how much he knows. The lack of your knowledge unto these things does not damage your knowledge and faith that a person rang the bell of the house. Yes, we have knowledge about the Hereafter, though we do not know its time.

The Qur’ān always restrains to give a clear answer to this question and to define the time of the occurrence of Hereafter, and it emphasizes that this is one of the things the knowledge of which is with Allah and none but He is aware of it.

So, in the next verse, this very meaning is reiterated in a different sentence. It says:

“Say: ‘You have the appointment of a day from which you cannot hold back any while, nor can you bring it on’.”

This concealment of the date of the occurrence of the Hereafter, even unto the Prophet of Islam (p.b.u.h.), as it was also pointed out before, is for the sake that Allah desires people to have a kind of freedom of action accompanied with

the constant state of ‘being ready’, since if the date of Hereafter were defined, and its time was far, everybody would live in ignorance, pride and unawareness, and when its time was near, they would lose the freedom of action and their deeds would have the emergency state, and in both cases the man’s training aims would remain barren (fruitless). It is for this reason that the date of the occurrence of Hereafter is concealed to all. It is in the same manner the night of Qadr, the night which has the virtue of one thousand months, or the date of the reappearance of Hadrat Mahdī (a.s.).

The content of Sura Tā-Hā, No. 20, verse 15 which says: “Verily the Hour (of doom) is coming, (but) I will to keep it hidden so that every soul may be rewarded for its endeavour.” is a tender hint to this very meaning.

In the meanwhile that they considered that the Prophet (p.b.u.h.), who informed of the Hereafter should know the exact date of it, was their ultimate mistake, and it was the reason of the lack of their knowledge from the duty of the prophecy. He was commanded only to convey the Message and to give warning and glad tidings, but the question of Hereafter relates to Allah, and it is He Who is aware of all its details, and He has given to His Prophet (p.b.u.h.) that part of the training issues that He had decided to be necessary for him.

Here, there arises a question and it is that the holy Qur’ān, threatening the opponents about the appointed time of Hereafter, says: “… you cannot hold back any while …”, but why does it also say: “… nor can you bring it on”? What effect does it have in the goal of the Qur’ān?

In answer, two points must be noted to. The first is that mentioning these two with together points to the decisiveness and exactness of the date of something. Just in the same way that we say so and so matter, sooner or later, has a decisive appointed time.

The second is that a group of obstinate pagans always put the Prophet (p.b.u.h.) in pressure that why the Hereafter did not come, and in other words, they made haste for it, whether in mockery or other than it. The Qur’ān tells them not to haste; its date is the same that Allah has appointed.

Section 4: The Disbelievers and their Leaders

Point

The disbelievers and their leaders shall throw the blame upon each other – Allah amplifies the sustenance to whomsoever He please.

}31{ وَقَالَ الَّذِینَ کَفَرُوا لَن نُؤْمِنَ بِهَذَا الْقُرْءَانِ وَلاَ بِالَّذِی بَیْنَ یَدَیْهِ وَلَوْ تَرَی اِذِ الظَّالِمُونَ مَوْقُوفُونَ عِندَ رَبّ-ِهِمْ یَرْجِعُ بَعْضُهُمْ إِلَی بَعْضٍ الْقَوْلَ یَقُولُ الَّذِینَ اسْتُضْعِفُوا لِلَّذِینَ اسْتَکْبَرُوا لَوْلآ أَنتُمْ لَکُنَّا مُؤْمِنِینَ

Commentary, verse: 31

Pagans, in fact, believe in none of the heavenly Books, and because of their obstinacy, they are not ready to accept faith and believe.

In this holy verse, the Qur’ān says:

“And those who disbelieve say: ‘Never will we believe in this Qur’ān, nor in that which is before it, …”

The Arabic word /lan/ is used for an everlasting negation. Thus, they intend to say that if you preach for ever they will not believe, and this is evidence upon their obstinacy. They

had made their decision not to believe until future eternity, while if a truth-seeking person, for any reason, is not convinced can not deny the future probable reasons without hearing them and say that he absolutely refuses other reasons, too.

In relation to the objective meaning of the Qur’ān sentence: /’allaŏīna kafarū/ (those who disbelieve), some of the Islamic commentators have rendered it into pagans, some into the Jews and ‘the People of Book’, but the context of the later verses, which speaks about paganism, is an evidence that the purpose of it is ‘pagans’.

The purpose of the Qur’ānic phrase: /’allaŏī bayna yadayh/ (that which is before it) is the heavenly Books which had been sent down before Qur’ān. This meaning has been applied in many verses of the Qur’ān with the same sense specially after mentioning the word Qur’ān; and that some commentators have said that its purpose is probably ‘Resurrection’, or is ‘the content of the Qur’ān’ does not seem so probable.

However, the denial of faith in the Books of the former prophets perhaps has been for the purpose that the Qur’ān prophesies of this matter that the symptoms of the Messenger of Islam and the Qur’ān have clearly been mentioned in the Torah and the Bible, so in ordered to negate the prophecy of the Prophet of Islam (p.b.u.h.), they negate other heavenly Books, too, and say that they neither believe in this heavenly Book, the Qur’ān, nor in the Books before it.

Then the Qur’ān refers to their situation in the Hereafter and, addressing the Prophet (p.b.u.h.), it says:

“… and could you see when the unjust shall be made to stand before their Lord, bandying words

one with another! …”

Again, it is understood from the above holy verse that one of the most important extensions of ‘injustice’ is that very ‘polytheism’ and ‘disbelief’.

The application of the Qur’ānic phrase /‘inda rabbihim/ (before their Lord) refers to this matter that they will attend before the One Who has been their owner and their Lord; and what a shame is higher than this that a person is summoned to the One that he has never believed in Him and in Whose commandments, while his whole self has been built and covered with His bounties.

At this time, the ‘oppressed’, the same unaware persons who blindly followed some others, will say to the ‘oppressors’, viz., the same ones who used to pave the way of pride and domination over others, and giving them the line of satanic thought, as such: if you had not been, and if your satanic beguiling temptations had not existed, we would have been in the row of the believers. The verse says:

“… Those who were despised as weak will say unto those who had prided: ‘Had it not been for you, we would certainly have been believers’.”

By this manner, they want to put all their sins on the shoulder of these cruel ‘oppressors’, though they were not ready to have such a decisive treatment with them in the world, because in that life weakness and vileness had dominated them and they had lost their own freedom and frankness. But now that those false concepts, which separated the oppressors from them, have gone and the fruit of the deeds of everyone is made manifest, they stand in front of them and speak frankly, disputing with them.

}32{ قَالَ الَّذِینَ اسْتَکْبَرُوا لِلَّذِینَ اسْتُضْعِفُوا أَنَحْنُ صَدَدْنَاکُمْ عَنِ الْهُدَی بَعْدَ إِذْ جَآءَکُم بَلْ کُنتُم مُّجْرِمِینَ

Commentary, verse: 32

In this holy verse the Qur’ān clearly announces that the oppressors in answer to the oppressed ones say that: they did not hinder them from the way of guidance after that guidance came to them and they were preached enough and the prophets said what they should say, and the oppressors were not responsible of it, but the oppressed themselves were sinful. They will say: “You, with your free will, submitted to our baseless words and came to infidelity and theism, while you forgot the logical words of the prophets.” The verse says:

“Those who had prided shall say unto those who were despised as weak: ‘Did we turn you away from the guidance after it had come to you? Nay! You (yourselves) were guilty’.”

It is true that, by their evil temptations, the oppressors had committed a great sin, but this statement of theirs is also true that these followers should not follow them blindly, so, from this point of view, their sins are upon their own shoulders.

}33{ وَقَالَ الَّذِینَ اسْتُضْعِفُوا لِلَّذِینَ اسْتَکْبَروُا بَلْ مَکْرُ الَّیْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّکْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ وَجَعَلْنَا الأَغْلاَلَ فِی أَعْنَاقِ الَّذِینَ کَفَرُوا هَلْ یُجْزَوْنَ

اِلاَّ مَا کَانُوا یَعْمَلُونَ

Commentary, verse: 33

The mental cultural deviation of the people in a society is the consequence of the constant effort of the arrogant enemies.

In this holy verse, the Qur’ān says:

“And those who were despised as weak shall say unto those who had prided: ‘Nay! It was a plot (of yours) by day and by night when you bade us that we should disbelieve in Allah and set up equals with Him. …”

Yes, it was you who did not desist your evil propagation and did not lose any opportunity during day and night to gain your wrong aims. It is true that we were free in accepting you, and thus we are sinful, but you, as a factor of corruption, are responsible and guilty, too. Or, in other words, it was you who set the first base with your polluted hands, in particular that you always talked to us from the position of power. (The

application of the Qur’ānic sentence /ta’murūnanā/ (you bade us) is the evidence for this matter.)

It is evident that the proud cannot have any answer to this statement and do not deny their participation in this great crime.

Therefore, both groups will be regretful of their deeds: the proud will be regretful for making others astray, and the oppressed ones for their unconditionally accepting these evil temptations. The verse continues saying:

“… And they declare (their) remorse when they see the Penalty; and We will put shackles on the necks of those who disbelieved. …”

Some commentators have said that this regret is probably because of the intensity of the terror they get from seeing the Divine punishment and the chains and shackles on their necks. This will cause their tongue not to be able to speak though the same ones, in other halts of the Hereafter will cry: “… ‘Oh woe to us! Verily we were unjust’.”⁽¹⁾

Some philologists have meant the Arabic phrase /’asarrū/ in this verse in the sense of ‘declare’, in spite of those who have meant it ‘hide’, and said that this term has been used with two opposite meanings in the Arabic language, and its like is not few, but regarding to the usages of this term in the Qur’ān, and other than it, this meaning is not probable, because the Arabic word /sirr/ usually comes as opposite to /‘alan/, and Rāqib has also stipulated that this meaning is weak. Yet, some of the lexicologists have referred to both of them.

However, this is the consequence of their own deeds that they have provided from before. The verse says:

“… Are they requited aught save what they used to do?”

Yes, these are the very deeds and behaviour of pagans and evil-doers that will be shown in the form of shackles of captivity put on their necks, hands and feet. In this world, too, they were captives of their low desires, money, power, and position, and, in Hereafter when the deeds will incarnate, the same captivities will appear in another form.

The above mentioned holy verse once more makes clear the incarnation of deeds, which has repeatedly been pointed out, because it implicitly says that their recompense is, in fact, the incarnation of their own deeds.

And what a meaning is more lively and clearer than this for incarnation of deeds?

The application of the Qur’ānic sentence /’allaŏīna kafarū/ (those who disbelieved) is an evidence that both those who tempted others proudly will be involved in this fact, and those oppressed who were tempted, and all pagans. And, basically, mentioning this quality is a hint to this fact that the cause of their punishment is their paganism.

}34{ وَمَآ أَرْسَلْنَا فِی قَرْیَةٍ مِن نَذِیرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا بِمَآ اُرْسِلْتُم بِهِ کَافِرُونَ

}35{ وَقَالُوا نَحْنُ أَکْثَرُ أَمْوَالاً وَأَوْلاَداً وَمَا نَحْنُ بِمُعَذَّبِینَ

Commentary, verses: 34-35

Opposition with the holy Prophet of Islam (p.b.u.h.) is not a new thing, while former people used to oppose other Divine prophets, too.

Since the words in previous verses were about the proud people’s temptation (seduction), the verses under discussion introduce a part of this seduction and, in the meanwhile it also consoles the holy Prophet of Islam (p.b.u.h.) indicating that if a group of people oppose you, you may not surprise, because the opposition of the rich tyrants against the true prophets has been a constant style of theirs. Allah says:

“And We sent no Warner into any city except the opulent ones of it said: ‘Verily we are disbelievers in what you are sent with’.”

The Qur’ānic word /naŏīr/ means: ‘Warner’. It refers to the Divine prophets who warned people by Allah’s punishment against their deviations, cruelties, sins, and corruptions. Here the Arabic phrase /mutrafūhā/ is the plural form of /mutraf/ derived from /taraf/ in the sense of ‘prosperity’, and /mutraf/ is

used in the sense of ‘prosperity’. The Arabic word /mutraf/ is applied for the one whose affluence of bounty and welfare of life has made him proud, and neglectful, and has caused him to be disobedient.⁽¹⁾

Yes, those who were in the first row of the opponents of the Divine prophets (a.s.) were usually from this group of disobedient neglectful people of prosperity. Since, on one side, they saw the teachings of the prophets as a hinder for their pleasures and lusts, and on the other side, they were defenders of the deprive that by usurpation of whose rights had reached to this dazzling life, and on the third side, in order to guard their wealth and properly, they always used the power of government, and in all these instances they found the Divine prophets in their opposite situation, then they immediately decided to stand against them.

It is wonderful that they did not emphasize on a particular divine ordinance or instruction, but they generally said: “… ‘Verily we are disbelievers in what you are sent with’ …” They insisted not to be with them even for a step, which itself is the best proof for their obstinacy and enmity against the truth.

This is an important matter which the Qur’ān has disclosed through different verses: that the deprived were often the first group of people who accepted the invitation of the Divine prophets, and the proud people, who were in prosperity, were also the first group of people who began opposition.

Certainly the deniers of the Divine prophets’ call were not allocated to this group; the factors of mischief and claimers of polytheism and superstitions were those who ceaselessly tried to forcefully drug others towards themselves.

This very meaning is also mentioned in Sura Az-Zukhruf, No. 43, verse 23; Sura Hūd, No. 11, verse 116; and also in Sura Mu’minūn, No. 23, verse 33.

This group oppose not only against the Divine prophets, but also against any step of improvement that may be taken from the side of any learned reformer and any studious scholar. In order to confuse the programs of the reformers, they often conspire and commit any crime they can.

Next verse refers to their futile logic to which they betake all times to prove their superiority and to beguile common people. It announces:

“They also said: ‘We are more (than you) in wealth and children …”

They say that Allah has affection to them because He has given them both abundant wealth and plenty of human power, and this is the evidence for His grace upon them and the sign for their rank and near position to Him, so He will not punish them, the near- stationed ones! The verse continues saying:

“… and we shall not be punished’.”

Does Allah punish His beloved? If we were banished from His presence, why would He give us so many bounties? In short, our world being bountiful itself is a clear reason for the good of our Hereafter.

Some of the commentators believe that the Qur’ānic sentence: /wa mā nahnu bi mu‘aŏŏabīn/ (we shall not be punished) is probably a reason that they denied the Hereafter and punishment entirely, while the later verses show that this sentence does not imply this meaning but their purpose has been in this that, for the reason of their wealth, they are nigh to Allah.

}36{ قُلْ إِنَّ رَبّ-ِی یَبْسُطُ الرّ ِزْقَ لِمَن یَشَآءُ وَیَقْدِرُ وَلَکِنَّ أَکْثَرَ النَّاسِ لاَ یَعْلَمُونَ

Commentary, verse: 36

Giving or taking sustenance is inside the rank of Lordship and giving or taking the blessings is not as a sign of affection or wrath of Allah. (It is possible that He takes it from a believer and gives it to a disbeliever.) (Verily my Lord amplifies the sustenance …)

This holy verse answers to their hollow demagogical logic in the best way and knocks it out. Addressing the Prophet (p.b.u.h.), the Qur’ān says:

“Say: ‘Verily my Lord amplifies the sustenance for whom He pleases and straitens for whom He pleases, …”

All of these are according to public interests which are for the trial of people and are necessary for the system of their living, and they do not depend on the man’s rank and position with Allah.

Therefore, we should never count the amplification of sustenance as a reason for happiness, and its being straitened as a reason for wretchedness. The verse continues saying:

“… but most of the people do not know’.”

Of course, the unaware majority of people are such, else this matter is clear for the aware ones.

Section 5: Wealth and children shall be of no avail

Point

Wealth and children shall be of no avail to any one on the Day Judgment – None shall profit the other in any way when his own belief and conduct will be judged.

}37{ وَمَآ أَمْوَالُکُمْ وَلآ أَوْلاَدُکُم بِالَّتِی تُقَرّ ِبُکُمْ عِندَنَا زُلْفَی اِلاَّ مَنْ ءَامَنَ وَعَمِلَ صَالِحاً فَأُوْلَئِک لَهُمْ جَزَآءُ الضّ-ِعْفِ بِمَا عَمِلُوا وَهُمْ فِی الْغُرُفَاتِ ءَامِنُونَ

Commentary, verse:

Allah (s.w.t.) has appointed faith, righteous deed, charity, and sincerity as means for His nearness, while some unaware people think of wealth, children and race as the factors of nearness to Allah and having prosperity.

So, in this verse, the Qur’ān pursues this very meaning more explicitly, and says:

“And neither your wealth nor your children are that which bring you nigh unto us, …”

This is a great mistake that a group of people imagine that those who are in deprivation from the point of finance are disfavoured and reprobate in the sight of Allah, and those who

are apparently in welfare with affluence of favours are beloved and accepted by Him.

There are many deprived persons who are tried by this means and reach the most superior ranks; and there are many persons who enjoy the comforts of life but whose wealth and properties are some pests for them and work as the cause of their punishment.

Does not the Holy Qur’ān explicitly say in Sura Taqābun, No. 64, verse 15: “Verily your properties and your children may be but a trial; where as Allah, with Him is the highest Reward”?

This statement does not mean that man may stop the necessary effort and endeavour in life, but the purpose is that having financial possibilities and abundant human powers are never counted as the criterion of spiritual values of man with Allah.

Then the Qur’ān refers to the standard of the values of individuals and that which causes the nearness to Allah, and (as a separate exception) says:

“… except for him who believes, and does righteousness, these are (the ones) for whom is a double recompense for what they did, and they in the exalted places shall be secure.”

Thus, all these criterions of these two cases return to “Faith and righteous deed” from any one, in any time, and wherever they may be, and the difference of persons in the presence of Allah depends on the difference of the degrees of their Faith and righteous deeds, and there is nothing else save this.

Even having much knowledge and relating to some great persons, even to prophets, if they are not accompanied with

these two criterions do not lonely increase anything to the value of man.

It is here that the holy Qur’ān, with its unique explicitness, nullifies all deviated and superstitious imaginations in the field of the factors of getting nearness to Allah and the man’s value of existence, and summarizes the noble standard in two things which all human beings can tolerate and obtain, so that neither anyone’s material possibilities nor his deprivation, are effective in them.

Yes, if wealth and children also pave this way, they will take this divine colour and will assume the colour of faith and righteous deed, and they will be the cause of getting nearness to Allah. But the properties and children that make man aloof from Allah, and like an idol will be worshipped which cause mischief and corruption, they are the fuels of Hell, and, as the Qur’ān says, they are the man’s enemy and the enemy of his happiness. It says: “O’ you who have Faith! Verily, among your wives and your children are (some that are) enemies to yourselves so beware of them …”⁽¹⁾

However, as it was also said before, the Arabic term /di‘f/ singly does not mean ‘two fold’, but it means “many folds”, and it has been used with the same sense in the verse under discussion, because we know that the reward of each good deed is at least ten folds with Allah. The holy Qur’ān says: “Whoever brings a good (deed) he shall have ten times its like, …”,⁽²⁾and sometimes it is much more than that.

The Arabic word /qurufāt/ is the plural form of /qurfah/ in the sense of some rooms which are in the upstairs that have both some lighter and better weather, and the pests are far

from them. That is why this meaning has been applied for the best abodes of Paradise.

This word is originally derived from /qarf/ in the sense of lifting and taking something.

The application of the Qur’ānic term /’āminūn/ (those who are in security), concerning the people of Paradise, is a very comprehensive meaning which reflects the peace of their both body and spirit from any point of view, because they have neither the fear of an annihilation, destruction, and death, nor the fear of the enemy’s attack, nor the fear of sickness, pest, grief and even the fear of fear; and there is no bounty higher than this that one passes time in a complete security; in the same way that there is no affliction worse than insecurity in different aspects of life.

}38{ وَالَّذِینَ یَسْعَوْنَ فِی ءَایَاتِنَا مُعَاجِزِینَ أُوْلَئِکَ فِی الْعَذَابِ مُحْضَرُونَ

}39{ قُلْ اِنَّ رَبّ-ِی یَبْسُطُ الرّ ِزْقَ لِمَن یَشَآءُ مِنْ عِبَادِهِ وَیَقْدِرُ لَهُ وَمَآ أَنفَقْتُم مِن شَیْءٍ فَهُوَ یُخْلِفُهُ

وَهُوَ خَیْرُ الرَّازِقِینَ

Commentary, verses: 38-39

In order to wipe out the Truth, enemy always uses his best effort. So, in this verse, the Qur’ān implies that those who try to nullify Allah’s signs not only they themselves do not have Faith, but also do not let others pave the path of Truth, while they imagine that they can escape from the grips of the Power of Allah, while they will be brought into the painful chastisement on the Hereafter Day.

Since there is no word about future in the sentence: “They shall be arraigned into the chastisement”, it may point to this sense that in this world they are also involved in chastisement just now. What chastisement is worse than this prison which

he has built for him by his wealth and children? The verse says:

“And those who strive against Our signs to void them, they shall be arraigned into the chastisement.”

There is also this probability that the above meaning is for the sake that this Divine promise is so certain that as if they are in it just now in the same way that it has been mentioned in the previous holy verse: “… and they in the exalted places shall be secure.”

As some philologists have said, the application of the Qur’ānic term /mu‘ājizīn/ means that they imagine that they can flee from the realm of Allah’s Power and His punishment, while this is a mere baseless delusion.

Through the next verse, Qur’ān says:

“Say: ‘Verily my Lord amplifies the sustenance for whom He pleases of His servants and straitens (it) for him …”

Then it continues saying:

“… and whatever thing you spend He replaces it; and He is the Best Sustainers’.”

The content of the verse is an emphasis on the previous matter, but from two points of view it is new. The first is that the previous verse the concept of which was the same as this one was mostly about wealth, children, and disbelievers, while the application of the Arabic word /‘ibād/ (servants) in the verse under discussion shows that it refers to the believers. That is, concerning the believers, He sometimes amplifies the sustenance – where it is good for the believer – and He

sometimes straitens and limits the sustenance in the place

where it requires. However, the vastness and narrowness of sustenance can cot be the evidence for anything.

The second matter is that the previous holy verse said about the vastness and narrowness of sustenance and living concerning two different groups of men, while the verse under discussion may be a hint to two different states of one person whose sustenance is vast and sometimes is straitened and limited.

Moreover, what is mentioned at the beginning of this verse is, in fact, a preliminary for that which is at the end of the verse, i.e. encouraging to spending in the cause of Allah.

The Qur’ānic sentence /fahuwa yuxlifuhū/ (He replaces it) is an interesting meaning which shows that whatever is spent in the cause of Allah is, in fact, a rich profitable bargain, because Allah undertakes its recompense; and we know that when a gracious one undertakes the recompense of something he does not observe equality, but he pays it back several folds, and sometimes hundred folds.

The promise of Allah, of course, is not limited to Hereafter and next life, which is certain in its turn, but in this world, too, He gives kinds of favours abundantly instead of those godly payments.

The Qur’ānic sentence “… and He is the Best sustainers” has a vast meaning which can be considered from different dimensions.

He is the Best of all sustainers because He knows what to bestow and how much of provision He may endow that it

would not be the cause of mischief and corruption, and He knows everything.

Whatever He wills He can grant to whomever He wishes, because He is powerful to do everything.

Allah does not demand any recompense for what He bestows, because He is self-sufficient in Essence.

Allah grants the things even without asking them from Him, because He is aware of all things, and He is Wise.

And none, but He, is the giver of sustenance, since whatever a person has is from Him, and whatever a person gives to another one the person is the means of transferring the sustenance, not the giver of sustenance.

This point is also noteworthy that for fleeting properties He gives some lasting bounties, and He gives ‘abundant’ recompense for a ‘scanty’ deed.

}40{ وَیَوْمَ یَحْشُرُهُمْ جَمِیعاً ثُمَّ یَقُولُ لِلْمَلآَئِکَةِ أَهَؤُلآءِ اِیَّاکُمْ

کَانُوا یَعْبُدُونَ

}41{ قَالُوا سُبْحَانَکَ أَنتَ وَلِیُّنَا مِن دُونِهِم بَلْ کَانُوا یَعْبُدُونَ الْجِنَّ أَکْثَرُهُم بِهِم مُّؤْمِنُونَ

Commentary, verses: 40-41

In Hereafter, besides reprimanding the polytheists, Allah asks from the objects of worship. He asks whether they called them to polytheism, so that it proves that the objects of worship themselves condemn this action. So, in this verse, the Qur’ān implies that in Hereafter He musters all, including the worshippers and the objects of worship. The verse says:

“And on the Day when He will muster them all together then He will say to the angels: ‘Did these worship you?’”

It is evident that this question is not an inquiry that can disclose an unknown thing for the Pure Essence of Allah, because He is Omniscient; the aim is that the facts might be said by the angels’ statements, so that this group of wrong worshippers might become abashed and ashamed, and know that the angels are completely hateful of their action and that they become hopeless for ever.

Mentioning ‘angels’ out of all objects of worship that the polytheists had, is either for the sake that the angels were the most honoured creatures that they used to worship.

Or it is for the sake that the idolaters considered the pieces of stone and wood as the symbol of the heavenly creatures (angels, spirits, and prophets) and they worshipped them under this title. It is cited in the history of idolatry among Arabs that once when ‘Amr-ubn-Luhā had travelled to Syria saw some people who were worshipping their idols. He asked them about that action and they answered that they were some gods that they had made in the shapes of heavenly creatures in order to get help from them and by means of them they asked for rain. ‘Amr-ubn-Luhā liked it and followed their idea and he brought an idol with him to Arabia as a present, and since then idolatry began there and continued until when Islam came and rooted it out.

Now we refer to the response of the angel in answer to the question of Allah. They will choose the most inclusive and the most polite answer as the verse says:

“They (the angels) will say: ‘Glory be to You. You are our Guardian, not they, nay rather, they were worshipping the jinn, (while) most of them were believers in them’.”

Concerning the kind of the concept of the answer of the angels, commentators have delivered various ideas and each of them has rendered it differently. But what seems nearer to the fact is that: the purpose of ‘jinn’ is Satan and other evil beings that encouraged the idol-worshippers to this action and decorated it in their sight. Thus, the purpose of ‘worshipping the jinn’ is obeying their commands and accepting their temptations.

By expressing their hate and repudiation and announcing their dislike of this action the angels will say that the main factor of this corruption was Satans, though they apparently worshipped the angels, the real feature of it must be made manifest.

Similar to this meaning is also recited in Sura Yūnus, where it says: “And the Day We shall muster them all, then We shall say to those who associated others (with Us): ‘Get you to your place! You and your associates’, then We shall set a space between them, and their associates shall say: ‘It was not us (indeed) that you used to worship!’” ⁽¹⁾

That is, you, indeed, used to worship your own low desires, delusions and conjectures, not us. Moreover, your worship was done neither by our command nor with our consent, and such worship is not, in fact, a real worship.

}42{ فَالْیَوْمَ لاَ یَمْلِکُ بَعْضُکُمْ لِبَعْضٍ نَّفْعاً وَلاَ ضَرًّا وَنَقُولُ لِلَّذِینَ ظَلَمُوا ذُوقُوا عَذَابَ النَّارِ الَّتِی کُنتُم بِهَا تُکَذّ ِبُونَ

Commentary, verse: 42

In Hereafter both sovereignty and ownership belong to only Allah. (None of objects of worship – the Jinn, the angels, and others – has any power. Neither the object of worship can do anything for its worshipper, nor can a worshipper do anything for the object of worship).

This verse implicitly says that on that Day the hope of the polytheists will change into despair and this fact will be clearly made manifest for them that their objects of worship will not be able to work for them the slightest, but, on the contrary, they will be hatred of them.

So, in the above mentioned holy verse, as an expressive conclusion, the Holy Qur’ān says:

“So on that Day one of you shall not own for the other any profit or harm, …”

Therefore, neither the angels, who were apparently their objects of worship, can intercede nor are they themselves able to help each other. It is here that Allah announces:

“… and We will say unto those who did injustice: ‘Taste you the chastisement of the Fire which you used to deny’.”

This is not the first time and verse that the Qur’ān refers to polytheists as ‘unjust’ and cruel ones, but in many other verses

of the Qur’ān ‘disbelief’ has been rendered into ‘injustice’ or ‘pagans and polytheists’ have been introduced as ‘the unjust ones’, because, before anything else, they have done injustice to themselves. They take off the honourable crown of worship of Allah from their own heads and put the abased shackle of servitude of idols on their necks and, thus, they naturally lose their entire honour, personality, and fate.

In fact, in Hereafter, they receive both the punishment of their own polytheism and the punishment of the denial of Resurrection, and both of these meanings are compiled in the sentence: “… and We will say unto those who did injustice: ‘Taste you the chastisement of the Fire which you used to deny’.”

}43{ وَإِذَا تُتْلَی عَلَیْهِمْ ءَایَاتُنَا بَیّ-ِنَاتٍ قَالُوا مَا هَذَا اِلاَّ رَجُلٌ یُرِیدُ أَن یَصُدَّکُمْ عَمَّا کَانَ یَعْبُدُ ءَابَآؤُکُمْ وَقَالُوا مَا هَذَآ إِلآَّ إِفْکٌ مُفْتَرًی وَقَالَ الَّذِینَ کَفَرُوا لِلْحَقّ ِ لَمَّا جَآءَهُمْ إِنْ هَذَآ اِلاَّ سِحْرٌ مُّبِینٌ

Commentary, verse: 43

The Arabic word /bayyināt/ is the plural form of the term /bayyinah/ and it is used for a proof that its truthfulness is manifest and the word /’ifk/ is used for something which has been reversed and its original shape has changed. The verses of Allah are clear, and the denial of disbelievers is because of their obstinacy. That is why the Qur’ān says:

“And when Our clear signs are recited to them, they say: ‘This is naught but a man who desires to bar you from that your fathers used to worship’; …”

This is their first reaction in the face of these clear verses that they propounded among this fanatic tribe in order to move their bigotry. Specially the application of the term /’ābā’ukum/ (your fathers) instead of ‘our fathers’ is mostly for this very purpose that they might make those fanatic people understand that the legacy of their ancestors was in danger and they should stand against that man and dismiss him.

The application of the phrase: “This is naught but a man who desires to” has been used for the contempt of the Prophet (p.b.u.h.) by means of two elements: one is the word /hāŏā/ (this), and the other is /rajul/ (a man), in an indefinite form, while all of them knew the Prophet (p.b.u.h.) very well and that he had a good background.

This is also notable that the Qur’ān qualifies the ‘signs’ by the word ‘clear’, which means the proofs of their legitimacy are accompanied with them and this fact does not need to be explained.

Then the Qur’ān refers to their second statement that they expressed in order to nullify the invitation of the holy Prophet (p.b.u.h.). It says:

“… and they say: ‘This (Qur’ān) is nothing but a falsehood forged’. …”

The Arabic word /’ifk/, as was explained before, means: ‘anything that changes from its original form’. So, the opposite winds in Arabic are called /mu’tafikāt/, then it has been used also for any falsehood, accusation, and any incorrect statement. Some others say that the word /’ifk/ is used for great lies.

Although the application of the word /’ifk/ for accusing the Prophet of Islam (p.b.u.h.) of falsehood was enough, they emphasized it with the Arabic word /muftarā/ without having any document for this claim of theirs.

Finally, their third accusation to the Prophet (p.b.u.h.) was the denigration of ‘sorcery’, as the last part of the verse under discussion says:

“… And the unbelievers say to the truth, when it has come to them: ‘This is nothing but a manifest sorcery’.”

It is surprising that this aberrant group used to state these three accusations with the most explicit emphasis which was restriction. Once they said that it was only a manifest sorcery;

in another place they said it was but a lie; and, finally, in the third place they said that he only wanted to bar them from the objects of worship of their ancestors.

These three undue charges, of course, do not contrast with each other, although they did not refuse to say contradictory words. Therefore, there is no reason that, according to the statement of some commentators, we attribute each of these accusations to one group of the disbelievers.

This point is also notable that: in the first and second stages the Qur’ān has used the word /qālū/ (they said), but in the third stage, instead of that, it has used the sentence: /qālallaŏīna kafarū/ (those who disbelieved said), pointing to this fact that all these miseries originate from disbelief, denial of the Truth, and enmity with reality. Else, how is it possible that, without having any reasoning, one forges all these accusations, one after another, to a man that the proofs of legitimacy are clearly seen from his speech, his deed, and his background? As if, by these three accusations they followed an accurate program in conflicting against the Prophet (p.b.u.h.).

On one side, they saw that it was a new religion and had a proper attraction. On the other side, the Prophet’s threats to Divine punishment in this world and the next, willy-nilly, had made some people terrified.

On the third side, the Prophet’s miracles (p.b.u.h.) affected on the minds of common people.

They had devised a way in order to nullify each of these three subjects. So, in opposition to the new religion, they attached to protecting the heritage of the ancestors, while their ancestors were, as the Qur’ān says, the extension of verse which says: “… had no understanding of anything nor were they guided aright.”⁽¹⁾

It does not matter that he restrains people from such superstitious customs which are the devise of the foolish ignorant ones, and that against the Prophet’s threats to Divine punishment, they had propounded the subject of mendacity in order to make people calm.

In the face of miracles, they propounded the accusation of ‘sorcery’ so that they could justify it thereby and stop people from embracing it.

But, as we know and history testifies it, too, none of these Satanic temptations did work effectively, and finally people accepted this pure religion in groups.

}44{ وَمَآ ءَاتَیْنَاهُم مِن کُتُبٍ یَدْرُسُونَهَا وَمَآ أَرْسَلْنَآ اِلَیْهِمْ قَبْلَکَ مِن نَّذِیرٍ

Commentary, verse: 44

The Holy Qur’ān in this verse answers their all vain claims by one sentence. It says:

“And We had not given them (Arab pagans) any Books which they could study, nor did We send unto them before you any Warner.”

This points to this fact that these claims can be brought forth by the one to whom has already come a prophet and has brought a heavenly Book for him that he compares the content of the new invitation with it and he finds it different with and he belies it. Once he says this new invitation is untrue. Another time he says that the religion of your ancestors must not be lost. And sometimes he calls the bringer of the new invitation a sorcerer.

But the one, who relies only on his own thought and without any heavenly revelation and without having any knowledge, delivers some vanities, has no right to judge like that. This point is also understood from this verse that by relying only on the power of his own intellect, one can not pave the difficult path of life successfully, but he must get help from the power of revelation and with the aid of the leadership of the Prophet (p.b.u.h.) steps in the way, else there is darkness and he must be afraid of the danger of aberration.

}45{ وَکَذَّبَ الَّذِینَ مِن قَبْلِهِمْ وَمَا بَلَغُوا مِعْشَارَ مَآ ءَاتَیْنَاهُمْ فَکَذَّبُوا رُسُلِی فَکَیْفَ کَانَ نَکِیرِ

Commentary, verse: 45

Relying on their wealth and power, pagans used to deny the Truth, and Allah said that their wealth, comparing that of others, is not a tenth of it.

So, this verse has threatened that disobedient group by some effective and expressive words, and says:

“And those before them rejected (the messengers) and these have not yet attained a tenth of what We had given them …”

But you can see what kind of fate they had! The verse continues saying:

“… but they belied My apostles; so (see) how was My punishment (unto them)!”

Their ruined cities, destroyed because of the Divine punishment, are near to you alongside your way toward Syria. You may take them as a lesson, and hearken the necessary admonitions from the tongue of these ruins and guess your fate according to them, because neither the way of treatment of Allah (s.w.t.) is changeable nor is your state higher than theirs.

The Arabic word /mi‘šār/ is derived from /‘ušr/ and it is in the same meaning, one tenth.

Some commentators have taken it with the sense of one-hundredth, but many Arabic dictionaries and commentaries have mentioned the first meaning for it. But, however, these kinds of figures do not refer to the number and they are used to show scantiness in comparison with the figures like: seven, seventy, one thousand, and the like which are used to show multiplicity.

Therefore, the concept of the verse is that Allah has vanished some powerful haughty persons that comparing them these people have not even a small part of their power.

Similar to this meaning is said in other different verses of the Qur’ān, including Sura Al-’An‘ām, No. 6, verse 6 which says: “Have they not considered how many a generation We destroyed before them, when We had established in the earth (to the extent) that We have not established you, and We sent abundant (water down from) the sky upon them and made the rivers flow beneath them? Yet We destroyed them for their sins, and raised up after them another generation.”

Again, the like of this very meaning is mentioned in Sura Al-Mu’min, No. 40, verse 21; and in Sura Ar-Room, No. 30, verse 9, too.

The Qur’ānic word /nakīr/ is derived from /’inkār/ in the same sense, and the purpose of denying Allah is the denial of His punishment.

Section 6: The Triumph of Truth

Point

The Truth shall always triumph

}46{ قُلْ اِنَّمَآ أَعِظُکُم بِوَاحِدَةٍ أَن تَقُومُوا لِلَّهِ مَثْنَی وَفُرَادَی

ثُمَّ تَتَفَکَّرُوا مَا بِصَاحِبِکُم مِن جِنَّةٍ إِنْ هُوَ اِلاَّ نَذِیرٌ لَّکُم بَیْنَ یَدَیْ

عَذَابٍ شَدِیدٍ

Commentary, verse: 46

Point

One of the duties of the Divine prophets (a.s.) is giving admonition to people.

In this verse, and the next verses, Allah again commands the Prophet of Islam (p.b.u.h.) that he should invite them to the Truth by means of different proofs, and dissuade them from aberration. Similar to the contents of the former discussions, the Prophet (p.b.u.h.) is addressed for five times and is told to say to them as follows:

“Say: ‘I exhort you only to one (thing), that rise up for Allah’s sake two by two and one by one, then ponder: there is no madness in your comrade (the Prophet), he is only a Warner to you before a severe chastisement’.”

Each of the words and meanings mentioned in this verse points to an important matter that ten points of which are referred to in the following:

1- The sentence ‘I exhort you’ in fact points to this fact that your goodness and interest is considered in this saying, not in any other matter.

2- The application of the Arabic word /wāhidah/ (only one thing), specially with the term /’innamā/ (only) for emphasis, is a clear indication to this reality that the root of all individual and social improvements is the utilization of intellects. Whenever the thought of a nation is inactive, it will be invaded by the thieves and robbers of faith, religion, freedom, and independence. But when thoughts become active the way will be closed to those robbers.

3- The application of the Arabic term /qiyām/ here does not mean ‘to stand on one’s two feet’, but it means readiness for performing affairs, because when a person stands on his feet he is almost ready to fulfil different programs of the life. Therefore, contemplation needs a former preparation which brings a motion and motive into being in man so that he willingly and intentionally begins to contemplate.

4- The application of the word /lillāh/ (for the sake of Allah) points to this meaning that standing and preparation must have a divine godly motive, and the contemplation which originates from such a motive is worthy.

In principle, sincerity in affairs, and even in thinking, is the cause of deliverance, happiness, and beatitude.

It is interesting that the faith in Allah has here been taken certain so contemplation for other issues is an indication to this fact that Monotheism is an innate thing which is clear even without thinking.

5- The application of the Qur’ānic phrase: /maθnā wa furādā/ (two by two and one by one) points to this fact that pondering and contemplation must be done far from tumults. People ought to rise singly or maximum two by two and utilize their thoughts, because contemplation inside a tumult will not be so deep, in particular that the factors of egotism and bigotry in the path of defending from one’s own belief in front of a crowd is rather more evident.

Some other commentators also believe that these two meanings are probably for this purpose that men must learn the ‘individual’ thought and the congregational thought, i.e., with consultation. A person must both contemplate lonely and enjoy the others’ proper thoughts, because despotism in thought and judgment is often the cause of destruction; and cooperation in thought and struggle for solving the scientific difficulties, where it does not stretch to tumult, has a better effect, and it is perhaps for this reason that the word /maθnā/ (two by two) has been preceded by the word /furādā/ (one by one).

6- The application of the Qur’ānic word /sāhibikum/ (your companion), in respect to the holy Prophet (p.b.u.h.), has an indication to this fact that he is not an unfamiliar person for you. He has lived among you for many years, and you have known him for his deposit, perspicacity, truthfulness, and veracity. You have never seen any dark or weak point in his biography. Therefore, justly all the accusations you attribute to him are baseless.

7- The Arabic word /jinnah/ in the sense of madness is originally derived from the word /jinn/ with the sense of ‘cover’, and in view of the fact that a mad man is such that as if his wisdom were covered, this meaning has been used about him. However, the notable point is in this that it seems to say this fact that how is it possible that an inviter to contemplation

to be mad himself? And this fact that he is caller to thinking itself is an indication to his utmost wisdom and perspicacity.

8- The sentence saying: “… he is only a Warner to you …” summarizes the messengership of the Prophet of Islam (p.b.u.h.) in the subject of ‘warning’, that is, to give warning unto people concerning the responsibilities and the court and retribution of Allah. It is true that the Prophet has the messengership of glad tiding, too, but that which mostly makes man move is ‘warning’. So, in some other verses of the Qur’ān, ‘giving warning’ has been mentioned as the only duty of the Prophet (p.b.u.h.); such as Sura Al-Ahqāf, No. 46, verse 9 which says: “… and I am not but an open Warner.” The like of this meaning is recited in Sura Sād, No. 38, verse 65, as well as in other verses, too.

9- The application of the Qur’ānic sentence “… before a severe chastisement” points to this meaning that Hereafter is so nigh that as if it is in front of you; and verily, in comparison with the life-time of this world it is so, too. This meaning has also been referred to in a few Islamic narrations. The holy Prophet (p.b.u.h.) said: “My appointment (to prophecy) and the establishment of Hereafter are like these two; (then he put his fore-finger and his middle finger with together and showed the audience).”⁽¹⁾

Thus, how is it possible that our religion like Islam be a means of stupefaction or be resulted by ignorance, while its bringer addresses all human beings, in its best form, and says that they mobilize for enlivening the asleep thoughts, in a quiet environment which is empty of any tumult.

It must be in an environment far from sensual desires, and poisonous atmosphere of propaganda.

It should be far from bigotries and aloof from obstinacies.

You must rise for the sake of Allah, and contemplate only for Him.

This is the only admonition of the Prophet (p.b.u.h.) to you, and nothing else.

Is not this laughable that such a religion, that has repeated this very invitation both here and in many other instances, be accused to stupefaction of thoughts?

In particular that he says to you to contemplate not only in solitude and individually, but also you may ponder two by two and with the help of each other. You must hearken to the content of the invitation of the divine prophets, study their reasoning and if they adapt to wisdom, you accept it.

The recent events which happened because of the raise of revolutionary Muslims during our time in different countries against the hellish powers of the East and the West, and made the world dark in the view of the tyrants and threatened the pillars of their power, showed that they had understood this point correctly that the noble religious beliefs work as their severe enemy and is counted a great danger for them; and it also showed what was the aim of these hostile accusations that they attributed to Islam.

It is verily wonderful that in the philosophical analysis of the Western sociologists this subject has been considered certain that there is not any supernatural world, and religion is an artificial phenomena made by man. Then they quarrel upon this matter that: what is its cause? Is its cause the economical affairs, or the men’s fear, or the man’s lack of cognizance, or some spiritual complexes?

But they are not ready to, for a moment, empty their mind of this wrong pre-judgment and think that there is probably another world beyond the world of nature; and that they may contemplate about the clear proofs of Monotheism and the

manifest signs of the prophecy of some divine prophets, such as: Muhammad (p.b.u.h.).

These people are not unlike to the pagans of the Age of Ignorance, with this difference that the pagans were some illiterate zealous and obstinate people, while these are also zealous and obstinate but are literate, and for this reason, they are more dangerous and more seductive.

It is interesting that the last part of many of the verses of the Qur’ān contains invitation to contemplation, or comprehension, or admonition.

Sometimes it says: “… Verily there is a sign in that for a people who reflect.” ⁽¹⁾

And sometimes it says: “… Certainly there are signs in that for a people who reflect.”⁽²⁾

And sometimes it says: “… that they may ponder.” ⁽³⁾

And sometimes the same sentence is stated as addressing the believers: “… Thus does Allah make the signs clear to you, in order that you may ponder?” ⁽⁴⁾

There are a great deal of such meanings in the Qur’ān, like invitation to: understanding, wise, wisdom, and admiring those who use their wisdom, and intensively blaming those who do not apply their thought. This meaning has been referred to in the verse under discussion (No. 46)

There are many explanations in the Qur’ān about men of knowledge, scientists, and the rank of knowledge that if we try to gather all of them with together and give commentary for them, it will become an independent book by itself.

In this respect it is enough to say that the holy Qur’ān has mentioned one of the qualities of hellish people the lack of contemplation and wisdom, where it says about them: “They will say: ‘Had we but listened or used our intelligence, we should not be among the companions of the Blazing Fire’.”⁽¹⁾

In another occurrence, it implies that, in principle, there are some persons who have ears but they do not hear, they have eyes but they do not see, they have mind but they do not ponder. The verse says: “Indeed We have created for Hell many jinn and humans; they have hearts with which they do not understand, and they have eyes with which they do not see, and they have ears with which they do not hear. They are as cattle, rather they are more astray. These are the heedless ones.”⁽²⁾

^some traditions upon the Importance of Contemplation:

1- In a tradition Imam Ali-ibn-Musa-ar-Ridā (a.s.) says: “Worship is not by abundant prayer and fasting. Verily the real worship is contemplation in the work of Allah, Almighty and Glorious.”⁽³⁾

2- Another tradition indicates that most of the worship of Abūthar was contemplation.⁽⁴⁾

3- In a tradition we read that once someone asked Imam Sādiq (a.s.) about the meaning of the statement of the Prophet (p.b.u.h.) who said: “One hour of contemplation is better than one night of worship” and how should this contemplation be done?

The Imam (a.s.), in answer to him, said: “When he passes by a ruin or a (ruined) house (empty of dwellers) he should say to the house: ‘Where have your dwellers gone? What happened to your founders? Why do not you speak?”⁽¹⁾

4- Amir-ul-Mu’mineen Ali (a.s.) says: “Contemplation invites to goodness and acting to it.”⁽²⁾

Imam Ali (a.s.) said: “Before making decision do ponder, consult before that you regret, and think deeply before you attack.”⁽³⁾

}47{ قُلْ مَآ سَأَلْتُکُم مِنْ أَجْرٍ فَهُوَ لَکُمْ إِنْ أَجْرِیَ إِلاَّ عَلَی اللَّهِ وَهُوَ عَلَی کُلّ ِ شَیْءٍ شَهِیدٌ

}48{ قُلْ إِنَّ رَبّ-ِی یَقْذِفُ بِالْحَقِ عَلاَّمُ الْغُیُوبِ

Commentary, verses: 47-48

The Divine emissaries ought to announce for people that they expect nothing from them; because if a spiritual leader expect some material thing from people, the society may not bear him.

In this holy verse and the following verses Allah orders His Messenger for five times that he should speak with those faithless aberrant people in different ways and shut the door of excuse to them.

In the previous verse, the words were about invitation to contemplation and about the negation of any lack of spiritual equilibrium in the Prophet (p.b.u.h.).

In the first verse under discussion the words are about the lack of asking any reward from people for the Messengership. He commands:

“Say: ‘Whatever reward I have asked of you, it is for yourselves; …”

“… my reward is only with Allah; …”

This matter points to this fact that whatever a wise person does must naturally have a motive. When my perfect intellect is proved to you and you see that I have no material motive, you should know that the Divine and spiritual motive has made me do it.

In other words, I invited you to ponder. Now you do think and ask your own conscience what has caused me to warn you against the intense punishment of Allah? What benefit do I get from this, and what kind of material profit does it have for me? In addition, if your pretext for this turning away from the truth is this that you must pay a dear price for it, principally, I have asked no compensate and reward from you.

This very meaning is clearly mentioned in Sura Al-Qalam, No. 68, verse 46 which says: “Or do you ask from them a reward, so that they are burdened with debt?”

Upon the meaning of the Qur’ānic phrase /fa huwa lakum/ (it is for yourselves) there are two commentaries: the first is that it may be an implicit declaration of the lack of asking for any kind of reward absolutely; like that we say: “Whatever I have wanted from you can be yours.” Indicating that, I have wanted nothing from you. The witness to this statement is the sentence next to it which says: “… my reward is only with Allah; …”

The second is that: if you see that in some of my words that I have brought from my Lord I have told you: “… ‘No reward do I ask of you for this except the love of those near of kin.’ …”⁽¹⁾The profit of this also returns to you, because the concept of the sentence: ‘The love of those near of kin’ returns to ‘deposit and Wilāyah’ which is the continuation of the subject of messengership, that which is also necessary for the continuation of your guidance.

The evidence upon this recent statement is the occasion of revelation narrated here by some commentators. They have said when the verse saying: “… say: ‘No reward do I ask of you for this except the love of those near of kin …” was revealed, the Prophet (p.b.u.h.) told the pagans of Mecca: “Do not annoy my relatives” and they accepted this suggestion, too. But when the Prophet (p.b.u.h.) said something bad against their idols, they said that Muhammad did not treat us justly. From one side he wanted us we would not annoy his relatives, but on the other side, by saying something bad against our gods, he annoys us. It was here that the recently mentioned verse was revealed and told them that whatever the Prophet (p.b.u.h.) wanted from them in this regard was for their own benefit, now the pagans may hurt them or not.⁽¹⁾

And, at the end of the verse, it says:

“… and He is witness over all things’.”

If I ask my reward from him it is for the sake that He is aware of all my deeds and intentions.

Moreover, He is a witness to my legitimacy, because it is He Who has given me these clear signs and miracles.

And verily He is the best witness, because the one who knows the facts better than all, and can deliver it better than anyone, and there comes out of him nothing but the truth, he is the best witness, and He is Allah.

Regarding to what was said about the legitimacy of the invitation of the Prophet (p.b.u.h.), the next verse implicitly says that Qur’ān is a reality which is undeniable and it has been cast on the heart of the Prophet (p.b.u.h.) from the side of Allah, and it announces:

“Say: ‘My Lord hurls the truth (on hearts), the great Knower of the Unseen’.”

Regarding to the fact that the Arabic word /yaqŏifu/ is derived from /qaŏf/ in the sense of ‘to throw from a far point’ or ‘to throw from a far distance’, there have been delivered different commentaries upon this verse which are consistent with each other.

The first is that: the purpose of ‘hurls the truth’ is casting the content of the heavenly Books and Divine revelation upon the hearts of the Divine prophets and the messengers of Allah, because as the result of being ‘Knower of the Unseen’ He knows the receptive hearts and chooses them and casts the revelation upon them so that it penetrates deeply into them.

Thus, this statement is not unlike to the tradition which says: “The knowledge is a light that Allah casts it into the heat of the one He pleases.” The application of ‘Knower of the Unseen’ verifies this.

Some others have said that its purpose is: ‘casting the Truth on the falsehood and knocking down the wrong by the ‘Truth. That is, the Truth has such a power that it removes all the barriers out of its way and none is able to stand against it. So, it is a threat against the opponents that they might not rise against the Qur’ān, and know that the legitimacy of the Qur’ān will defeat them.

In this case, it is similar to the matter which is mentioned in Sura Al-’Anbiyā’, No. 21, verse 18 which says: “Nay! But We hurl the truth against falsehood so that it breaks out its brain, and behold, falsehood vanishes away. …”

This probability has also been suggested that the purpose of the application of /qaŏf/ here is the penetration of the legitimacy of the Qur’ān in both near and far points of the world and pointing to this fact that finally this heavenly revelation will be worldly and its light will light everywhere.

}49{ قُلْ جَآءَ الْحَقُّ وَمَا یُبْدِئُ الْبَاطِلُ وَمَا یُعِیدُ

}50{ قُلْ إِن ضَلَلْتُ فَإِنَّمَآ أَضِلُّ عَلَی نَفْسِی وَإِنِ اهْتَدَیْتُ فَبِمَ-ا یُوحِی اِلَیَّ رَبّ-ِی اِنَّهُ سَمِیعٌ قَرِیبٌ

Commentary, verses: 49-50

The Truth defeats the falsehood and is victorious over it. In this verse, Allah commands:

“Say: ‘The Truth has come, and falsehood neither brings forth anything nor does it reproduce (it)’.”

Thus, falsehood can do nothing against the Truth and it has no function before it: neither a new function which is initiator, nor a repeated function, because its plans are entirely destroyed, and that is just why it cannot cover the light of the truth and wipe out its effect from the memories.

Some commentators have tried to limit the denotation expansions of the ‘right’ and ‘wrong’ in this verse into some few ones, but it is clear that the concept of those two is very vast. The Qur’ān, the Divine revelation and the whole teachings of Islam are all gathered in the concept of ‘the Truth’, and polytheism, paganism, misguidance, injustice, sin, satanic

temptations, and tyrannical primordial innovation all are simply compiled in the meaning of ‘falsehood’.

In fact, this verse is like Sura Al-’Isrā’, No. 17, verse 81 which says: “And say: ‘The truth has come and the falsehood’ has vanished away, verily the ‘falsehood’ is (something) vanishing.”

Question: Why does falsehood still exist after coming the Qur’ān and the Prophet of the Truth?

Answer: The logical and scientific sovereignty is different from practical and executive sovereignty. Whatever relates to Allah is sending the Truth, and that which relates to us is action and executing the Truth. This is what we practically did not perform. Yes, the return of the health of a sick person depends on a correct prescription and consuming its medicine. One of them is the duty of physician and the other is the duty of the sick person.

Then, in order to make clear that whatever he says is from the side of Allah, and that the entire guidance is from Him, and that there happens no mistake in the Divine revelation, in the next verse, He adds:

“Say: ‘If I astray, I astray only against my own self, and if I am guided aright, it is of what my Lord has revealed unto me. …”

That is, if I, too, be left alone to myself, as you claim, I will become astray, because finding the way of the Truth from among the mass of wrong ways is not possible except by His help; and the light of guidance in which there is no aberration, is the light of His revelation.

Then, you may come nigh toward this light, the Divine revelation, in order that you come out from the realm of darkness and arrive into the realm of light.

At the end of the verse, the Qur’ān says:

“… Verily He is All-Hearing, the (Most) Nigh’.”

You should not think that He may not hear our words and yours; or He hears them but He is far from us. No, He is both Hearing and Nigh. Therefore, nothing of our speaking and our demands is concealed to Him.

}51{ وَلَوْ تَرَی اِذْ فَزِعُوا فَلاَ فَوْتَ وَاُخِذُوا مِن مَکَانٍ قَرِیبٍ

}52{ وَقَالُوا ءَامَنَّا بِهِ وَأَنَّی لَهُمُ التَّنَاوُشُ مِن مَکَانٍ بَعِیدٍ

Commentary, verses: 51-52

The impatience and fear of polytheists and their asking for help do not solve any problem out of their problems for them, because polytheists have no place of refuge.

Regarding to the discussions about the obstinate polytheists mentioned in the former verses, the above verses address the Prophet (p.b.u.h.) again and illustrate the circumstance of this group when they are in the grips of the Divine chastisement, showing that how they will think of Faith after that they will be involved in it, but their faith will not be useful for them. It says:

“And could you see when they shall become terrified, but (then) there shall be no escape and they shall be seized upon a near place (you will surprise),”

The opinions of the commentators are divided upon that to which time this impatience and fear relate.

Some of them believe that this status relates to the worldly chastisement or to the chastisement at the time of their death,

while some others say that it relates to the punishment of the Day of Hereafter.

But in the last verse of the verses under discussion, there is a meaning which shows that these verses are all related to this world and the worldly sudden punishment for incorrigible wrong doers, or the punishment of the time of giving up one’s life, because in that verse the Qur’ān says: “And a barrier shall be set between them and that which they desire, as was done unto the likes of them afore-time, …”⁽¹⁾

This meaning does not adapt to the punishment of the Day of Hereafter, because, on that Day, all will be gathered with together for Reckoning, as Sura Hūd, No. 11, verse 103 says: “… That is a Day (when) mankind are to be gathered to, and that is a Day that shall be witnessed (by all).” And Sura Al-Wāqi‘ah, No. 56, verses 49-50 say: “Say: ‘Those of old and those of later times,” “All will certainly be gathered together for the meeting appointed for a Day well-known.”

Therefore, the purpose of the sentence: “… they shall be seized upon a near place” is that these faithless and cruel persons not only cannot escape from the realm of the Power of Allah, but also He will seize them from a place which is very near to them.

Were not the Pharaohs buried under the waves of the Nile which was the capital of their honour? Did not Korah sink into the earth with his treasures? Did not the people of Sheba whose story is referred to in this very Sura afflict from the nearest place, i.e., the same great dam which was in the midst of their city and was the cause of their life and motion? So,

Allah afflicts them from the nearest place in order that they see His Power.

A great deal of unjust kings were killed or destroyed by their nearest men; and many of the cruel powerful men received the last stroke from the inside of their homes.

Many Islamic narrations, introduced by the way of the Shi‘ites and the Sunnites, have adapted this verse to the revolt of Sufyānī. (There are a group of people who follow the school of thought of Abū-Sufyān, the continuation of the thought of the Age of Ignorance, who will raise against the adherents of the Truth in the threshold of the reappearance of Mahdī (a.s.) and his army.) At time when they will be going toward Mecca to occupy it they will afflict the Divine punishment. A severe earth-quake causes that the earth will split asunder and they will fall into it. This meaning, in fact, is the statement of one of the expansions of the Qur’ānic phrase: “… they shall be seized upon a near place”, that they shall meet the Divine punishment in a place where on they are standing.

Ibn-’Abbas, Ibn-Mas‘ūd, Abū-Hurayrah, Abū-Hathīfah, Umm-us-Salamah, and ‘Āyishah, according to what has been mentioned in the books of the Sunnites, have narrated the content of this tradition from the Messenger of Allah (p.b.u.h.).⁽¹⁾

And many of the commentators of the Shī‘ites have recorded this tradition in their commentary Books, such as: Qummī, Majma‘-ul-Bayān, Nūr-uth-Thaqalayn, and As-Sāfī. Also a group of the commentators of the Sunnites such as the writer of the Commentary of Rūh-ul-Ma‘ānī and Rauh-ul-

Bayān, and Qurtubī have narrated it following to the verses under discussion.

The Late ‘Allamah Majlisī has narrated a lot of traditions in this regard in Bihār-ul-’Anwār from Imam Muhammad Bāqir (a.s.) and from the Prophet (p.b.u.h.) which show that one of the denotation expansions of the verses under discussion is the revolt of Sufyānī at the time of reappearance of Hadrat Mahdī (a.s.), when Allah will seize and destroy them from the nearest place to them.⁽¹⁾

As it has repeatedly been said, the narrations which are mentioned upon the commentary of the verses of the Qur’ān mostly refer to the clear denotation expansions and they are never as a reason for limiting the concepts of them.

In the next verse, their circumstance, when they are involved in the grips of the Divine chastisement, is explained. It implicitly says that they will say they believe in the Qur’ān, in its bringer, and in Origin and End. It says:

“And they shall say: ‘We believe in it’, …”

“… and how shall the attaining (of faith) be possible to them from a distance place?”

Yes, when the death and the sudden punishment come, the doors of return will absolutely be closed, and, as if, there will be created a firm dam between man and recompense of the past wrong deeds. For this very reason, expression of Faith at that time is done from a very far distance.

Principally, such a faith which is compulsory, and is because of extraordinary terror of the punishment they see by their own eyes, is not valuable. Therefore, some other verses of the Qur’ān say: “… and even if they were returned, they would revert to what they were prohibited, and most certainly they are liars.” ⁽¹⁾

The Arabic word /tanāwuš/ is derived from /nauš/ in the sense of ‘taking something’, and some have taken it in the sense of ‘to take easily’, i.e., how can they reach an aim easily which is very far?

}53{ وَقَدْ کَفَرُوا بِهِ مِن قَبْلُ وَیَقْذِفُونَ بِالْغَیْبِ مِن مَکَانٍ بَعِیدٍ

}54{ وَحِیلَ بَیْنَهُمْ وَبَیْنَ مَا یَشْتَهُونَ کَمَا فُعِلَ بِاَشْیَاعِهِم مِن قَبْلُ اِنَّهُمْ کَانُوا فِی شَکٍّ مُّرِیبٍ

Commentary, verses: 53-54

Those who were denigrating the Prophet (p.b.u.h.) and the Qur’ān yesterday, today that they have encountered a straiten circumstance, they believe, but what is its benefit?

In these verses, which are the last verses of Sura Saba’, the Qur’ān implicitly says: now that every thing has ended, how can they compensate their faults and believe? While before that when they were in the utmost freedom and authority, they disbelieved. The verse says:

“And indeed they did disbelieve in it before, …”

They not only disbelieved, but forged kinds of accusations to the Prophet of Islam (p.b.u.h.) and his teachings. The verse continues sayings:

“… and aim their conjectures about the unseen from a distant place.”

As we said before, the Arabic word /qaŏf/ means ‘to throw something’, and the Qur’ānic word /qayb/ means the world of beyond sense, and the Arabic phrase /makānin ba‘īd/ means ‘a

distant place’, and totally is a tender allusion of a person who judges about the world of supper-nature without having any knowledge, in the same manner that throwing something from a distant place rarely strikes to the target, This conjecture and judgment of their does not strike the aim either.

Sometimes they called the Prophet (p.b.u.h.) ‘sorcerer’, sometimes ‘mad’, and sometimes ‘a liar’. Sometimes they considered the Qur’ān as the production of the thought of a man, and sometimes they entirely denied the Paradise, the Hell, and Hereafter. All of these were a kind of ‘stoning to unseen’, ‘throwing an arrow in darkness’, and ‘throwing something from a distant place’.

Then it adds that finally death separated them from what they desired:

“And a barrier shall be set between them and that which they desire, as was done unto the likes of them

afore-time; …”

In a painful moment, they see that all their wealth and properties, all their castles and positions, and their desires are separated from them. Those who had clasped to even a penny and could not leave the least material possibilities, how will they be at the moment when they must suddenly say farewell to all of them and shut their eyes and go toward a dark and terrible future?

How beautiful says Amir-ul-Mu’mineen Ali (a.s.) when he illustrates the moments of death and separation from the bounties of the world through his delightful words in the clearest form. He (a.s.) says: “… Pangs of death and grief for

losing (this world) have surrounded them. Consequently their limbs become languid and their complexion changes. Then death increases its struggle over them.

In one of them, it stands in between him and his power of speaking although he lies among his people, looking with eyes, hearing with his ears, with full wits and intelligence. He then thinks over how he wasted his life and in what (activities) he passed his time. He recalls the wealth he collected when he had blinded himself in seeking it, and acquired it from fair and foul sources. Now the consequences of collecting it have overtaken him. He gets ready to leave it. It would remain for those who are behind him. They would enjoy it and benefit by it.

It would be an easy acquisition for others but a burden on his back, and the man cannot get rid of it. He would thereupon bite his hands with teeth out of shame for what was disclosed to him about his affairs at the time of his death. He would dislike what he coveted during the days of his life and would wish that he who envied him on account of it and felt jealous over him for it should have amassed it instead of he himself.”

Finally, in the last sentence of the verse under discussion, it implies that the reason of all these things is that they always spent their life in doubt and, naturally, such fate was waiting for them. The verse says:

“…for they have been in a disquieting doubt.”

O’ Lord! Set us among those believers who before losing opportunities awaken and try to compensate whatever they had missed.

O’ Lord! Appoint us of those who at the time of affluence begin thanksgiving and do not become proud and neglectful, and that at the time of afflictions they do not complain but they take a lesson.

The End of Sura As-Saba’

Sura Al-Fātir (The Originator)

Point

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

In The Name of Allah, The Beneficent, The Merciful

No. 35 (Revealed at Mecca)

45 Verses in 5 Sections

The Feature of Sura Al-Fātir:

This Sura has been revealed at Mecca, and contains forty five verses.

‘Fātir’ is one of the attributes of Allah and it means ‘the Originator’. The name of this Sura has been taken from the first verse of the Sura in which Allah has been introduced as ‘the Originator of the heavens and the earth’.

Like other Meccan Suras, the main axis of the discussion in this Sura is about Origin, Resurrection, and struggle against polytheism.

The Virtue of the Sura:

Imam Sādiq (a.s.) in a tradition said: “There are two suras in the Qur’ān which are one after another and they begin with /alhamd-u-lillāh/ (the praise belongs (only) to Allah): Sura As-Saba’, and Sura Al-Fātir. Whoever recites them by night, Allah will protect him in His support, and whoever recites them during the day, there will come to him no affliction (on that day) …”⁽¹⁾

Sura Al-Fātir

(The Originator)

No. 35, (Revealed at Mecca)

45 verses in 5 Sections

Section 1: Humanity exhorted to hold Satan as its enemy

Point

Allah alone, the Creator, the Deputor of Angels – Who adds to His creation whosoever He pleases – None can ever go against the Will of Allah - The disbelievers warned against severe punishment and the believers given the glad tidings of the Great Reward awaiting them

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

In The Name of Allah, The Beneficent, The Merciful

}1{ الْحَمْدُ لِلَّهِ فَاطِرِ السَّمَاوَاتِ وَالأَرْضِ جَاعِلِ الْمَلآئِکَةِ رُسُلاً اُوْلِی أَجْنِحَةٍ مَّثْنَی وَثُلاَثَ وَرُبَاعَ یَزِیدُ فِی الْخَلْقِ مَا یَشَآءُ اِنَّ اللَّهَ عَلی کُلّ ِ شَیْءٍ قَدِیرٌ

creation what He pleases; verily Allah is All-Powerful over every thing.”

Commentary, verse: 1

Point

The Qur’ānic word /fātir/ means: ‘Originator’, and the Arabic word /’ajnihah/ is derived from /jināh/ in the sense of ‘wing’ which allusively means power. In Persian it is also said ‘the wing of so and so is burnt or broken’ which indicates he has no power.

Similar to Suras: Al-Hamd, Saba’, and Al-Kahf, this Sura begins with the praise of Allah, too. His praise is for the sake of the creation of the vast world of existence. Concerning the fact that all bounties and merits of existence originate from His Exalted Being, the Qur’ān says:

“(All) praise belongs to Allah, the Originator of the heavens and the earth, …”

The Qur’ānic word /fātir/ is derived from /futūr/ originally means ‘to cleave’ and since the creation of creatures is like cleaving the darkness of nothingness and it is the appearance of the light of existence, this meaning has been used in relation to creation particularly in regarding to the modern science which says that at the beginning the totality of the world of existence had been a single mass which has gradually split and some parts have separated from it. The application of the word Fātir for the Pure Essence of Allah produces a new and clearer concept.

Yes, we do praise Him for His creative Power, because whatever exists is from His side and none has anything from him except Allah.

And in view of the fact that the management of this world, because of the fact that this world is the world of means, has

been given to the angels, the verse immediately speaks about their creation and the considerable power that Allah, the Almighty, has bestowed on them. It says:

“… Who appointed the angels messengers having wings two, three, and four. …”

Then the verse continues saying:

“… He adds to creation what He pleases; verily Allah is All-Powerful over every thing.”

Allah (s.w.t.) adds to the creation whatever His Will and His Wisdom require including wings and other things. In this regard, the verse is absolute and it contains any kind of adding, irrespective of tallness of the body, moderation in face and bodily power and good intellect, and other merits. Some of the commentators say that the purpose of ‘adding to creation’ is: beautiful face, nice voice, and fair hair.

Note:

There are many verses in the Qur’ān that are about the angels’ attributes, specialties, missions, and duties. Even the Qur’ān has considered the faith in angels in the row of the faith in Allah, prophets, and heavenly Books, and this is an evidence upon the fundamental importance of this subject. The Holy Qur’ān says: “The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. (They) all believe in Allah, His angels, His Books and His messengers. …”⁽¹⁾

No doubt the angels are among the Unseen things for proving which by these attributes and specialties there is no way save the traditional proofs, and because of belief in Unseen, we must accept them.

On the whole, the Qur’ān explains the specialties of the angels as follows:

1- The angels are some wise and intellectual beings of the honourable servants of Allah. “… but (angels) are (His) honoured servants.”⁽¹⁾

A group of them are the angels of taking souls: “… until when Our messengers came to them to take them away, …”⁽⁵⁾

A group of them are the recorders of the deeds of men: “And surely there are Watchers over you,” “Honourable scribes:” “They know (and understand) whatever you do.”⁽⁶⁾

A group of them are the protectors of man from dangers and evil events: “… and He sends guardians (to watch) over you until when death comes to one of you, …” ⁽⁷⁾

A group of them are ordered to punish the disobedient people: “And when Our messengers (the angels) came to Lot, he was grieved for them and felt straitened to protect them. He said: ‘This is a distressful day’.”⁽⁸⁾

A group of them are Divine helpers to the believers in battles: “O you who believe! Remember Allah’s blessing upon you when hosts came against you, so We sent upon them a strong wind and hosts, that you saw not, and Allah sees what you do.” ⁽¹⁾

And, finally, a group of them are the bringers of revelation and heavenly Books from Allah for Divine prophets: “He sends down the angels with the inspiration of His commandment upon whomever of His servants He wills …”⁽²⁾

4- They are always busy glorifying Allah, as Sura Ash-Shurā, No. 42, verse 5 says: “… and the angels celebrate the Praise of their Lord and seek forgiveness for those who are on the earth, …”

Yes, because of talent and potentials of development that man has, he is higher than and superior to the angels so much so that all angels, with no exception, once for the sake of the creation of Adam fell in prostration and Adam became their teacher. (Sura Al-Baqarah, No. 2, verses 30-34)

6- Some angels appear for prophets and even other than the prophets in the form of human beings, as we recite in Sura Maryam that the great angel of Allah came to Mary as a handsome man: “… Then We sent unto her Our Spirit (Holy Spirit) that presented himself to her a perfect man”.

In other occurrences of the Qur’ān we recite that angels appeared in the form of some men before Abraham and Lot, (Sura Hūd, No. 11, verses 69 and 77). It is understood from the verses of this Sura that the people of Lot, too, saw them in the form of some handsome men, (Sura Hūd, No. 11, verse 78).

Is the appearance in the form of man a concrete fact? Or is it in the form of presentation and interfering in the perceptive

faculty? The outward of the verses of the Qur’ān implies to the first meaning, though some great commentators have chosen the second meaning.

7- It is understood from Islamic narrations that the number of angels is so large that they can never be compared with all human beings. Once Imam Sādiq (a.s.) was asked whether the number of the angels is larger or that of the human beings, he said: “By Allah in whose hand is my soul! the angels in heavens are more than the (number of) whole atoms of the dust of the earth, and there is no place in heaven but an angel is busy glorifying and praising Him therein.” (Bihār-ul-’Anwār, Vol. 59, P. 126).

8- They neither eat nor drink nor marry. Imam Sādiq (a.s.) in a tradition said: “Verily the angels neither eat, nor drink, nor marry, and they do live only by the breeze of the (Divine) ’Arsh!)” (Bihār-ul-’Anwār, Vol. 59, P. 174)

9- They have neither sleep nor negligence, nor laziness. Ali (a.s.) in a tradition said: “There is no cessation between them, nor there is negligence with them, nor there is sin among them… sleep does not overtake them, their wisdom never involves in mistake and forgetfulness, their bodies do not tend to laziness, and they do not lie in the loins of fathers and in the wombs of mothers.” (Bihār-ul-’Anwār, Vol. 59, P. 175)

10- They have different proper positions and ranks. Some of them are always in the state of ‘bowing’ while some others are in the state of prostration.

The Qur’ān, from the tongue of the angels, says: “There is not (any one) of us but for his is an assigned place.” “And verily we are they who range ourselves in order;” “And verily we are they who celebrate His glory!” (Sura As-Sāffāt, No. 37, verse 164-166)

Imam Sādiq (a.s.) says: “Verily Allah has some angels who are (in the state of) bowing until the Day of Hereafter, and verily Allah has some angels who are (always in the state of) prostration until the Day of Hereafter.” (Bihār, Vol. 59, P. 174)

For more information about the specialties of the angels and their classes, you may refer to the books entitled: As-Samā’-i-wal-‘Ālam, Bihār-ul-’Anwār, Abwāb-ul-Malā’ikah, Vol. 59, P. 144-326. also, Nahj-ul-Balāqah, sermons number one and ninety one, Sermon ’Ishbāh, sermons 109, and 171.

Having these attributes mentioned for the angels in mind, are they abstract or material?

Certainly, with these specialties, they cannot be formed from the dirty elemental matter, but it does not matter that they have been created from some tender matters, some things beyond this ordinary matter which we are acquainted with. Of course, we know the angels as those who are introduced by the Qur’ān and by the certain Islamic narrations, and we know them as a great part of the high and outstanding beings of Allah, without considering any rank for them save the rank of servitude, and we do not know them as the partner of Allah in creation or worship, because this is absolutely polytheism and infidelity.

By the way, in many phrases of the Torah the angels are introduced as gods, which is blasphemous and this is one of the signs of the distortion in the present Torah. But the Qur’ān is pure and far from these meanings, since it has not considered any rank for them except servitude and worship, and executing the commands of Allah; and, as we said before, it is understood from the different verses of the Qur’ān that the rank of a complete man is higher than and superior to the angels.

}2{ مَّا یَفْتَحِ اللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلاَ مُمْسِکَ لَهَا وَمَا یُمْسِکْ

فَلاَ مُرْسِلَ لَهُ مِن بَعْدِهِ

وَهُوَ الْعَزِیزُ الْحَکِیمُ

Commentary, verse: 2

All people throughout the world are enjoying the favours of Allah, the Almighty, the Merciful.

Next to the explanation of the creative power of Allah and the mission of the angels, who are the means of giving favours, this verse refers to His Mercy which is the foundation of the whole world of existence. It says:

“Whatever mercy Allah opens to men,

none can withhold …”

“… and whatever He withholds, none can loose

after Him, …”

“… and He is the Mighty, the Wise.”

In short, all of the treasures of mercy are with Him, and whomever He sees eligible He gives it to him, wherever His Wisdom requires, He opens its doors; and if all humankind may gather with together in order to open the door He has shut, they will never be able to do. This fact is an important branch of Unity which is the origin of other branches.

Similar to this meaning has also been mentioned in some other verses of the Qur’ān, for example it says: “And if Allah afflicts you with any hurt, none can remove it but Him. And if He intends any good for you, none can repel His favour. He causes it to reach whomsoever of His servants He pleases, and He is the Forgiving, the Merciful.”⁽¹⁾

}3{ یَآ أَیُّهَا النَّاسُ اذْکُرُوا نِعْمَتَ اللَّهِ عَلَیْکُمْ هَلْ منْ خَالِقٍ غَیْرُ اللَّهِ یَرْزُقُکُم مِنَ السَّمَآءِ وَالأَرْضِ لآ اِلَهَ اِلاَّ هُوَ فَاَنَّی تُؤْفَکُونَ

Commentary, verse: 3

We ought to invite all to contemplation upon the blessings of Allah, because the best way of knowing Allah is to be attentive to His favours.

In this holy verse the Qur’ān has pointed to ‘the Unity of worship’ based on ‘Unity of creative power and giving sustenance’. It says:

“O’ people! Remember Allah’s favour upon you; …”

Do think properly! Who and where is the main origin of all these favours, merits, and blessings? Who has given you all these vital possibilities in which you live? Is there any creator, except Allah, who gives you sustenance from the heaven and the earth?

Who sends the life giving light of the sun, the enlivening drops of rain, and the pleasant breezes from heaven toward you? And who brings out the mines and treasures of the earth, the food stuffs, kinds of plants, vegetables, fruits and other blessings from this land for you? In this regard the verse continues saying:

“… is there any creator, apart from Allah, who gives you sustenance from the heaven and the earth? …”

Now that you know that Allah is the origin of all of these blessings, then do know that there is no object of worship but He, and worshipping is eligible only for His Pure Essence. It says:

“… There is no god but He; whence are you then turned away (from the truth)?”

The Qur’ānic term /tu’fakūn/ is derived from /’ifk/ which is used for anything that diverts it from its original state, therefore any hardship which diverts from the Truth is called /’ifk/ and it is from this very point of view that it is applied in the sense of falsehood and slander; but some commentators believe that this word refers to the great lies and slanders.

}4{ وَاِن یُکَذّ ِبُوکَ فَقَدْ کُذّ ِبَتْ رُسُلٌ مِن قَبْلِکَ وَاِلَی اللَّهِ تُرْجَعُ الأُمُورُ

Commentary, verse: 4

All Divine prophets had some opponents, and rejecting the truth is the permanent style of the pagans. Pagans, of course, do not do anything against ordinary persons, they are opposite of the way and aim. Whoever calls to the truth he will be rejected by them.

This holy verse, at first, teaches the Prophet (p.b.u.h.) to be steadfast along his way, and this is the most important lesson for him. It says:

“And if they belie you, apostles before you have been belied, …”

This rejection is not a new thing. Those prophets before you also persevered in this way and they did not stop their activities in their prophecy before when they fulfilled their mission. You, too, must stand firm and perform your prophecy, the rest is up to Allah.

He never ignores your troubles in this way, in the same manner that He does not leave the rejections of the obstinate opponent without retribution. If there were not the Day of Hereafter, there would be the state of anxiety. But, regarding to the existence of that great Court and that the entire deeds of people are recorded and preserved for that Great Day, there is no room for anxiety any more.

}5{ یَآ أَیُّهَا النَّاسُ اِنَّ وَعْدَ اللَّهِ حَقٌّ فَلاَ تَغُرَّنَّکُمُ الْحَیَاةُ الدُّنْیَا

وَلاَ یَغُرَّنَّکُم بِاللَّهِ الْغَرُورُ

Commentary, verse: 5

The promises of Allah are true, but the promises of Satan are chaffy and deceptive. In this verse, the Qur’ān states the most important program of men where it says:

“O’ people! Verily the promise of Allah is true. …”

Hereafter, Reckoning, Record, the Balance, Retribution, Paradise, and Hell-Fire are all the promises which are not changeable from the side of Allah, the Almighty, the Wise.

With regard to this true promise, let not the life beguile you and let not the deceptive Satan deceive you and make you proud of the forgiveness and mercy of Allah. The verse says:

“… So let not the life of the world beguile you, nor let the arch-deceiver (Satan) deceive you about Allah!”

Yes, the amusing factors, and deceptive dazzling glares of this world tend to occupy your heart and cause your neglect from that great Divine promise constantly.

The Satans from among jinn and men are always busy beguiling you by various means of deception. They also want to attract your whole thought and attention to them and deviate it from that great promised Day that you have in front of you. Thus, if their deception and temptation become effective, all your life will be destroyed and the wish of your happiness will fail. So you should be careful of them, too.

The repetition of warning unto people that they should be neither proud of the Satan’s temptations nor of the world is, in fact, an indication to this that the way of penetration of sin in man consists of two ways:

1- The deceptive glories of the world: rank and dignity, wealth and position, and kinds of lusts, (being proud of the Divine forgiveness and mercy, and it is here that, from one side, Satan decorates the dazzling glory of this world in the man’s view and introduces it as a present, attractive, lovely, and valuable thing. And, on the other side, whenever man decides to control himself, by the remembrance of Hereafter and the Great Court of Allah, against the charm and intense attraction of the world, Satan makes him proud of the vastness of the Divine Mercy and, consequently, he invites him to sin and disobedience.

But man may be neglectful that in the same manner that Allah is ‘the Most Merciful of all merciful’ in the rank of mercy, in the rank of punishment and retribution, He is severe in retribution, too. His Mercy never encourages any one to committing sin, as His Wrath cannot be the cause of despair.

The Qur’ānic word /qarūr/ here means a being which is extraordinarily deceitful, and the objective meaning of it here may be any deceitful factor, and its purpose may be particularly Satan.

Of course, the second meaning is more fitting with the next verse specially that, in the verses of the Qur’ān, ‘deceit and pride’ has repeatedly been attributed to Satan.

}6{ إِنَّ الشَّیْطَانَ لَکُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوّاً اِنَّمَا یَدْعُواْ حِزْبَهُ لِیَکُونُوا مِنْ أَصْحَابِ السَّعِیرِ

}7{ الَّذِینَ کَفَرُوا لَهُمْ عَذَابٌ شَدِیدٌ وَالَّذِینَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ کَبِیرٌ

Commentary, verses: 6-7

The record of enmity of Satan with humankind is ancient.

Imam Sādiq (a.s.) said: “If Satan is an enemy, then why do you neglect him?”⁽¹⁾

This verse is a warning to all believers in relation to the temptations of Satan which were referred to in the previous verse. It says:

“Verily Satan is your enemy, so you (too) take him (as your) enemy. …”

His enmity began from the first day of the creation of Adam. When Satan was rejected from the presence of Allah as the result of the lack of submission to the command of Allah

concerning prostration to Adam, he took an oath that he would be an enemy to Adam and his children for ever, and he even asked Allah a respite and length of lifetime for this action.

Satan persists on his saying and he avail himself of the slightest opportunity for enmity upon man. Does wisdom let you that you do not accept him as an enemy and remain neglectful of him even for a moment? Let alone that you wish to follow Satan’s footsteps, or accept him as a close friend and sincere adviser. The Qur’ān says: “… Will you then choose him and his seed as your protecting friends instead of Me, when they are enemies to you? …”⁽¹⁾

Moreover, he is an enemy who attacks you from every side, as he himself says: “Then I will certainly come upon them from before them, and from behind them, and from their right and from their left; …”⁽²⁾

Specially that he is in a hiding place where he sees man and man does not see him: “… Surely he sees you: he and his Tribe, from where you do not see them. …”⁽³⁾

Of course, this does not hinder your power to defend yourself against his temptations. There is an interesting meaning in the teachings of Allah to Moses, the son of ‘Imrān, as Amir-ul-Mu’mineen Ali (a.s.) narrates that Allah told Moses: “I have four recommendations to you in the protection of which you should try: ‘The first is that: during the time you do not see your sins to be forgiven, do not refer to others’ defects. The second is that while you do not see my treasures have been

ended, you might not be sad for your sustenance. The third is that when you do not see my sovereignty destroyed, you should not be hopeful to anyone except Me. The fourth is that during the time you do not see Satan as dead, you should not (think to be) secured from his deceit (and plots)’.”⁽¹⁾

However, the enmity of Satan unto the children of Adam is a matter which has been pointed out in many verses of the Qur’ān, and he has even been mentioned repeatedly in them as ‘a manifest enemy’: (Al-Baqarah, verses 161, 203; Al-’An‘ām, verse 142; ’Al-A‘rāf, verse 22; Yūsuf, verse 5; Yāsīn, verse, 60; and Az-Zukhruf, verse 62)

We should always avoid such an enemy.

For more emphasis, the Qur’ān at the end of the verse, says:

“… He only invites his adherents, that they may become companions of the Blazing Fire.”

The Qur’ānic word /hizb/ originally means: ‘a group or society which has an organization and intensity in action’; but it is usually used for any group and society that follow a special program and aim.

The purpose of the Qur’ānic phrase ‘Hizb-ush-Shaytān’ is his adherents and those who are on his line.

Of course, Satan can never take anybody as a formal member of his party, and invites him toward Hell. The members of his party are those who are mentioned in some other verses of the Holy Qur’ān and they have the following symptoms:

Those who have put the yoke of Satan’s servitude and friendship on their necks are as such: “His authority is only over those who befriend him, (following him), …”⁽¹⁾Those who are qualified as follows: “Satan has gained hold on them, so he makes them forget the remembrance of Allah; they are Satan’s party. Beware! Verily, the party of Satan are the losers.”⁽²⁾

It is interesting that in three occurrences of the verses of the Qur’ān ‘The Party of Allah’ has been mentioned, and in three different occurrences ‘The Party of Satan’ is referred to; so that what persons may enrol their names in this party or may be the members of that one.

But, however, it is natural that Satan invites his party to corruption, and sins, to pollutions of lusts, to polytheism, disobedience, cruelty, and, finally, to the Hell-Fire.

In the second verse, the Qur’ān refers to the final fate of ‘The Party of Allah’ and the painful end of ‘the Party of Satan’ as follows:

“Those who disbelieve, for them shall be a severe chastisement, and as for those who believe and do righteous deeds, for them shall be forgiveness and a great recompense.”

It is interesting that, concerning those who deserve of Divine punishment, the above verse suffices to the subject of disbelief, while for gaining ‘forgiveness and a great recompense’ it does not suffice to, ‘faith’ alone and adds ‘righteous deed’ to it,

because only infidelity by itself causes a person to dwell eternally in Divine punishment, but having faith without good action does not cause man to be saved, so, from one view, faith and good action are necessarily with each other.

At the end of this holy verse, the Qur’ān at first mentions forgiveness, and then speaks of ‘great recompense’, for, in fact, at first forgiveness washes the spirit of the believers and then makes them ready to receive ‘a great recompense’. In literary terminology, the first is called ‘dissociation’ and the second is ‘ornamenting’.

Section 2: The triumph of Truth prophesied

Point

The dead shall be resurrected – ‘The plan of the disbelievers against the Truth shall be in vain – The Triumph of Truth prophesied

}8{ أَفَمَن زُیّ-ِنَ لَهُ سُوءُ عَمَلِهِ فَرَءَاهُ حَسَناً فَإِنَّ اللَّهَ یُضِلُّ مَن یَشَآءُ وَیَهْدِی مَن یَشَآءُ فَلاَ تَذْهَبْ نَفْسُکَ عَلَیْهِمْ حَسَرَاتٍ اِنَّ اللَّهَ عَلِیمٌ بِمَا یَصْنَعُونَ

Commentary, verse: 8

The one who introduces the evil behaviour of a person as a pleasant one, and instead of criticizing it, he flatters him, is counted a Satan, because, in other verse, the Holy Qur’ān says: “… Satan made their deeds fair seeming to them …”⁽¹⁾

Imam Kāzim (a.s.) says: “Seeing bad things as good ones is the premise of haughtiness and self-administration.”⁽²⁾

In view of the fact that in the previous verses people were divided into two groups: a believing group and a disbelieving group, or ‘the party of Allah’, who are the enemy of Satan, and ‘the Party of Satan’, who are the followers of Satan, this verse has stated one of the important qualities of these two groups, which, in fact, is the origin of their other evil programs, where it says:

“Is he, then, to whom the evil of his deed is made alluring so that he looks upon it as good, (equal to one who is rightly guided)? …”

In fact, this very subject is the key of all miseries of the misguided and obstinate nations whose ugly deeds seem to them as fair because of the fact that they are consistent with their lusts and their black hearts.

It is also evident that such an obstinate person neither accepts any admonition, nor does he usually show any fitness for listening to criticisms, nor does he agree to change his way. He neither tries to experience and analyse his deeds, nor is he anxious about their sequels.

Further than that when the ugliness and beauty is spoken of, they consider beauties as theirs, and attribute the true believers with the ugly things. There were many obstinate pagans who when heard the previous verses about the Party of Satan and their painful fate they adapted them with the true believers and counted themselves as an extension of the Party of Allah. And this is a very great calamity.

But, who makes the evil deeds of the wrong doers seem fair in their view: Allah or the carnal desire or Satan? No doubt the main factor is carnal desire and Satan, but since Allah has created this effect in their deeds it can be attributed to Allah; because when people commit a sin at the beginning that their nature is pure, their conscience is vigilant, and their wisdom

works fairly well, they become inconvenient from their action, but the more they repeat it, the more their inconvenience decreases.

Gradually they reach to the stage of indifference, and if they repeat it more, the ugly things seem beautiful in their views, thus far that they imagine it among their honours and virtues, while they have been drowned in the dirty situation of corruption.

It is interesting that when the Holy Qur’ān propounds this question, saying: “Is he, then, to whom the evil of his deed is made alluring so that he looks upon it as good, …?” it does not clearly express the opposite point of it. As if it intends to give a vast respite to the hearer that he illustrates in his mind all the different things that he can consider opposite to it and understands more. It seems it wants to say whether such a person is like the truth seekers.

Is such a person like the pure hearted persons who are always busy examining their own selves?

Is there any hope of felicity for such a person?

Then, the Qur’ān refers to the statement of reason of the difference of these two groups. It adds:

“… Now verily Allah makes err whom He pleases and guides aright whom He pleases, …”

If the ugly deeds of the first group are decorated in their views, this is the consequence of the Divine mislead. It is He Who has put this property in the repetition of ugly deeds to which the man’s self accustoms itself, he gets the habit of it, and harmonizes with it.

It is He Who gives some penetrating and kin eyes, together with some hearing ears to the pure-hearted believers for understanding the facts as they exactly are.

It is clear that the Divine Will is accompanied with His Wisdom and gives everyone whatever he is eligible to.

So, at the end of the verse, the Qur’ān says:

“… so let not your soul waste away in grief for them; …”

This meaning is similar to the content of verse 3 in Sura As-Shu‘arā’, No. 26, which says: “Perhaps you will kill yourself with grief, for that they do not become Believers.”

The application of the Qur’ānic word /hasarāt/ which is an object for the previous sentence refers to this fact that not only you grieve for them one regret but also with several regrets.

They are the regret of losing the bounty of guidance, the regret of wasting the jewel of humanity, the regret of losing the sense of recognition thus far that they see an ugly thing as beautiful; and, finally, the regret of their encountering the Fire of the Wrath of Allah.

But why does Allah say: “… So let not your soul waste a way in grief …”? It is because Allah is cognizant of their deeds and He gives them what they deserve of. The verse continues saying:

“… verily Allah is Cognizant of what they do.”

The extraordinary sympathy of the Prophet of Islam (p.b.u.h.) unto the misguided and deviated ones is completely understood from the tone of the verse. And this is the state of a true Divine leader that, because of the people’s lack of acceptance of the truth and rejecting the means of their happiness, he pains so much that as if he tended to kill himself.

}9{ وَاللَّهُ الَّذِی أَرْسَلَ الرّ ِیَاحَ فَتُثِیرُ سَحَاباً فَسُقْنَاهُ اِلَی بَلَدٍ مَّیّ-ِتٍ فَأَحْیَیْنَا بِهِ الأَرْضَ بَعْدَ مَوْتِهَا کَذَلِکَ النُّشُورُ

Commentary, verse: 9

In the same manner that by the Will of Allah, the Almighty, the movement of the cloud and winds, and the fall of rain make the dead land alive and plants shoot out of the soil, with His Will a great earthquake will happen and the dead come out of the ground and will be quickened.

Regarding to the discussions, which were mentioned in the previous holy verses about guidance, misguidance, faith, and disbelief, this holy verse talks briefly and clearly about Origin and Resurrections and by an interesting reasoning it proves both of them. It says:

“And Allah is He who sends the winds

that stir up cloud …”

“… then We drive it to a dead land and there with revive the earth, after it is dead. …”

“… Even so is the Resurrection.”

The accurate system which runs the movement of winds and then the movement of the pieces of cloud and after that the descent of the life-giving rain drops and, next to it, reviving the dead lands, itself is the best proof and the best evidence upon this fact the Might of a Wise One exists beyond this system and directs it.

It is also necessary to note this point that the Qur’ānic phrase /tuθīru/ is derived from /’iθārah/ in the sense of ‘distribute and scatter’, and here it refers to the rising of pieces of cloud as the result of the blow of winds over the water of oceans, since the subject of the movement of pieces of cloud has been mentioned in the next sentence, saying: “… That stir up cloud …”

It is interesting that we recite in a tradition from the Prophet of Islam (p.b.u.h.) that once one of his companions asked him: “O’ Messenger of Allah! How does Allah quickens the dead and what is the sign of it in the world of creation?”

The Prophet (p.b.u.h.) said: “Have you not passed by the land of your tribe while it has been dry and dead, and then you passed by it while it has become green?”

I said: “Yes, O Messenger of Allah.”

He (p.b.u.h.) said: “In such a way Allah quickens the dead and this is its sign in the creation.”⁽¹⁾

}10{ مَن کَانَ یُرِیدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِیعاً اِلَیْهِ یَصْعَدُ الْکَلِمُ الطَّیّ-ِبُ وَالْعَمَلُ الصَّالِحُ یَرْفَعُهُ وَالَّذِینَ یَمْکُرُونَ السَّیّ-ِئَاتِ لَهُمْ عَذَابٌ شَدِیدٌ وَمَکْرُ أُوْلَئِکَ هُوَ یَبُورُ

Commentary, verse: 10

The real glory is with Allah, not with people, and it is found under the light of ‘Faith’ and ‘righteous deed.’

Following to this monotheistic discussion, this verse points to the great error of the pagans who asked their glory from their idols and thought that believing in the Prophet (p.b.u.h.) caused the dispersion of people from around them. They used to say: “… ‘If we follow the guidance with you, we shall be driven out from our land.’ …” The Qur’ān says:

“Whoever desires glory, the glory belongs to Allah

wholly …”

As Rāqib has said in Mufradāt, the Arabic word /‘izzat/ originally means that state that makes man resisting and mighty. It is for this reason that the hard and firm lands are called /‘azāz/ in Arabic.

Since it is only the Pure Essence of Allah that is Mighty, else, because of their limitation, all creatures can be defeated. Therefore, the whole glory belongs to Him, and whoever obtains any glory it is from the endless ocean of His blessing.

During the last hours of his lifetime when Imam Hassan (a.s.) was asked by one of his companions named Junādat-ibn-’Abi-Sufyān to advise him, Imam stated some valuable and effective admonitions for him, among which was this: “If you wish to be ‘honoured’ without having any tribe, and to have reverence without the power of government, then come out from the shade of sin of Allah, and settle in the glory of the obedience of Allah.”

And if we see that some verses of the Qur’ān introduce glory, besides Allah, for the Prophet (p.b.u.h.) and the believers, (like Sura Munāfiqūn, No. 63, verse 8 which says: “… Honour belongs to Allah and His Messenger and to the Believers, …”, it is for the reason that they have earned glory from the rays of the glory of Allah, too.

Then the verse introduces the way of reaching to glory as follows:

“… to Him do ascend the good words and the righteous deed, He uplifts it; …”

The Qur’ānic phrase: /’al kalimut-tayyib/ means: ‘pure words’, and the purity of a speech depends on the purity of its content, and the purity of content relates to the concepts which adapt to the pure, brilliant, objective facts. What reality is higher than the Pure Essence of Allah and His right and just religion, as well as the pure righteous ones who pave the way of its distribution? Therefore, this holy phrase has been rendered into correct belief in Origin, Resurrection and Allah’s religion.

Some of the commentators have rendered the Qur’ānic phrase: /’al kalimut-tayyib/ into: ‘there is no god but Allah’, while some others have rendered it into: /subhān-allah-i-wal-hamd-u-lillāh-i-walā-’ilāha-’illallāh-u-wa-llāh-u-’akbar/,

and some commentators have rendered it, after mentioning

there is no god but Allah, into “Muhammad rasūl-ullāh wa ‘Aliyyan waliyyullāh wa xalīfata rasūlihī”. Or in some Islamic narrations the Qur’ānic phrase /’al kalimut-tayyib/ and /’al ‘amal-us-sālih/ have been rendered into the love of Ahl-ul-Bayt (a.s.) or the like of it. All of them are of the kind of the statement of clear extensions for that vast concept, and they do not create any limitation in its concept, because every statement which has a pure and excellent content is entirely found in this title. However, the same Lord Who, according to the previous verse, makes the dead land alive by life-giving drops of rain, furnishes ‘the pure word and righteous deed’, too, and causes them to reach to the neighbourhood of His Mercy.

Then the Qur’ān refers to the opposite point of it, where it says:

“… but those who devise evil deeds, for them is a terrible chastisement, and their plot shall come to naught.”

Although the corruptive persons imagine that, by injustice, cruelty, falsehood, and plot, they can obtain a kind of glory for them by means of wealth, property, and power but at the end they shall understand that not only they have provided a chastisement for them, but also their efforts in this way will become naught.

As the Qur’ān says, there were some people who behaved like this: “And they have taken gods besides Allah that they might be for them a glory.”⁽¹⁾And there were some hypocrites who imagined themselves as some honoured ones and the believers as the meaner: “They say: ‘If we return to Medina, surely the more honourable (element) will expel there from the meaner’ …”⁽²⁾

There were some other persons, who considered the deceit of the Pharaohs as their own glory, or they sought honour from sin, injustice, and cruelty, but all of them were defeated. So, it is only faith and righteous deed which go up toward Allah.

In philology the Arabic word /makr/ means any kind of device, but in some instances it is used in the sense of the devices that are accompanied with mischief, and the verse under discussion is among those instances.

The term /sayyi’āt/, mentioned in the above verse, refers to all ugly and evil things which occur, irrespective of creedal evils and practical ones, and that some commentators have rendered it into the pagans’ plots for killing or banishing the Prophet of Islam (p.b.u.h.) from Mecca is, in fact, one of the expansions of it, not its whole concepts.

The Qur’ānic word /yabūr/ is derived from /bawār/ and /būrān/ which originally means excess dullness of market, and since this kind of dullness of market often causes destruction, this word has been used in the sense of destruction and annihilation.

The whole glory belongs to Allah. Does this state mean something save reaching to the stage of being Almighty? If it is so, where can glory be sought, and what can give glory to man?

By a clear analysis we reach this fact that the reality of glory, at the first degree, is the power which appears in the heart and entity of man and dissuades him from having humility submission, and collusion in relation with disobedient and rebellious persons to the command of Allah. It is a power that with having it one never surrenders to unlawful lusts and he never obeys his low desires.

It is a power which usually elevates him up to the stage of impenetrability before any wealth and force.

Does this power originate from any source save from the Faith in Allah, which is the main source of power and glory?

What was said is only in the stage of thought, belief, soul and spirit; but in the stage of action, glory originates from some deeds that have correct root and an accurate program and style. In other words, glory can be found in ‘righteous deeds’. These two elements give man honour, greatness, might, and glory.

The world loving sorcerers, contemporary to Pharaoh, began their tricks in his name and glory. “… and said: ‘By Pharaoh’s dignity we shall certainly be the victors.”⁽¹⁾Yet, before long, they failed from the shepherd-stick of Moses (a.s.), but when they came out from the cover of the disgraceful flag of Pharaoh and went under the light of Monotheism and believed, they became so strong and mighty that the most severe threats of Pharaoh did not affect on them. They eagerly lost their hands, feet, and even souls in the cause of Allah and suffered martyrdom. By this action, they proved that they would surrender neither to money nor to force. They remained mighty and, today, their honourable history contains a great deal of instructive lessons for us.

}11{ وَاللَّهُ خَلَقَکُم مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ جَعَلَکُمْ أَزْوَاجاً

وَمَا تَحْمِلُ مِنْ أُنثَی وَلاَ تَضَعُ اِلاَّ بِعِلْمِهِ وَمَا یُعَمَّرُ مِن مُعَمَّرٍ وَلاَ یُنقَصُ مِنْ عُمُرِهِ إِلاَّ فِی کِتَابٍ اِنَّ ذَلِکَ عَلَی اللَّهِ یَسِیرٌ

Commentary, verse: 11

The Arabic word /mu‘ammar/ is called to the owners of a long-life. The word /‘umr/ is derived from /‘imrān/ (flourishing state), and since a person has the ability of flourishing during the time he is alive, the length of his life is called ‘life-time’.

Some Islamic narrations indicate that charity and visiting one’s kin cause the life-time to be long, but ‘breaking off connections with one’s kindred’ and to disgrace parents cause the lifetime to be shortened.⁽¹⁾

In this holy verse, the Qur’ān states another part of the extroversive and introversive verses which are, on one side, the evidence over the Power of Allah and, on the other side, over His Knowledge.

At first, it points to the creation of man in different stages, when it says:

“And Allah did create you from dust; then from a sperm-drop, then He made you pairs. …”

These are three stages among the whole stages of the creation of man: soil, sperm-drop, and the stage of matrimony.

It is certain that man is from dust, not only from this point that all materials that form the man’s body are derived from dust, and that which man takes food from, or wherefrom his sperm-drop originates all are finally found in the materials which are in soil.

Some commentators believe that the concept of ‘the creation of man from dust’ probably refers only to the first creation, while the creation from sperm-drop refers to later stages. The first one is the stage of men’s compendious creation, (because the entity of all human beings has been extracted in the entity of Adam); and the second is the expansive stages which are separate from each other.

However, the stage of person’s matrimony is the stage of continuation of generation and man’s reproduction.

Then it refers to the fourth and the fifth stage of man’s life, viz., the subject of ‘pregnancy’ of mothers and their delivery. It says:

“… And no female conceives nor does she bring forth, save with His knowledge …”

Yes, the subject of pregnancy, and the complicated and very amazing changes of foetus, then reaching the stage of delivery and the wonderful variations that, at that sensitive moment, come forth to mothers, from one side, and to the foetus, on the other side, are so tender and accurate that is not possible save by relying on the infinite knowledge of Allah. It is done in a manner that if the governing regulation over it changes, even very slightly, the program of delivery or delivery

itself will face with disturbance and confusion, and it will come to destruction.

Each of these five stages of man’s life is more wonderful than the other.

The inanimate dust is in one side and the wise, alert, and originative man, the alive, is on the other side. How different they are!

The sperm-drop which has been formed of a few drops of fetid water is on one end, and the handsome, beautiful, and talented man equipped with different senses and organs is on the other end.

Next to this stage, there is the subject of variety of man into two genders: male and female.

Regarding to the abundant differences in the body and soul, there will come some physiological problems into being each of which takes its own separate way from the very beginning of the combination of semen and everyone of them goes toward the duty which has been given to them and thus they develop.

The next subject is the responsibility of mother which is the acceptance and bearing of this burden, its protection, its nutrition and its growth, which has attracted the thoughts of great scientists to them, and they confess that it is one of the most surprising subjects of the world of existence.

The last stage of this part of foetus is the stage of birth. It is a revolutionary stage and completely dangerous, that is accompanied with a great deal of wonders.

What factors command foetus to come out from the mother’s womb?

How is the complete harmony arranged between this command and readiness of the limbs of the mother for its execution.

How can foetus totally change the situation to which it has been accustomed for nine months just in a moment: ceases its relation with the mother, uses the fresh air, the way of his food from umbilical cord is suddenly closed, the new way, i.e., the mouth begins to work, the dark environment of mother is left and the bright environment full of light is used, and it resists against all these changes and it immediately adapts itself to them?

Are these things not the best signs to the endless power and knowledge of Allah? It is a complete injustice that man judges so vainly about his own creation.

Then the Qur’ān refers to the sixth and seventh stages of this wonderful program. It says:

“… and none is given long life who is given long life neither is any diminished in his life, but it is in a Book. …”

What factors are effective in the length of man’s life? What factors fight against the continuation of his life? And in short, what factors must gather and help each other in order that man can continue his living for one hundred years or less and more! And, finally, what factors cause the difference in man’s life-time?

All of these things have also some complicated and exact computations of which none is aware but Allah; and whatever we know in these fields today comparing with what we do not know is very little and worthless.

The Arabic word /mu‘ammar/ is derived from the word /‘umr/ which is originally derived from /‘imārat/ in the sense of ‘habitation’, and the fact that the length of man’s living is called lifetime is for the sake that the habitation of his body is in this time.

This word, /mu‘ammar/, means a person who has a long life. So, the Qur’ān concludes the verse with this sentence , saying:

“… Verily this, for Allah, is easy.”

The creation of this wonderful being from ‘dust’ and the initiation of the creation of a complete man from ‘sperm-drop’, and also the whole facts concerning ‘genetic state’, conjugality, pregnancy, delivery, increase and decrease in life-time, whether from the point of power and from the point of knowledge, and computation of all of them is entirely easy and simple for Him. These are as a small part of the extroversive verses that, from one side, they relate and acquaint us with the world of existence, and, on the other side, they are counted as some valid proofs upon the possibility of Resurrection.

He Who was able to create a being from ‘dust’ and from sperm-drop for the first time, is He not able to revive men?

And does He, Who is aware of the minutes of these laws, have any difficulty in protecting and reckoning of the deeds of people in the scene of Resurrection?

}12{ وَمَا یَسْتَوِی الْبَحْرَانِ هَذَا عَذْبٌ فُرَاتٌ سَآئِغٌ شَرَابُهُ وَهَذَا مِلْحٌ أُجَاجٌ وَمِن کُلٍّ تَأْکُلُونَ لَحْماً طَرِیّاً وَتَسْتَخْرِجُونَ حِلْیَةً تَلْبَسُونَهَا وَتَرَی الْفُلْکَ فِیهِ مَوَاخِرَ لِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّکُمْ تَشْکُرُونَ

Commentary, verse: 12

Point

The Divine bounties are from His grace and we are not His creditors, but we may gain something because of our effort and endeavour, so noting to blessings is a premise to the growth of the essence of thanksgiving.

Another part of the extroversive verses, which are the signs of His greatness and power in the creation of the seas, blessings, and their benefits are referred to in this verse. It says:

“And not are the two seas alike, the one (is) palatable, and pleasant to drink, and the other, salt and bitter. …”

The Arabic word /‘aŏb/, as Rāqib says in Mufradāt, means: pure and cold, while Lisān-ul-‘Arab has rendered it into: ‘Pure water’.

Although, on the first day, the water of these two seas has been sent down from the sky in the form of some sweet and wholesome drops of rain, and both of them originate from one

source, but they have appeared in two completely different forms and with various benefits.

It is also wonderful that:

“… Yet from the both you eat fresh flesh; …”

“… and you extract ornaments which you wear, …”

Moreover, you can take enjoy both of them, not only for transportation but also for carrying your goods, as the verse says:

“… and you see the ships cleave through it that you may seek of His bounty and that you may be thankful.”

Some points:

1- As the Lisān-ul-‘Arab says, the Arabic word /furāt/ is the water which is in utmost purity and wholesomeness.

The Qur’ānic word /sā’iq/ means the water that because of its wholesomeness is easily swallowed, contrast to the word /milh/ (a salt water) and the word /’ujāj/ (a bitter water) that as if this kind of water hurts the throat and bars the way of the gullet.

2- Some commentators believe that this holy verse is an example to show the lack of equality between believers and disbelievers, but the verses before and after it all talk about the signs of creation. Even the last part of this very verse is the evidence over this fact that this sentence, too, discusses about the secrets of Unity, and it is an indication to the variety of the seas and their different effects, and their common benefits.

3- In this verse three benefits out of abundant benefits of the seas have been mentioned: foodstuff, means of ornament, and the subject of transportation.

We know that the seas are one of the important sources of man’s foodstuff, and every year millions of tons of fresh flesh are taken from them without that man bears a considerable trouble for it. The system of creation has arranged a proper

program in this regard so that men can enjoy this vast blessing, the spread Divine food table, without the least task.

Some different means of ornament, such as: pearl, shell, pearls and coral are drawn out from the seas. The emphasis of the Qur’ān on this subject is for the sake that, contrary to the beasts, the man’s self has different dimensions one of which is the sense of beauty. This sense is the origin of the appearance of some artistic, literary and taste issues, the satiation of which correctly and far from any kind of excess and defect, and immoderation and extravagance pleases the self and gives man mirth and calmness, and makes him ready for the heavy affairs of life.

As for the subject of transportation, which is one of the most important fillers of human civilization and the man’s social life, regarding the fact that the seas (and oceans) have covered the main part of the surface of the earth and, that they relate to each other, they can do man the best favour in this regard.

The amount of the goods that are transported on the seas and the number of the passengers who are removed from one place to another on them is so large that they cannot be compared with any other means of vehicle. Sometimes it happens that one ship can carry by it the loads as many as the tens of thousand cars.

4- Of course, the benefits of the seas are not limited to what was said in the above, and the Qur’ān does not tend to limit them in these three aspects. The formation of pieces of cloud, different medicines, oil, the means of clothing, the fertilizing materials for the uncultivated lands, having effect on winds, and so on are counted as other favours of the seas.

5- The emphasis of the Holy Qur’ān on ‘fresh flesh’ is an expressive indication to the nutrition benefited from such

fleshes comparing the harms of the stale fleshes, the conserves, and the like.

6- There arises a question here: the seas with salt water are spread all over the globe, where is the sea with sweet water?

In answer it must be said: the seas and lakes with sweet water are not so few in the earth, like the lakes of sweet water in the United States and the others. Moreover, some great streams are sometimes called sea, like the great river of Nile which in Arabic has been called /bahr/ (sea) in the story of Moses. (Sura Al-Baqarah, No. 2, verse 50, Sura As-Shu‘arā, No. 26, verse 63, and Sura Al-’A‘rāf, No. 70, verse 38)

Moreover, the advance of the water of the great streams into the seas, regarding the fact that it goes through the salty water therein and does not mix with it for a length of time, itself forms some seas of sweet water in different places.

7- The Qur’ānic sentence: ‘That you may seek of His bounty’ contains a vast meaning which includes any economical activities which are done by means of sea-ways.

The last sentence of the verse: ‘That you may be thankful’, has been mentioned for awakening the sense of thanksgiving in men and it is a means for theism and theology.

Be Careful of the Following Points:

1- The spiritual elements effective in prolongation and, shortening the life-time: In relation to the discussion stated in the abovementioned verses about the increase and decrease of lifetime by the command of Allah, paying attention to the Islamic narrations concerning the prolonging and shortening of lifetime, a group of Qur’ānic commentators have explained some matters in this regard. There are, of course, some natural factors effective in increasing and decreasing the length of lifetime most of which have been known to human beings yet,

like correct feeding free from excess and defect, being constantly busy working and moving, avoidance from any kind of narcotic materials and dangerous addictions and alcoholic liquors, avoiding the permanent excitements, and having a strong Faith which can give man peace and power in the difficulties of life and living.

But, besides these things, there are some factors that their outward relation with the question of prolongation of life-time is not so clear to us, while some Islamic narrations have properly emphasized on it. As a few examples, pay attention to the following narrations:

1- The holy Prophet (p.b.u.h.) says: “Verily alms-giving (in the way of Allah) and union of kindred cause houses to be furnished and prolong the life-times’.”⁽¹⁾

2- He (p.b.u.h.) also has said: “Whoever desires his sustenance to be increased and his death to be postponed should perform union of kindred.”

3- Concerning some of sins, like fornication in particular, Islamic narrations indicate that such sins decrease the length of lifetime. Among them is the famous tradition of the Prophet (p.b.u.h.) in which he has said: “O’ Muslims! Do avoid fornication which has six sequels: Three of them are in this world and three of them are in Hereafter. Those three which are in the world are as these: it causes the worth (and light) of man to be vanished, brings indigence, and decreases the length of lifetime. …”⁽²⁾

4- Imam Bāqir (a.s.) says: “Kindness and hidden alms-giving remove poverty and increase life-time, and prevent seventy kinds of evil death.”⁽³⁾

There are also some indications in Islamic narrations concerning some other sins, such as injustice, and sins in absolute. Some of the commentators who have not been able to make difference between the ‘appointed death’ and the ‘sudden death’ have attacked to these traditions and believe that they are contradictory to the texts of the Qur’ān which consider the limit of the length of man’s lifetime fixed and unchangeable.⁽¹⁾

^Explanation:

No doubt man has two kinds of ‘end of life’:

The appointed term, which is the end of potential ability of man’s body for continuity of entity, and by its coming everything will end by the command of Allah.

The sudden death that, with the change of circumstances, the length of life-time changes. For example, someone commits suicide while if he had not committed this great sin, he would have been alive for longer years. Or as the result of using the alcoholic liquors and some narcotic materials, and excess sensuality, he loses his bodily ability in a short time, but if these things were absent in his life, he could live for many longer years.

These are some vivid things which are experimental and comprehensible for every body and none can deny them.

Concerning the unexpected events, there are also some affairs which are naturally related to the sudden death; this is not deniable, too.

Therefore, if a great deal of Islamic narrations indicate that alms-giving in the cause of Allah, or union of kindred cause the length of lifetime to be prolonged and pests to be removed, in fact, they depend on these very factors.

And if we do not separate these two kinds of the term of death from each other, the comprehension of many of the issues in relation with fore-ordination and destiny, and the effect of effort and endeavour in men’s lives will remain insolvable.

This discussion can be made clear by a simple example. For instance, a person provides a new car that, according to the different preparations used in the structure of it, the car can work for example for twenty years, but upon condition that it would be treated well and the necessary protections should be applied. In this case the appointed term of this car is twenty years, not more than that.

But if the necessary protections are not applied, and the car is given to some unaware experienced and careless persons to ride and they use it beyond its power and capacity, and every day they take it to work in rough roads, the life-time of the car may decrease to half or less than that. This is that very ‘sudden death’ of it.

}13{ یُولِجُ الَّیْلَ فِی النَّهَارِ وَیُولِجُ النَّهَارَ فِی الَّیْلِ

وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ

کُلٌّ یَجْرِی لأَجَلٍ مُسَمًّی ذَلِکُمُ اللَّهُ رَبُّکُمْ لَهُ الْمُلْکُ

وَالَّذِینَ تَدْعُونَ مِن دُونِهِ مَا یَمْلِکُونَ مِن قِطْمِیرٍ

an appointed time;

such is Allah, your Lord;

to Him belongs the kingdom, and those whom you call upon, apart from Him, possess not (so much as) the skin of a date-stone.”

Commentary, verse: 13

The change of the length of the night and the day, or the gradual transfer of each of them to another is not casual, but the nature is subjected to Allah.

Again in this verse, the Qur’ān points to another part of the signs of Monotheism and the infinite blessings of Allah so that, by giving awareness to human beings, it invokes their sense of thanksgiving alongside the recognition of the real object of worship and dissuades them from any partnership and superstitious worshipping. It says:

“He merges the night into the day and He merges the day into the night, …”

The Qur’ānic term /yūlij/ is derived from /’īlāj/ in the sense of ‘to merge’. It may refer to one of the following two meanings, or both of them: the gradual increase and decrease of the nights and the days during the year which cause the appearance of different seasons with all their effects and blessings. The gradual decrease from the night and adding to the day, and vice versa, is because of the existence of twilight, which hinders the dangers of sudden transfer from darkness to light and from light to darkness. It gives human beings enough preparation to quietly and slowly transfer from one to another without any danger.

Then the verse refers to the subject of making the sun and the moon subservient, and says:

“… and He has made subservient (to you) the sun and the moon, …”

What a subservient is higher than this that all of them run in the way of man’s interests and that they are the source of kinds of favours in the man’s life. The cloud, the wind, the moon, the sun, and the universe are all busy in order that men can provide his life well and he would not be in negligence, and he should always remember the main real origin of these merits. (Concerning the subservient of the sun and the moon we had a rather detailed explanation mentioned in the commentary of Sura Ar-Ra‘d, No. 13, verse 2, and in the commentary of Sura ’Ibrāhīm, No. 14, verse 33)

But in the meantime that the sun and the moon in full regularity rotate in their orbits and they are good servants for humankind, the system which governs over them is not eternal, and even these great stars, with their much light, will finally become dark and will be destroyed.

So, next to the subject of making them subservient, the Holy Qur’ān adds:

“… each of them running to an appointed time; …”

And according to Sura Takwīr, No. 81, verses 1-2, which say: “When the sun (with its spacious light) is folded up.” “And when the stars fall, losing their lustre.” All of them turn to darkness and will become extinguished.

Some other commentators have delivered here another commentary for the Qur’ānic term /’ajal-im-musammā/ (the appointed term). It refers to the rotations of the sun and the moon. The first prolongs one year and the second ends in one month.⁽¹⁾

But, regarding to the different usages of this meaning in numerous verses of the Qur’ān which have been applied in the sense of ‘the end of life’, it becomes clear that the said commentary is not correct, and its commentary is that very first one, i.e., the end of the lifetime of the sun and the moon. (In this relation, you may refer to Sura An-Nahl, verse 61, Sura Fātir, verse 45, Sura Az-Zumar, verse 43, Sura An-Nūr, verse 4, and Sura Qāfir, verse 67)

Then, as a conclusion upon this monastic discussion, the verse continues saying:

“… such is Allah, your Lord; …”

Allah is the Lord Who has assigned the system of light and darkness and the accurate movements of the sun and the moon with all their favours.

The verse continues again saying:

“… to Him belongs the kingdom, and those whom you call upon, apart from Him, possess not (so much as) the skin of a date-stone.”

The Qur’ānic term /qitmīr/, as Rāqib says in Mufradāt, is the sign which exists at the back of the date-stone (a small gap), and according to Tabarsī in Majma‘-ul-Bayān, and Qurtabī in his commentary book, it is a thin white skin which has covered over the date-stone thoroughly. In any case, it indirectly refers to some very small and worthless beings.

Yes, these idols are neither the source of any benefit, and harm, nor do they defend you nor of themselves, nor do they have any authority and possession even over the skin of a dater-stone. Yet, why do you, the unwise, worship them and demand them to solve your problems?

}14{ إِن تَدْعُوهُمْ لاَ یَسْمَعُوا دُعَآءَکُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَکُمْ وَیَوْمَ الْقِیَامَةِ یَکْفُرُونَ بِشِرْکِکُمْ وَلاَ یُنَبّ-ِئُکَ مِثْلُ خَبِیرٍ

Commentary, verse: 14

On the Day of Hereafter, the naughty objects of worship will repudiate and hate the polytheists. They will say to them that you polytheists did not use to worship them (the idols) but you were the servants of your own conjectures and your low desires.

Man reaches a point where he leaves out the invitation of Allah, the Hearer, the Responder, “… Call on Me; I will answer your (prayer) …” and goes to some dumb, blind and useless solid bodies. That is why addressing the polytheists, the Holy Qur’ān says:

“If you call upon them, they will not hear your prayer; …”

They do not answer you, because they are but some pieces of stone and wood which are inanimate bodies and have no sense. And supposing they were able to hear your moan, invocation, and persistence they would never have the ability of answering to your needs. The verse continues saying:

“… and even if they heard, they would not answer you; …”

It became clear that they do not own any benefit and harm even as much as the thin skin of a date-stone in the world of existence, yet how do you expect them to do something for you or to solve a problem?

Moreover, this fact is higher than that:

“… and on the Day of judgment they will deny your partnership; …”

They will say: O’ Lord! these did not worship us, but they, in fact, worshipped their own carnal desire.

This witness is done by non-verbal language that whoever looks at idols he hears this statement from them by the ear of his conscience. Or the same Lord Who on that Day makes the man’s limbs, organs, and skin of the body speak, will order them to talk and they will bear witness that these deviated polytheists used to worship, in fact, their own conjectures and carnal desires.

This holy verse is similar to the content of verse 28 in Sura Yūnus, No. 10 which says: “And the Day We shall muster them all, then We shall say to those who associated others (with Us): ‘Get you to your place! You and your associates’, then We shall set a space between them, and their associates shall say: ‘It was not us (indeed) that you used to worship!’ ”

For more emphasis, at the end of the verse the Holy Qur’ān says:

“… and none can inform you like (the One Who is) aware.”

A Notable Point:

Through the commentary of the previous verses, it became clear that the purpose of the sentence: “If you call upon them, they will not hear your prayer, …”, mentioned in the verse under discussion, is idols which have neither a hearing ear to listen to the demands of their worshippers, nor if they had,they would not be able to solve any problem, nor do they possess anything and any authority.

But in order to cease the communication of the Muslims with the Prophet of Islam (p.b.u.h.) and the great leaders by the way of seeking supplicating and intercession, some outwardly Muslims have taken hold of this verse and the like of it and have said that all those whom you call besides Allah, even the prophets, do not hear your word and if they heard they would not answer. Or they have seized Sura Al-’A‘rāf, No. 7, verse 197 which says: “And those whom you call upon other than Him can neither help you, nor help themselves.”, and the like.

Thus, they negate any supplicating to the souls of prophets and the Imams and count it contrast to Monotheism. While a simple glance over the verses which are before these verses and after them are sufficient to perceive this fact that the purpose of the verse is idols, because the words in all these verses are about idols; the words are about the pieces of stone and wood that they considered as the partners of Allah. And they believed in a power for them in the face of the Power of Allah.

But who is the one who does not know that the Divine prophets and the friends of Allah are like the martyrs in the cause of Allah about whose life the Qur’ān explicitly speaks, saying that they have the purgatory life, and we know that in the purgatory life the activity of the soul is vaster and more expanded, because it has been delivered from the worldly needs and material curtains. This is from one side.

On the other side, no doubt, supplicating to these pure souls does not mean that we have considered any independence for them against Allah, but the aim is that we get help from their honour and their position with Allah, and that we seek help from the reverence and greatness they have in the Court of Allah, and this is the exact Unity and servitude of Allah.

Therefore, as the Qur’ān explicitly says in the subject of intercession, they intercede only by the leave and command of Allah: “… Who is it that can intercede with Him save by His leave? …”⁽¹⁾Also, supplicating to them is from this way and of this kind.

Who can reject the clear verses of supplicating? Or may he imagine this act as polytheism and stands against the Qur’ān and claims Monotheism? They are but some proud ignorant persons who bring these subjects forth to create separation between Muslims.

We study in the biography of the companions of the Prophet (p.b.u.h.) that for their difficulties they used to go beside the tomb of the Prophet (p.b.u.h.) and resorted and sought help from his pure soul in the Presence of God.

As Biyhaqī, the famous traditionist of the Sunnites, Narrates that there happened a draught and famine at the time of the second Kalif. Then Bilāl, accompanied with a group of Companions of the holy Prophet (p.b.u.h.), went beside the Prophet’s grave, and said such: “O’ Messenger of Allah! Seek rain for your Ummah … for verily they have annihilated.”⁽²⁾

Some of the commentators of the Sunnites, like ’Ālūsī, have narrated many traditions in this regard. After a discussion and strictness concerning these traditions, at last he says:

“Next to all these statements, I do not see any hinder in resorting to Allah by the rank of the Prophet (p.b.u.h.) whether at the time of his life and after his death.” Then he also adds the names of some others who have a rank with Allah and confesses to the admissibility of resorting to them. (Rauh-ul-Ma‘ālī)

Section 3: Every people on earth had a Warner

Point

If Allah wills He will take of any people He pleases and bring a new generation of His Own choice – None shall bear the burden of another – Alike cannot be the blind and the seeing, darkness and light, shade and heat or the living and the dead – There is no people which had not a Warner, thus every people on earth had a Warner

}15{ یَآ أَیُّهَا النَّاسُ أَنتُمُ الْفُقَرَآءُ اِلَی اللَّهِ وَاللَّهُ هُوَ الْغَنِیُّ الْحَمِیدُ

Commentary, verse: 15

None is there to be free from want from Allah (s.w.t.), and all beings are needy, but since Man disobeys, he should be controlled.

Following to the emphasized invitation to Monotheism and struggle against all kinds of polytheism and idolatry mentioned in the previous verses, this misconception may appear in some individuals that what is the need of Allah to our worshipping that He persists on it and emphasizes it so much? Therefore, in order to state this fact that it is we who are in need of his worship, and He is not in need of our worship, in this verse the Qur’ān says:

“O people! You are the needy unto Allah; and Allah (alone) is He Who is the Self-Sufficient, the Praised.”

What a worthy and important statement it is that makes clear our situation in the scene of the world of existence before the One Who has given us our existence! The verse opens many puzzles in this regard and answers to a great deal of questions.

Yes, the One really free from need and Self-Subsistent in the whole world of existence is He Who is Allah. All human beings, or it is better to say all beings are thoroughly needy and they are dependant to that Independent Existence that if their relation is ceased from Him, even for a moment, they are nothing.

Therefore, none should bow and submit to other than Him, and demand other than Him to provide his needs, because they all are in need of Him, too. Even dignifying the Divine prophets and leaders of the Truth is for the sake that they are His messengers and His deputies and they absolutely have no independence from themselves. Thus He is both Self-Sufficient and Praised, that is, in the meantime that He is Self-Sufficient, He is so generous and kind that He is worthy of any sort of praise and gratitude; and also, in the mid-time that He is gracious and kind to the servants, He is Self-Sufficient of all.

Being attentive to this fact produces two positive effects on the believing persons. From one side, it causes them to come down from the horse of pride, selfishness, and disobedience, and warns them that they have not anything from themselves to boast for it, and whatever they have they are the deposits of Allah with them. And on the other side, they should not ask their needs from other than Allah, and they do not put the yoke of servitude of other than Him on their necks. They must deliver themselves from all possessions so that all others become servants of theirs.

By this kind of concept and theology, whatever the true believers see in the world they know them from His source, and no means may cause them to be neglectful from the cause of causes.

}16{ إِن یَشَأْ یُذْهِبْکُمْ وَیَأْتِ بِخَلْقٍ جَدِیدٍ

}17{ وَمَا ذَلِکَ عَلَی اللَّهِ بِعَزِیزٍ

Commentary, verses: 16-17

The statement of the power of Allah is a way for inviting people and threatening the disobedient ones. Allah is powerful in creation and His Power has no limit.

For laying an emphasis on this very need and indigence of men, this verse says:

“If He pleases, He will take you off and bring a new generation,”

Therefore, He is not in need of you and your worship, but it is you who are in need of Him.

He neither needs your worshipping nor is he afraid of your sins, and in the meantime, His vast mercy has encompassed all of you. Neither the destruction of the entire world decreases anything from His greatness, nor has the creation of this world added anything to the rank of His sovereignty.

In the second verse, the Qur’ān, as a repeated emphasis, says:

“And this is not hard to Allah.”

Yes, whatever He intends He commands it to be, and immediately it also comes into being. Not only for the creation of Man, but also this statement is true about the whole world of existence.

However, if Allah (s.w.t.) commands you concerning Faith, obedience, and worship, all are for your own benefit, and the advantages and blessings of them all return to you.

}18{ وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَی وَإِن تَدْعُ مُثْقَلَةٌ اِلَی حِمْلِهَا لاَ یُحْمَلْ مِنْهُ شَیْءٌ وَلَوْ کَانَ ذَا قُرْبَی

اِنَّمَا تُنذِرُ الَّذِینَ یَخْشَوْن َرَبَّهُم بِالْغَیْبِ وَأَقَامُوا الصَّلاَةَ وَمَن تَزَکَّی فَاِنَّمَا یَتَزَکَّی لِنَفْسِهِ وَاِلَی اللَّهِ الْمَصِیرُ

Commentary, verse: 18

Based on justice, everyone must carry his own burden. The verse says:

“And no one laden bears the burden of another; …”

In the Hereafter, the Record and Reckoning of everybody is separate from those of others.

In the Qur’ān we recite that, in order to deceive others, a group of disbelievers say: “… follow our path and we will certainly bear (the burdens of) your sins’. …”⁽¹⁾This verse is an answer to them.

Question: Taking this verse which says in Hereafter the burden of everybody is on one’s own shoulder and it does not harm others, can we say we should leave alone the sinners,

because they themselves will carry the burden of their own sins and it does not relate to us?

Answer: This verse does not justify the silence before unlawful things, because undue silence itself is a sin upon those who commit this action. Our duty is to bid the right and forbid the wrong, but if they did not follow it, their sin would not be upon us.

The Qur’ānic term /wizr/ means the heaviness and a load. The Arabic word /muθqalah/ means the weight of a load. The word /himl/ refers to the load on the back while /haml/ refers to the load in the womb. (Mufradāt by Rāgib)

This Qur’ānic sentence: “And no one laden bears the burden of another. …” is one of the basic fundamentals in Islamic convictions. In fact, on one side, it relates to the justice of Allah that He counts everybody pledged in his own action, rewards his righteous efforts and endeavours, and gives retribution for his sins.

On the other side, it points to the severity of the divine punishment on the Day of Hereafter when nobody agrees to carry the burden of the sin of another person, even though he had been fond of him extraordinarily.

Being attentive to this meaning has a great effect in man’s self-improvement, because whoever is careful of himself he never tends to corruption with the pretext that his entourage or his environment is polluted. He does not count the pollution of the environment as a justification for his own pollution, because everybody carries his own burden.

On the other side, it gives man such a conception and understanding that the reckoning of Allah with societies is not a total and a lamp reckoning, but everybody will be reckoned separately and independently. That is, if he has done his duty both in relation to his purification and struggle against

corruption, there will be no fear and horror on him, although all humankind totally, except him, are polluted with infidelity, polytheism, injustice, and sins.

Principally, no training program will be effective without attracting the attentions to this basic principle.

This very subject is referred to in the second sentence in another form. It says:

“… and if one heavy-burdened calls for its load to be carried, not a thing of it will be carried, even if he be a near kinsman. …”

An Islamic tradition indicates that on the Day of Hereafter there will be brought a mother and a son both of whom have a heavy burden of sins. The mother asks her son to carry a part of her burden of sin and responsibility instead of those labours she tolerated in the world for him. The son will say to the mother to get distance from him, because he is involved in difficulty more than her. (The Commentary of Abul-Futūh, Qurtubī, and Rauh-ul-Bayān)

Finally, in the third sentence this fact is revealed that the warnings of the Prophet (p.b.u.h.) affect only in the receptive hearts, where it says:

“… You warn only those who fear their Lord in secret and keep up prayer. …”

The warnings of Divine prophets and Allah’s friends will not have any effect unless there is the fear of Allah in the heart, and the one does not feel the observance of a spiritual power over him inwardly and outwardly, and by establishing the daily prayers which survives his heart and causes him to remember Allah, he does not help this inner feeling.

At the beginning of an action, when a person has chosen no faith and has not believed, if he has not a truth-seeking character and does not feel responsibility before the cognition

of the facts, he will not hearken to the invitation of prophets, and consequently he will not contemplate over the Divine signs in the world of existence.

In the fourth sentence, the verse returns again to this fact that Allah is self-sufficient from all. It adds:

“… And whoever purifies (himself), he only purifies for his own self. …”

And, at last, in the fifth and the last sentence, it warns that if the good doers and the evil doers do not reach the result of their deeds in this world, it does not matter because the return of all is to Him. It says:

“… And Unto Allah (alone) is the destination (of all).”

}19{ وَمَا یَسْتَوِی الأَعْمَی وَالْبَصِیرُ

}20{ وَلاَ الظُّلُمَاتُ وَلاَ النُّورُ

}21{ وَلاَ الظّ-ِلُّ وَلاَ الْحَرُورُ

}22{ وَمَا یَسْتَوِی الأَحْیَآءُ وَلاَ الأَمْوَاتُ اِنَّ اللَّهَ یُسْمِعُ مَن یَشَآءُ

وَمَا أَنتَ بِمُسْمِعٍ مَّن فِی الْقُبُورِ

}23{ اِنْ أَنتَ اِلاَّ نَذِیرٌ

Commentary, verses: 19-23

Point

The believers are some heartily and hale persons who enjoy the real life. Faith gives life to both an individual and society, while disbelief is a factor of spiritual death for both an individual and the society.

Pursuing the discussions about faith and disbelief in the former holy verses, the verses under discussion mention four interesting parables concerning the believers and disbelievers in which the signs of faith and infidelity have been illustrated in the most manifest form.

In the first parable, a disbeliever and a believer are likened to a blind person and a seeing person. It says:

“And the blind and the seeing are not alike,”

Faith is both light and light giver; and it gives light and cognition to man’s whole life in his world-view, belief, action. But infidelity is darkness in which there is neither a correct insight for the whole world of existence, nor a proper conviction, nor a righteous deed.

In this regard, the Qur’ān in Sura Al-Baqarah, No. 2, verse 257 expressively says: “Allah is the Guardian of those who have faith; He brings them out of darkness into light, and those who reject faith, their guardians are false-deities (Tāqūt), who bring them out of light into darkness; they are the inhabitants of the Fire wherein shall they abide forever.”

Then, it implies that since only the seeing-eye is not enough there must be a light, too, so that, by the help of these two factors, the things can be observed. The next holy verse concerning the equality of them, says:

“Nor the darkness and the light,”

The reason of it is that darkness is the cause of mislead. It is the factor of dangers, but light is the source of life, living, movement, growth, and development. If light were destroyed, all sources of energy in the world would be wiped out and death would dominate the whole world of matter. Such is the light of faith in the world of spirituality which is the cause of growth, development and life.

In the third sentence, it continues saying:

“Nor the shade and the heat”

A believer continues to live in peace, security and safety under the shade of his faith, but a disbeliever, because of his infidelity, is in inconvenience and pain. Rāqib in Mufradāt

says: “The word /harūr/ means: ‘a hot and blazing wind’, (a drying and fatal wind)”.

Zamakhshary in Kashshāf says: “The term /sumūm/ is called to some harmful and fatal winds which blow during the day, while the Arabic word /harūr/ is called to the same winds whether they blow during the day or at might.” Anyhow, how different is this wind and the cold cheerful shade which gives rest to both soul and body?

And finally through the last similitude in the fourth verse, the Qur’ān says:

“Neither are the living and the dead alike. …”

The believers are the living ones who usually have effort, endeavour, movement and growth. They are somehow like plants which have leaves, flowers, and fruits; but disbelievers are like pieces of dry wood which have neither greenness nor flower, nor shade, and they are not useful but for burning.

Then, at the end of the verse, the Qur’ān adds:

“… Verily Allah makes whom He pleases hear, …”

Allah makes him hear in order that he hears the invitation of the truth heartily and answers the call of the callers of Monotheism.

But the more your cry is loud, and your words are pleasant, and the more your statement is expressive, the dead do not perceive anything from it; and those who have lost their human soul as the result of continuously committing sins and being drowned in bigotry, enmity, injustice, and corruption, certainly are not ready to accept your invitation. The verse says:

“… and you cannot make those hear who are in the graves.”

In the fifth verse Allah implicitly says that the Prophet (p.b.u.h.) should not be worried and anxious about the lack of faith in them, his duty was to convey it and to warn them. The verse says:

“You are naught but a Warner.”

Two Points:

The first is the effects of belief and disbelief:

We know that the Qur’ān considers no importance for the geographical, racial, and classical boundaries which separate groups of human beings from each other. The only boundary in its view is the boundary of ‘Faith’ and ‘blasphemy’. Thus, all of the human societies are divided into two groups: faithful and unfaithful.

For introducing ‘Faith’, in many occurrences, the Qur’ān has likened it to ‘light’, and ‘disbelief’ into ‘darkness’, and this is the most expressive simile of the Qur’ān for introducing belief and disbelief. (You may refer to Sura Al-Baqarah, verse 257, Sura Al-Mā’idah, verses 15 and 16, Ibrahīm, verses 1 and 5, Sura Az-Zumar, verse 22, Al-Hadīd, verse 9, and At-Talāq, verse 11) Faith is a kind of perceiving and inner insight. It is a sort of knowledge and cognizance combined with heartily conviction together with movement. It is a kind of belief which has penetrated into the depth of man’s soul and becomes the source of instructive activities.

But disbelief is ignorance, unawareness, and the lack of certainty, the result of which is the absence of feeling of responsibility and the existence of Satanic destructive actions.

The second: Do the dead not perceive any reality?

Regarding to what has been said in the abovementioned verses, there appear two questions: the first is that how does

the Qur’ān say: “… you cannot make those hear who are in the graves”? or that a famous tradition indicates that on the day of the battle of Badr, the Prophet (p.b.u.h.) ordered that the dead bodies of the pagans would be cast into a well at the end of the war. Then he called them and said: “Have you found truth what Allah and His Messenger promised? But I found truth what Allah promised me.”

Here ‘Umar protested and said: “O’ Messenger of Allah! How do you speak with some bodies in which there is no soul?”

The Prophet (p.b.u.h.) said: “You do not hear what I say better than that they do, except that they are not able to answer anything.”⁽¹⁾

Or that one of the rites of a dead is that the right beliefs are indoctrinated him (her). How does this action adapt to the verses under discussion?

With regard to one point, the answer to this question can be made clear. This is a fact that the verses under discussion speak about the lack of understanding in the dead in ordinary natural case, while the tradition of the Battle of Badr is different from the indoctrination of a dead. It relates to some extraordinary conditions by which Allah (s.w.t.) transfers the sayings of His Messenger (p.b.u.h.) extraordinarily to the ears of those dead bodies.

In other words, the communication of man in the purgatory world with this world will be ceased, except in the cases that Allah commands, and then this communication occurs. That is why, in ordinary circumstances we cannot communicate with the dead.

Another Question is: If our sound does not reach the dead, what is the meaning of our greeting to the Prophet (p.b.u.h.)

and to the Imams (a.s.), resorting to them, visiting of their tombs, and asking for intercession from them before Allah? Some extravagant Muslims, who are generally known for their thought conventionalism also relying on this very imagination, without considering other verses of the Qur’ān, and without having any veneration for the abundant traditions narrated from the Prophet (p.b.u.h.), have negated the subject of resorting and, as they think, they have nullified it.

}24{ اِنَّآ أَرْسَلْنَاکَ بِالْحَقّ ِ بَشِیراً وَنَذِیراً وَاِن مِنْ اُمَّةٍ إِلاَّ خَلاَ فِیهَا نَذِیرٌ

}25{ وَإِن یُکَذّ ِبُوکَ فَقَدْ کَذَّبَ الَّذِینَ مِن قَبْلِهِمْ جَآءَتْهُمْ رُسُلُهُم بِالْبَیّ-ِنَاتِ وَبِالزُّبُرِ وَبِالْکِتَابِ الْمُنِیرِ

}26{ ثُمَّ أَخَذْتُ الَّذِینَ کَفَرُوا فَکَیْفَ کَانَ نَکِیرِ

Commentary, verses: 24-26

Allah is true, and He has appointed the training system by the means of prophets in the basis of the truth, too. So, in this verse, He says:

“Verily We sent you with truth as a bearer of glad-tidings and a Warner, and there was not a people but a Warner having gone in them (in the past).”

O’ Prophet! When you fulfil your duty in ‘glad tidings’ and ‘warning’ it is enough for you. You may convey them your call and give them the glad tidings of the Divine rewards and warn them of the retributions of Allah, whether they accept them or continue their stubbornness and enmity.

The Arabic word /xalā/, here, is derived from /xala’a/ which originally means a place wherein is not any curtain. This term

is used for both time and place, and since time is always passing the ‘past times’ is called /’azminah xāliyah/, because there is no trace from them at the present time and the world is empty of them.

Therefore the Qur’ānic sentence saying: “… and there was not a people but a Warner having gone in them (in the past)” means that every nation of the ancient nations had had a Warner in the past.

This point is also noteworthy that according to the above verse all nations had a Divine Warner, viz., a Divine prophet, though some commentators have taken it with a vaster meaning which envelops the scholars, and learned ones who warn people, too.

Of course, this statement does not mean that in any town and city a prophet has been appointed, but when the invitation of Divine prophets and their words reach peoples it is enough, because the Qur’ān says: “… a Warner having gone in them” (Fīhā) and it does not say /minhā/ (among them)

In the next verse, it implies that if they reject you it is not wonderful and, you should not be surprised and sorry, because the people who were before them rejected their prophets, too, while their messengers came to them with clear miracles, books containing admonitions, and the heavenly Books introducing ordinances, and enlightening laws to them. It says:

“And if they belie you, so indeed did belie those before them; their apostles had come unto them with clear proofs, and with scriptures, and with the enlightening Book.”

It is not only you who, with having miracles and heavenly Book, have been rejected by this ignorant group of people; the former prophets had encountered this difficulty, too. So you

should not be sad and do stand firm in your path, and do know that those who must accept the truth will accept it.

What is the difference between ‘Bayyināt’, ‘Zubur’, and ‘The enlightening Book’?

1- The Qur’ānic term /bayyināt/ means some clear proofs and miracles which prove the legitimacy of the Prophet (p.b.u.h.).

2- The purpose of Zubur is that part of the prophets’ Books which contained of only some admonitions, advices, and supplications, (like supplications of David)⁽¹⁾

3- The Qur’ānic phrase /kitāb-il-Munīr/ refers to that group of heavenly books which contain some ordinances, laws, and different social and individual instructions, such as Turat, Bible, and Qur’ān.

In the last verse of the verses under discussion, the Qur’ān, referring to the painful retribution of this group, implicitly says: It was not such that they could remain safe from the Divine retribution and would continue constantly their rejections, but Allah seized the disbelievers and punished them severely. The verse says:

“Then did I seize those who disbelieved, …”

The Arabic word /’axaŏtu/ is derived from /’axaŏa/ with the sense of ‘to take’, but its application in such cases indirectly means ‘punishment’, because taking and capturing someone is the beginning of punishment.

However, Allah caused some pagans to be faced with a tempest, another group with a destructive hurricane, and some

people were destroyed by the heavenly Blast, lightning, and earthquake. Then at the end of the verse, for emphasis and stating the greatness and severity of their punishment, the Qur’ān says:

“… so how (severe) was My punishment?”

In any case, on one side, these verses console and encourage all those who pave the path of Allah, particularly the true leaders of any nation in any time that they should not be despaired of the murmurs of the opponents and know that the Divine invitations have always been faced with the intensive oppositions from the side of aberrant zealous ones and cruel profit seekers, and in the meantime, there have been some sympathetic pure lovers who sacrificed their souls helping the claimers of the path of the truth.

And, on the other side, it is a threat against these aberrant opponents that they should know that they cannot continue their disgraceful and destructive deeds forever. Soon or late, the divine punishments will encompass them.

Section 4: The inheritors of the Qur’ān

Point

Servants of Allah endued with knowledge – Qur’ān inherited by the Chosen Ones of Allah – The grievous punishment to the disbelievers and the Great Reward which awaits the believers

}27{ أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ مِنَ السَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُخْتَلِفاً أَلْوَانُهَا وَمِنَ الْجِبَالِ جُدَدٌ بِیضٌ وَحُمْرٌ مُخْتَلِفٌ أَلْوَانُهَا وَغَرَابِیبُ سُودٌ

Commentary, verse: 27

By means of the colourless water and from the earth of one colour, Allah creates fruits of different colours.

In these verses, the Qur’ān returns again to the subject of Monotheism, and shows a new section of the book of creation to human beings. This is a severe answer to the obstinate polytheists and the headstrong rejecters of Monotheism. In this beautiful section from this large and great book of creation, the variety of soulless beings, and the different beautiful features of life in the world of plants, animals and human beings have been regarded to, that how He has brought hundred thousands of colours into being from the colourless water, and He has created some completely diverse beings from some defined and

limited elements each of which is fairly more beautiful than the other.

This skilful painter, by a single pen and ink, has produced kinds of pictures which attract the attention of their visitors and charm them. At first, it says:

“Have you not seen that Allah sends down water

from the sky, then We bring forth with it fruits of various colours, …”

This verse begins with a confessional interrogation and, besides moving the curiosity sense of men, points to this fact that this matter is so clear and vivid that whoever looks at it he seas that from the same water and land, one of which is colourless and the other has only one colour, there have been created these abundant different colours in various fruits, beautiful flowers, leaves and blossoms with diverse features.

The Qur’ānic word /’alwān/ (colours) may refer to the apparent colours of fruits that even in a single fruit, like an apple, there exist different colours, let alone the diverse fruits. And it may refer to the differences in their different tastes, constructions, and properties, so much so that even in one kind of fruit you can find various sorts. For example, there are, perhaps, fifty kinds of grapes and more than seventy kinds of date.

In the continuation of the verse, the Qur’ān has referred to the variety of roads which exist in the mountains and these mountains cause the ways to be recognized from each other. It says:

“… and in the mountains are streaks, white and red, of divers hues and (others) intensely black?”

From one side, this difference of colours gives a special beauty to the mountains and, on the other side, it is a cause for finding ways not being lost in the crooked roads of the

mountains, and, ultimately, it is a proof upon the Power of Allah over everything.

The Arabic word /judad/ is the plural form of /juddah/ in the sense of ‘road and way’.

The Arabic word /bayd/ is the plural form of /’abyad/ which means ‘white’; and /humur/ is the plural form of /’ahmar/ in the sense of ‘red’.

The Qur’ānic term /qarābīb/ is the plural form of /qirbīb/ which means ‘black in full’, and that in Arabic ‘crow’ is called /qurāb/ is also from this quality. Therefore, the mention of the word /sūd/, which is also the plural form of /’aswad/, next to it is for an emphasis upon the ‘intensely black’ colour seen in some mountain roads.

However, the construction of the mountains with diverse and completely different colours, from one side, and the mountain roads with various colours, on the other side, are some other signs for the Greatness, Power, and Wisdom of Allah which every moment appear in a form and every time decorate themselves in another clothing.

}28{ وَمِنَ النَّاسِ وَالدَّوَآبّ ِ وَالأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ کَذَلِکَ إِنَّمَا یَخْشَی اللَّهَ مِنْ عِبَادِهِ الْعُلَمَآءُ إِنَّ اللَّهَ عَزِیزٌ غَفُورٌ

Commentary, verse: 28

The difference of the colours of human beings and animals is one of the signs of the Power and Greatness of Allah.

Having some knowledge and awareness over the secrets of existence is a preparation for reaching the position of fearing Allah.

This verse refers to the variety of colours in men and in other living animals. It says:

“And of the people and beasts and cattle are of various colours likewise; …”

Yes, although human beings are all from the same parents, they have diverse races and colours completely different. Some of them are as white as snow while some others are as black as ink. Even in one race, there is also difference of colours. If we look carefully of the twin children who have passed the different stages of foetus with together and have been in the bosom of each other from the beginning, they are not sometimes completely in the same form from the point of colour, though they are from one father and one mother and their life-germ has combined in a single moment, and they have fed from one kind of food.

Besides the outward features, their innate colours, their characters, their attributes and qualities, their talents and tastes may be completely different so that they all with together form a single unit with the whole needs.

In the world of moving creatures, there are many thousands kinds of insects, birds, creepers, sea-animals, different desert wild animals that, with all their specialties and wonders of creations, each of them is a sign of the Power and Greatness and Knowledge of the Creator.

After stating these signs of Unity, finally, as a conclusion, it implies that the matter is like that.

And, since enjoying from these great verses of creation is for the wise and knowledgeable servants more than others, at the end of the verse, it says:

“… verily only those of His servants fear Allah who have knowledge, …”

Yes, from among all of Allah servants only scholars are those who gain the high rank of ‘fear’, that is, the fear of responsibility accompanied with perception of the greatness of the position of their Lord. This state of ‘Fear’ is the result of contemplation on the extroversive and introversive verses of the Qur’ān, and knowing the Knowledge and Power of Allah and the aim of His creation.

Rāqib in Mufradāt says: “The word /xašyat/ means a ‘fear’ mixed with veneration, and it is often used in some instances which originate from knowledge and awareness of something.” Therefore, in the Qur’ān, this rank is counted specialized to the learned ones.

We have repeatedly said that this is a fear because of the responsibilities that one has in front of Allah: a fear that he may not fulfil his own duties well. Furthermore, in principle, perceiving the greatness, that greatness which is unlimited and

infinite, for a being that is limited, such as man, causes fear. Upon the commentary of this verse, Imam Sādiq (a.s.) in a tradition said: “The purpose is that there are some scholars whose deeds are consistent with their words. The one whose saying and deed are not consistent is not knowledgeable.”⁽¹⁾

Another tradition announces: “The most learned one of you is the one whose fear to Allah is the most.”⁽²⁾

Shortly speaking, from the view and logic of the Qur’ān, the ‘learned ones’ are those scholars and authorities that the light of knowledge has made their whole selves enlightened with the light of Allah, faith, and piety, and they intensively feel responsibility unto their duties and they fulfil them more than the others.

At the end of the above verse, as a short reasoning upon what was said, the Qur’ān says:

“… verily Allah is Mighty, Forgiving.”

His Veneration and endless Power is the origin of the fear of the learned ones; and His Forgiveness, which is the sign of His unlimited Mercy, is the cause of their ‘hope’. Thus, these two holy names keep the servants of Allah between ‘fear’ and ‘hope’. And we know that the constant movement toward development is not possible without being qualified with these two characters.

}29{ إِنَّ الَّذِینَ یَتْلُونَ کِتَابَ اللَّهِ وَأَقَامُوا الصَّلاَةَ وَأَنفَقُوا مِمَّا رَزَقْنَاهُمْ سِرّاً وَعَلاَنِیَةً یَرْجُونَ تِجَارَةً لَن تَبُورَ

}30{ لِیُوَفّ-ِیَهُمْ اُجُورَهُمْ وَیَزِیدَهُم مِن فَضْلِهِ إِنَّهُ غَفُورٌ شَکُورٌ

Commentary, verses: 29-30

The words ‘prayer’ and ‘Book’ (the Qur’ān) have repeatedly been mentioned beside each other in the Qur’ān, and also prayer must be accompanied with helping the deprived. In view of the fact that the former verses referred to the state of fear of the learned ones from Allah, the verse under discussion points to their state of ‘hope’, because, as we said, it is only by means of these two wings that man can fly high in the sky of felicity and pave the path of spiritual development. At first, the verse says:

“Verily, those who recite the Book of Allah and establish prayer and spend (in charity) out of what We have provided them, secretly and openly, hope for a merchandise which will never perish,”

It is evident that the act of recitation here is not a mere reciting without contemplation and action. It is a reading which is the origin of thought, a ponder which is the source of

righteous deed, an action which, on one side, joins man to Allah the manifestation of which is prayer, and, on the other side, it relates him to the servants of Allah the manifestation of which is spending in charity, expending from whatever Allah has bestowed on a person, including: wealth, knowledge, authority, powerful thought, character, experiences, and, briefly speaking, from all merits that Allah has given him.

Sometimes this expending is done secretly (/sirran/) to be the sign of a complete sincerity, and sometimes it is done openly (/‘alāniyah/) in order to encourage others and to be the veneration of rituals.

Yes, the knowledge which has such an effect is the source of hope.

Regarding the contents of this verse and the verse before it we conclude that the true Muslim scholars have the following characteristics.

From the spiritual point of view, their hearts are full of fear of Allah mixed with His greatness.

From the point of speech, their tongues are busy reciting the verses of Allah.

From the point of the spiritual and bodily action, they establish prayer and worship Him.

And, finally, from the point of aim, the horizon of their thought is so high that they have left the fleeting material world aside and look for only the Divine beneficial merchandise which will neither be dull nor does it vanish.

This point is also noteworthy that the Arabic word /tabūr/, mentioned in this noble verse, means destruction. Thus, ‘the merchandise free of destruction’ is a trade which has neither slackness nor degeneration.

An interesting tradition indicates that once a man came to the Messenger of Allah (p.b.u.h.) and said: “Why do I not like

death?” The Prophet (p.b.u.h.) said: “Do you have any property?” He answered: “Yes”. He (p.b.u.h.) told him: “Send it before you.” The man answered: “I cannot.” The Prophet (p.b.u.h.) said: “Verily the heart of a person is with his property. If he sends it before himself, he likes to join it; and if he keeps it (for later), he likes to be with it.”⁽¹⁾

This tradition, in fact, has illustrated the whole content of the above mentioned verse, because it implies that they establish prayer and spend in charity in the path of Allah (s.w.t.) and are willingly hopeful of the next world, because they have sent some goodness before themselves and they are willing to reach it.

The next holy verse states the aim of the true believers as follows. They do these righteous deeds:

“That He will pay them their rewards fully and increase of His grace unto them; verily He is Forgiving, Thankful (of their good deeds).”

This sentence, indeed, points to their ultimate sincerity that, in their actions, they look for nothing but the Divine reward. Whatever they desire they ask it from Him, and they do nothing for hypocrisy, showing, admiration, and glorification of this one or that one, because the most important thing in righteous deeds is the sincere intention.

The application of the Arabic term /’ujūr/ (the plural form of /’ajr/) in the sense of ‘wage’ is, in fact, a grace from the side of Allah, as if He sees the servants as His creditors because of their righteous deeds, while whatever the servants have belongs to Him; even the strength for performing the righteous deeds has also been given from His side.

A more affectionate meaning is the sentence which says: “… and increase of His grace unto them, …”. This gives them glad tidings that besides the ordinary reward, which itself sometimes is hundreds or thousands fold of the deed, He increases it of His grace. And He bestows on them, from some merits which no mind can bear and none in this world is able to consider.

However, the sentence which says: “… verily He is Forgiving, Thankful …” shows that the first grace of Allah unto them is that very forgiveness of their sins and the faults they might have had, since the most anxiety of a person is the anxiety about this issue.

After having peace of mind from this point of view, He involves them in His thankfulness, i.e., He thanks for their good deeds and endows on them the best reward.

It is much to be regretful that a free wise man refuses such a merchandise and refers to other than it; and worse than that is that he sells the goods of his self for naught.

Amir-ul-Mu’mineen Ali (a.s.) says: “Is there no free man who can leave this chewed morsel (of the world) to those who like it? Certainly, the only price for your selves is Paradise. Therefore, do not sell your selves except for it.”⁽¹⁾

}31{ وَالَّذِی أَوْحَیْنَآ إِلَیْکَ مِنَ الْکِتَابِ هُوَ الْحَقُّ مُصَدّ ِقاً لّ-ِمَا بَیْنَ یَدَیْهِ اِنَّ اللَّهَ بِعِبَادِهِ لَخَبِیرٌ بَصِیرٌ

Commentary, verse: 31

In Qur’ān there is not any false word, or any superstitious idle and illogical statement; and even the scale of legitimacy of any word or book is the Qur’ān: “It is the truth.”

Since the words in former verses were about the believers who recite the verses of the Book of Allah and actually apply them, the verse under discussion speaks about this heavenly Book and the evidence upon its legitimacy as well as the true bearers of the Book. It completes the discussion mentioned in the former verses about Monotheism by this discussion which is about prophecy. It says:

“And that which We have revealed to you of the Book, it is the truth verifying that which is before it, verily Allah, about His servants, is Aware, Seeing.”

Regarding this fact that ‘truth’ is in the sense of something which adapts the reality and is consistent with it, this meaning is a reasoning for proving this idea that this heavenly Book has been sent down from the side of Allah, because the more we are careful in its content the more we find it consistent with realities.

There is no contradiction in it; no falsehood or superstition is found in it; its beliefs and knowledge are consistent with the logic of wisdom; its statements about the ancient events are far from myths and legends; and its laws agree with the needs of

human beings. This legitimacy is a clear proof upon this fact that it has been sent down from the side of Allah.

The holy sentence which says: “… verifying that which is before it …” is another proof upon the veracity of this heavenly Book, because it adapts with the signs which have been mentioned in the former heavenly Books about it and its bringer. (In this regard, there is a detailed discussion in the commentary of Sura Al-Baqarah, No. 2, verse 41)

The Qur’ānic sentence which says: “… verily Allah, about His servants, is Aware, Seeing” states the cause of legitimacy of the Qur’ān and that it is parallel with the facts and needs, because it has been sent down from the side of Allah Who knows His servants well and is Aware and Seeing unto their needs.

As for the difference between the Qur’ānic words /xabīr/ and /basīr/ some commentators have said that the word /xabīr/ is in the sense of cognizance about innate things, beliefs, intentions and the man’s spiritual construction, while /basīr/ means having insight unto the man’s outward things and his bodily phenomena.⁽¹⁾

Some other commentators believe that the word /xabīr/ refers to the principle of the creation of man, and /basīr/ refers to his deeds and states.

}32{ ثُمَّ أَوْرَثْنَا الْکِتَابَ الَّذِینَ اصْطَفَیْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لّ-ِنَفْسِهِ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَیْرَاتِ بِإِذْنِ اللَّهِ

ذَلِکَ هُوَ الْفَضْلُ الْکَبِیرُ

Commentary, verse: 32

To inherit from the Holy Qur’ān is a great favour of Allah. The election of Allah is wisely. Those are the inheritors of the science of the Qur’ān who are foremost in good works.

In this holy verse the Qur’ān has referred to an important subject, viz., the bearers of this great heavenly Book, the same ones who, after the revelation of the Qur’ān upon the pure heart of the Prophet (p.b.u.h.), protected and preserved this luminous torch at that time and during later centuries. It says:

“Then We gave the Book (Qur’ān) as inheritance unto those whom We elected of Our servants. …”

It is clear that the objective meaning of ‘The Book’ here is the same thing that has been mentioned in the previous verses, (the Holy Qur’ān), and the Arabic signs ‘’Alif’ and ‘Lām’ are, so to speak, of the kind of ‘Ahd.

The application of ‘inheritance’ here, and in some other instances similar to it in the Qur’ān, is for the reason that this word is used for something which is gained without bargain

and labour or trouble, and Allah gave this very great Book to Muslims in such a way.

There is a great deal of traditions narrated from Ahl-ul-Bayt (a.s.) in all of which the Qur’ānic phrase: ‘the elected servants of Allah’ has been rendered into the immaculate Imams.⁽¹⁾

As we have repeatedly said, these narrations are the statement of the clear and first grade expansions of the case and they do not hinder that the scholars, and learned ones of the Ummat, and those martyrs and righteous ones who tried hard in the way of protecting this heavenly Book and continuation of the performance of its instructions, are counted under the title of “those whom We elected of Our servants”.

Then the Qur’ān divides them into an important division in this regard. It says:

“… But of them are some who wrong themselves, and of them are some who follow the middle course, and of them are some who outstrip (others) through good deeds, by Allah’s leave. That is the great (Divine) favour!”

The apparent of the verse indicates that these three groups among ‘the elected ones of Allah’ are the inheritors and bearers of the Book of Allah. In a more clear meaning, Allah has given the protection of this heavenly Book, after His Messenger, upon this Ummah, the ones who are elected by Allah, but there are different groups among them. Some of them fail to fulfil their great duty in protecting this Book and performing its ordinances and, in fact, they did injustice to themselves. These are the extension of “Some who wrong themselves”.

Another group did a considerable amount of this duty concerning the act of protection and practicing on this Book,

although they had some faults and shortcomings in their deeds, too. These are the extension of “Some who follow the middle course”.

And, finally, there are some distinguished persons who fulfil their heavy duties very well and, in this race-field they outstrip others. This group, who are foremost in good deeds, are the same ones whom in the above mentioned verse have been rendered into: “Some who outstrip (others) through good deeds, by the leave of Allah.”

The Qur’ānic phrase: /sābiqun bil xayrāt/ (outstrip through good deeds), in many traditions narrated from Ahl-ul-Bayt (a.s.) has been interpreted into Imam and the Immaculate ones; and the phrase: /zālim-un-linafsihī/ has been rendered into the ones who have not knowledge unto Imam (a.s.); while the term /muqtasid/ is used for those who know Imam (a.s.) and follow him.⁽¹⁾

These interpretations are clear verifications upon what was said in the commentary of the whole verse, and it does not matter that these three groups can exist among the inheritors of the book of Allah.

Perhaps it is not necessary to mention that the interpretations in the above mentioned traditions are from the kind of the statement of clear extensions; that is the immaculate Imam is in the first row of “Some who outstrip (others) through good deeds”, and scholars, learned men, and protectors of the divine religion are in other rows.

The commentary which has been mentioned about /zālim/ and /muqtasid/ in the traditions are also from the kind of the statement of extension; and if we see that in some narrations the existence of scholars in the concept of the verse has totally

been negated, in fact, is for attracting attentions to the existence of Immaculate Imam in front of these rows.

It is noteworthy that in commenting these three groups some of the former commentators and the modern commentators have delivered many other probabilities that, in deed, all of them are from the kind of the statement of extension.

Concerning the Qur’ānic sentence which says: “That is the great (Divine) favour”, some commentators have said that it is that very inheritance, the Book of Allah.

Some other commentators believe that it is a hint to the success which is given to those who outstrip (others) through good deeds and pave this way by the leave of Allah. That is, they outstrip all nations in doing good deeds: they outstrip in learning knowledge; in piety and morality; in worshipping and serving the servants; in effort and endeavour; in order and reckoning; in donation and self-sacrifice, and they are usually the foremost in all these affairs.

Yes, the bearer of that heritage can be only such persons.

}33{ جَنَّاتُ عَدْنٍ یَدْخُلُونَهَا یُحَلَّوْنَ فِیهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً وَلِبَاسُهُمْ فِیهَا حَرِیرٌ

Commentary, verse: 33

The reward of a temporary deprivation can be a permanent success.

This verse is, in fact, a conclusion for what was mentioned in the previous verses. This holy verse implicitly says that the reward of those who outstrip in good deeds is the eternal gardens of Paradise in which all of them will wholly enter. The verse says:

“Gardens of Eden! They shall enter; …”

The Qur’ānic word /jannāt/ is the plural form of /jannah/ with the sense of ‘garden’ and /‘adn/ is in the sense of settlement and stability; and ‘main’ is so called because it is the place of the settlement of metals and the like. Thus, the Qur’ānic phrase: /jannāt-u-‘adn/ means ‘the eternal gardens of Paradise’.

However, this meaning shows that the great bounties of Paradise are eternal and stable. And like the merits of the worldly material, they are not mixed with anxiety originated from the fear of destruction. The people of Paradise not only have a garden in Paradise, but also have many gardens at their disposal.

Then the verse refers to three parts of the bounties therein, some of which have material aspect and outward nature; some

others have spiritual aspect and inward nature; and the third part has pointed to the negation of the existence of any kind of hindrance and trouble. It says:

“… therein they shall be adorned with bracelets of gold and pearls; and their raiment there shall be of silk.”

In this world they were heedless to the dazzling glares and did not make themselves as captives to the glare of ornaments and when the deprived had not some cheep pieces of clothing, they did not tend to have expensive garments. To recompense these, in the next world, Allah will make them wear the best clothing and ornaments.

In this world, they adorned their outward with good deeds, then, in the next world, which is the world of incarnation of deeds, Allah will adorn them with kinds of ornaments, too.

We have repeatedly said that our words, which have been formed for the limited life of this world, never can convey the concepts of the great world of Hereafter. In order to state those bounties, we need to apply another kind of Alphabet, culture and dictionary. But, however, in order that an outline of those great bounties could be shown to us, the prisoners of this world, we must take help from the slight ability of these very words to explain those bounties.

}34{ وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِی أَذْهَبَ عَنَّا الْحَزَنَ إِنَّ رَبَّنَا لَغَفُورٌ شَکُورٌ

Commentary, verse: 34

The motto of the people of Paradise is the Praise of Allah. And there is not any grief or sadness inside Paradise.

Next to mentioning the material bounty, which was referred to in the previous verse, this verse points to a particular spiritual bounty, where it says:

“And they say: ‘Praise belongs to Allah, Who has removed from us (all) sorrow; …”

For this great merit which has been endowed on them, and, by the grace of Allah, all the factors of sadness have gone out from the environment of their living, and the sky of their spirit has been wiped out from the dark pieces of the cloud of grief, they praise Allah and thank Him. They have neither a fear from the Divine punishment nor are they afraid of death and annihilation. There is neither any cause of insecurity of mind for them, nor do hurt them the harm of malicious ones, the impositions of polluted tyrants, and companionship of evildoers and inept persons.

Some commentators believe that this grief and sorrow refers to the sadness similar to that which exists in the world, while some others believe that it refers to the grief that they will have in Hereafter concerning the result of their own deeds. These two commentaries do not contrast with each other and both can be considered for the meaning of the verse.

The Qur’ānic words /hazan/ and /huzn/, as many books of philology and commentary indicate, both have the same meaning, and they originally are in the sense of unevenness and roughness of the earth; and since sorrow cause the man’s spirit to become uneven and rough, this meaning has been applied in this sense. Then, according to the verse, those people of Heaven will add:

“… verily our Lord is Forgiving, Thankful.”

By His forgiveness, He removes the heavy grief of faults and sins, and by the attribute of His thankfulness, He bestows the eternal merits on us which never will the shade of sadness fall on them. His forgiveness has covered our abundant sins, and, by His thankfulness, He has given us a great deal of rewards for our small and scanty deeds.

}35{ الَّذِی أَحَلَّنَا دَارَ الْمُقَامَةِ مِن فَضْلِهِ لاَ یَمَسُّنَا فِیهَا نَصَبٌ

وَلاَ یَمَسُّنَا فِیهَا لُغُوبٌ

Commentary, verse: 35

Paradise is eternal and the people of Paradise know that the bounties are because of the grace of Allah, not because of only their deeds.

This verse has referred to the bounty of the absence of the factors of toil, pain, and fatigue, and from their tongue, it implicitly says that praise belongs to Allah:

“He Who, of His grace, has made us to dwell in a house for ever, toil shall not touch us therein, nor shall fatigue therein afflict us.”

From one side, there is the place of residence and it is not such that before soon and before the time a person becomes familiar with it and likes it, he is called to come out of that place.

And, on the other side, although the long life in that world joins to eternity and in such a long time, principally, pain and fatigue are expected, there is nothing of these affairs there, at all. Even the length of time does not cause of tiredness and fatigue either, because every day a new bounty and a fresh manifestation of blessings from Allah is shown to the people of Paradise.

The Arabic word /nasab/ means toil and trouble, and many of the philologists and commentators believe that the

Qur’ānic term /luqūb/ means the same, too; while some others have mentioned a difference between these two as follows: they say that the word /nasab/ refers to the bodily toils, while the term /luqūb/ refers to the spiritual troubles.⁽¹⁾

Also, some commentators have taken the Qur’ānic term /luqūb/ in the sense of weakness and fatigue resulted from toil and pain, and thus, /luqūb/ becomes the consequence of /nasab/.

Therefore, in the Heaven, there is neither any factor of bodily toils, nor any means of spiritual pain.

}36{ وَالَّذِینَ کَفَرُوا لَهُمْ نَارُ جَهَنَّمَ لاَ یُقْضَی عَلَیْهِمْ فَیَمُوتُوا وَلاَ یُخَفَّفُ عَنْهُم مِنْ عَذَابِهَا کَذَلِکَ نَجْزِی کُلَّ کَفُورٍ

Commentary, verse: 36

Disbelief is a kind of ingratitude of bounties. The Qur’ān, beside promises, usually refers to threats, and, beside glad tidings, it mentions warnings in order to strengthen two factors of fear and hope which are the motives of motion, because of the love of self, man is affected by the instinct of ‘acquiring benefit’ and ‘repelling harm’. So, following the former verses, which were about the great rewards of the believers who ‘outstrip in good deeds’, this verse is about the painful punishment of disbelievers. Here also the words are about the material and spiritual punishments. It says:

“And those who disbelieve, for them shall be the Fire of Hell, …”

In the same manner that Paradise is an eternal abode for the believers, Hell is also an eternal abode for this group. Then the verse adds:

“… it shall not be decreed that they should die, …”

Although all those painful punishments and the blazing Fire of Hell can cause them their death, since the command of Allah, that everything, including life and death, is in Whose authority, has not been issued; they will not die. They must be alive, and they will not be delivered from this toil, so that they taste the Divine chastisement.

For such persons, death is a way to deliverance, but by the aforementioned sentence this way has been closed to them. There will remain another way. It is in this that they should be alive and gradually their chastisement may decrease, or that their tolerance could be increased so that consequently their pain and toil may decrease. This way is also closed by another sentence which says:

“… nor shall the chastisement of it be lightened to them; …”

And, at the end of the verse as an emphasis upon the decisiveness of this Divine threat, it says:

“… even thus do We recompense every ungrateful one.”

Those who, firstly, showed ingratitude to the bounty of the existence of Divine prophets and heavenly Books, lost their Divine given capitals which could help them in gaining happiness.

Yes, the recompense of such evil-doers is burning in the painful chastisement of Fire, a Fire which they themselves lit in the life of this world and its fuel was their own evil thoughts and deeds.

Since the Qur’ānic word /kafūr/ is an amplification form in the Arabic language, it has a deeper meaning than the word /kāfir/ (disbeliever). Moreover, the word ‘disbeliever’ is usually used as opposite to the word ‘believer’, while the Arabic word /kafūr/ (ungrateful) is used as for the ingratitude of all blessings. Therefore, it has a vaster meaning. Thus, the word /kafūr/ refers to those who have been ungrateful to all the divine bounties, and they have closed all the doors of His Mercy to them in this world. Therefore, in Hereafter, Allah will close all the doors of deliverance to them, too.