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 the Holy Qur’ān

www.maaref-foundation.com/light.htm

E-mail commentary_of_the_quran@yahoo.com

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

ISBN: 9645691-40-0 0-40-9645691شابک:

Book Specifications:

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: 2004 A.D. , 1383 / 1425 A.H.

Table of contents

Introduction …………….…………………………… 15

Transliteration ……….……………………………… 16

Part 13, Sura Ar-Ra‘d, No. 13, the content of …. 17-18

Section 1: Signs of Allah in Nature …………………..…. 19

Commentary, verse 1 ………..………………..……... 19-20

Commentary, verse 2 ………..………………..……... 21-26

Commentary, verse 3 ………..………………..……... 27-30

Commentary, verse 4 ………..………………..……... 31-32

Commentary, verse 5 ………..………………..……... 33-34

Commentary, verse 6 ………..………………..……... 35-37

Commentary, verse 7 ………..………………..……... 38-39

Section 2: Allah, the Almighty creator of the Universe .. 40

Commentary, verse 8 ………..………………..……... 40-41

Commentary, verse 9 ………..………………..…….…... 42

Commentary, verse 10 ………..………………..…….…. 43

Commentary, verse 11…………………………….…. 44-47

The alternations must have their onset in ourselves 47-48

Commentary, verse 12 …………………………….……. 49

Commentary, verse 13…………………………….…. 50-53

Commentary, verse 14…………………………….…. 54-56

Commentary, verse 15…………………………….…. 57-58

Commentary, verse 16…………………………….…. 59-62

Commentary, verse 17…………………………….…. 63-66

Commentary, verse 18…………………………….…. 67-72

Section 3: The Faithful and the Unfaithful compared … 73

Commentary, verse 19…………………………….…. 73-75

Commentary, verse 20…………………………….…….. 76

Commentary, verse 21…………………………….…. 77-80

A few quotations on union of kindred ……………... 81

Commentary, verse 22…………………………….…. 82-85

Commentary, verse 23…………………………….…. 86-88

Commentary, verse 24…………………………….…. 89-90

Points concerning Patience ……………………… 91-92

Commentary, verse 25…………………………….…. 93-95

Commentary, verse 26…………………………….…. 96-97

Section 4: Remembrance of Allah sets hearts at rest ….. 98

Commentary, verse 27…………………………….…. 98-99

A discussion on leading and misleading ………... 100-102

Commentary, verse 28 ...……………………….…. 103-109

Commentary, verse 29 ...……………………….…. 110-111

Commentary, verse 30 ...……………………….…. 112-113

Commentary, verse 31 ...……………………….…. 114-117

Section 5: Messengers of Allah were mocked at ……… 118

Commentary, verse 32 ...……………………….…. 118-119

Commentary, verse 33 ...……………………….…. 120-122

Commentary, verse 34 ...……………………….…. 123-124

Commentary, verse 35 ...……………………….…. 125-126

Commentary, verse 36 ...……………………….…. 127-128

Commentary, verse 37 ...……………………….…. 129-130

Section 6: The two witnesses of the truth ……………... 131

Commentary, verse 38 ...……………………….…. 131-132

Commentary, verse 39 ...……………………….…. 133-137

Some examples of ‘Bidā’’ ………………………. 137-141

Commentary, verse 40 ...……………………….…. 142-143

Commentary, verse 41 ...……………………….…. 144-145

Commentary, verse 42 ...……………………….…. 146-147

Commentary, verse 43 ...……………………….…. 148-150

Part 14, Sura ’Ibrāhīm, No. 14, the content of …… 151

Section 1: Qur’ān reveled to lead mankind to light ….. 152

Commentary, verse 1 .....……………………….…. 152-155

Commentary, verse 2 .....……………………….……… 156

Commentary, verse 3 .....……………………….…. 157-158

Commentary, verse 4 .....……………………….…. 159-160

Commentary, verse 5 .....……………………….…. 161-162

Commentary, verse 6 .....……………………….…. 163-164

Section 2: Moses’ exhortation …………………………. 165

Commentary, verse 7 .....……………………….…. 165-167

Commentary, verse 8 .....……………………….…. 168-169

Commentary, verse 9 .....……………………….…. 170-172

Commentary, verse 10 ...……………………….…. 173-175

Commentary, verse 11 ...……………………….…. 176-177

Commentary, verse 12 ...……………………….…. 178-179

Section 3: The disbelievers punished ….………………. 180

Commentary, verse 13 ...……………………….…. 180-181

Commentary, verse 14 ...……………………….…. 182-183

Commentary, verse 15 ...……………………….……… 184

Commentary, verse 16 ...……………………….…. 185-186

Commentary, verse 17 ...……………………….…. 187-188

Commentary, verse 18 ...……………………….…. 189-190

Commentary, verses 19-20 …………………….…. 191-192

Commentary, verse 21 ...……………………….…. 193-194

Section 4: Disbelievers shall be disappointed ………… 195

Commentary, verse 22 ...……………………….…. 195-196

Commentary, verse 23 ...……………………….…. 197-198

Commentary, verse 24 ...……………………….…. 199-200

Commentary, verse 25 ...……………………….…. 201-202

Commentary, verse 26 ...……………………….…. 203-204

Commentary, verse 27 ...……………………….…. 205-207

Section 5: Ingratitude of men to Allah’s bounties ……. 208

Commentary, verses 28-29 …………………….…. 208-209

Commentary, verse 30 ...……………………….……… 210

Commentary, verse 31 ...……………………….…. 211-212

Commentary, verse 32 ...……………………….…. 213-214

Commentary, verse 33 ...……………………….……… 215

Commentary, verse 34 ...……………………….…. 216-217

Section 6: Abraham’s prayer ………………………….. 218

Commentary, verse 35 ...……………………….…. 218-220

Commentary, verse 36 ...……………………….…. 221-222

Commentary, verse 37 ...……………………….…. 223-224

Commentary, verse 38 ...……………………….……… 225

Commentary, verse 39 ...……………………….……… 226

Commentary, verses 40-41 …………………….…. 227-228

Section 7: The respite and the end …………………….. 229

Commentary, verse 42 ...……………………….…. 229-230

Commentary, verse 43 ...……………………….……… 231

Commentary, verse 44 ...……………………….…. 232-233

Commentary, verse 45 ...……………………….…. 234-235

Commentary, verse 46 ...……………………….……… 236

Commentary, verse 47 ...……………………….……… 237

Commentary, verse 48 ...……………………….…. 238-239

Commentary, verses 49-50 …………………….…. 240-241

Commentary, verse 51 ...……………………….……… 242

Commentary, verse 52 ...……………………….…. 243-244

The Biography of Hadrat ’Ibrāhīm ...……………. 245-258

Sura Al-Hijr, No. 15, the content of .…………. 259-260

Section 1: The Qur’ān ever protected by Allah ..… 261

Commentary, verses 1-2 ……………………….…. 261-262

Commentary, verse 3 .....……………………….…. 263-264

Commentary, verse 4 .....……………………….……… 265

Commentary, verse 5 .....……………………….……… 266

Commentary, verses 6-7 .……………………….… 267-268

Commentary, verse 8 .....……………………….……… 269

Commentary, verse 9 .....……………………….…. 270-271

Commentary, verses 10-11 …………………….…. 272-273

Commentary, verses 12-15 …………………….…. 274-275

Section 2: Everything takes place by Allah’s command 276

Commentary, verse 16 ...……………………….……… 276

Commentary, verses 17-18 …………………….…. 277-278

Commentary, verses 19-21 …………………….…. 279-286

Commentary, verse 22 …..…………………….…. 287-288

Commentary, verses 23-25 …………………….…. 289-290

Section 3: Man’s creation – Satan’s Arrogance ……… 291

Commentary, verses 26-27 …………………….…. 291-292

Commentary, verses 28-31 …………………….…. 293-294

Commentary, verses 32-35 …………………….…. 295-296

Commentary, verses 36-38 …………………….……… 297

Commentary, verses 39-40 …………………….…. 298-299

Commentary, verses 41-42 …………………….…. 300-301

Commentary, verses 43-44 …………………….…. 302-303

Section 4: Reward for the righteous – Abraham’s tiding of a son ...…………………………………………………… 304

Commentary, verses 45-48 …………………….…. 304-305

Commentary, verses 49-50 …………………….……… 306

Commentary, verses 51-52 …………………….…. 307-308

Commentary, verses 53-54 …………………….……… 309

Commentary, verses 55-56 …………………….…. 310-311

Commentary, verses 57-58 …………………….……… 312

Commentary, verses 59-60 …………………….…. 313-314

Section 5: Lot and Shu‘ayb’s people ..………………… 315

Commentary, verses 61-62 …………………….…. 315-316

Commentary, verses 63-64 …………………….…. 317-318

Commentary, verses 65-66 …………………….…. 319-320

Commentary, verses 67-69 …………………….……… 321

Commentary, verses 70-71 …………………….…. 322-323

Commentary, verses 72-73 …………………….…. 324-325

Commentary, verse 74 .…..…………………….……… 326

Commentary, verse 75 .......…………………….…. 327-328

Commentary, verses 76-77 …………………….…. 329-330

Commentary, verses 78-79 …………………….…. 331-332

Section 6: The People of the Rock ...…………………... 333

Commentary, verses 80-81 …………………….…. 333-334

Commentary, verses 82-84 …………………….…. 335-336

Commentary, verses 85-86 …………………….…. 337-338

Commentary, verse 87 .......…………………….…. 339-341

Commentary, verse 88 .......…………………….…. 342-343

Commentary, verses 89-91 …………………….…. 344-345

Commentary, verses 92-93 …………………….……… 346

Commentary, verses 94-96 …………………….…. 347-348

Commentary, verses 97-99 …………………….…. 349-351

Sura An-Nahl, No. 16, the content of .………... 352-353

Section 1: The Existence of Allah Proved by Nature 354

Commentary, verse 1 .....……………………….…. 354-355

Commentary, verse 2 .....……………………….…. 356-357

Commentary, verse 3 .....……………………….……… 358

Commentary, verse 4 .....……………………….……… 359

Commentary, verse 5 .....……………………….……… 360

Commentary, verse 6 .....……………………….…. 361-362

Commentary, verse 7 .....……………………….……… 363

Commentary, verse 8 .....……………………….……… 364

Commentary, verse 9 .....……………………….…. 365-366

Section 2: Allah’s Unity testified in Nature …………... 367

Commentary, verse 10 ...……………………….…. 367-368

Commentary, verse 11 ...……………………….…. 369-371

Commentary, verse 12 ...……………………….……… 372

Commentary, verse 13 ...……………………….…. 373-374

Commentary, verse 14 ...……………………….…. 375-376

Commentary, verse 15 ...……………………….…. 377-378

Commentary, verse 16 ...……………………….……… 379

Commentary, verse 17 ...……………………….……… 380

Commentary, verse 18 ...……………………….……… 381

Commentary, verse 19 ...……………………….……… 382

Commentary, verse 20 ...……………………….……… 383

Commentary, verse 21 ...……………………….……… 384

Section 3: God of all is only One ……...………………... 385

Commentary, verse 22 ...……………………….…. 385-386

Commentary, verse 23 ...……………………….……… 387

Commentary, verse 24 ...……………………….…. 388-389

Commentary, verse 25 ...……………………….…. 390-391

Section 4: The disgrace which the wicked shall have … 392

Commentary, verse 26 ...……………………….…. 392-393

Commentary, verse 27 ...……………………….…. 394-395

Commentary, verse 28 ...……………………….…. 396-397

Commentary, verse 29 ...……………………….…. 398-399

Commentary, verse 30 ...……………………….…. 400-401

Commentary, verse 31 ...……………………….……… 402

Commentary, verse 32 ...……………………….…. 403-406

Commentary, verse 33 ...……………………….…. 407-408

Commentary, verse 34 ...……………………….…. 409-410

Section 5: Every people had the Guidance ….………... 411

Commentary, verse 35 ...……………………….…. 411-412

Commentary, verse 36 ...……………………….…. 413-414

Commentary, verse 37 ...……………………….……… 415

Commentary, verse 38 ...……………………….…. 416-417

Commentary, verse 39 ...……………………….……… 418

Commentary, verse 40 ...……………………….…. 419-420

Section 6: To seek guidance from the people of the Qur’ān ……………………………………………………………. 421

Commentary, verse 41 ...……………………….…. 421-422

Commentary, verse 42 ...……………………….……… 423

Commentary, verse 43 ...……………………….…. 424-426

Commentary, verse 44 ...……………………….…. 427-428

Commentary, verses 45-47 .…………………….…. 429-431

Commentary, verse 48 ...……………………….…. 432-433

Commentary, verse 49 ...……………………….…. 434-435

Commentary, verse 50 ...……………………….……… 436

Section 7: Polytheism prohibited .....…………………... 437

Commentary, verse 51 ...……………………….…. 437-438

Commentary, verse 52 ...……………………….……… 439

Commentary, verses 53-54 .…………………….…. 440-441

Commentary, verse 55 ...……………………….……… 442

Commentary, verse 56 ...……………………….……… 443

Commentary, verse 57 ...……………………….……… 444

Commentary, verse 58 ...……………………….……… 445

Commentary, verse 59 ...……………………….…. 446-448

Commentary, verse 60 ...……………………….…. 449-450

Section 8: Qur’ān, the Guidance and the Mercy .……... 451

Commentary, verse 61 ...……………………….…. 451-454

Commentary, verse 62 ...……………………….……… 455

Commentary, verse 63 ...……………………….…. 456-457

Commentary, verse 64 ...……………………….……… 458

Commentary, verse 65 ...……………………….…. 459-460

Section 9: Guidance from the Bounties of Allah for Man ……………………………………………………………. 461

Commentary, verse 66 ...……………………….…. 461-463

Commentary, verse 67 ...……………………….……… 464

Commentary, verse 68 ...……………………….…. 465-466

Commentary, verse 69 ...……………………….…. 467-469

Commentary, verse 70 ...……………………….…. 470-471

Section 10: The faithful and the Unfaithful compared .. 472

Commentary, verse 71 ...……………………….…. 472-474

Commentary, verse 72 ...……………………….…. 475-477

Commentary, verse 73 ...……………………….……… 478

Commentary, verse 74 ...……………………….…. 479-480

Commentary, verse 75 ...……………………….…. 482-483

Commentary, verse 76 ...……………………….…. 484-485

Section 11: The Hour of Judgment shall arrive suddenly ... ……………………………………………………………. 486

Commentary, verse 77 ...……………………….…. 486-487

Commentary, verse 78 ...……………………….…. 488-489

Commentary, verse 79 ...……………………….…. 490-491

Commentary, verse 80 ...……………………….…. 492-493

Commentary, verse 81 ...……………………….…. 494-495

Commentary, verse 82 ...……………………….……… 496

Commentary, verse 83 ...……………………….…. 497-498

Section 12: Apostle Muhammad a Witness over all Witnesses ………………………………………………… 499

Commentary, verse 84 ...……………………….…. 499-501

Commentary, verse 85 ...……………………….……… 502

Commentary, verse 86 ...……………………….…. 503-504

Commentary, verse 87 ...……………………….……… 505

Commentary, verse 88 ...……………………….……… 506

Commentary, verse 89 ...……………………….…. 507-509

Section 13: To keep up covenants and promises ……... 510

Commentary, verse 90 ...……………………….…. 510-513

Commentary, verse 91 ...……………………….…. 514-515

Commentary, verse 92 ...……………………….…. 516-517

Commentary, verse 93 ...……………………….……… 518

Commentary, verse 94 ...……………………….…. 519-522

Commentary, verse 95 ...……………………….…. 523-524

Commentary, verse 96 ...……………………….…. 525-526

Commentary, verse 97 ...……………………….…. 527-528

Commentary, verse 98 ...……………………….…. 529-531

Commentary, verse 99 ...……………………….……… 532

Commentary, verse 100 .……………………….……… 533

Section 14: Qur’ān brought down by the Holy spirit ... 534

Commentary, verse 101 .……………………….…. 534-536

Commentary, verse 102 .……………………….…. 537-538

Commentary, verse 103 .……………………….…. 539-540

Commentary, verse 104 .……………………….……… 541

Commentary, verse 105 .……………………….…. 542-543

Commentary, verse 106 .……………………….…. 544-546

Commentary, verse 107 .……………………….……… 547

Commentary, verse 108 .……………………….……… 548

Commentary, verse 109 .……………………….……… 549

Commentary, verse 110 .……………………….…. 550-551

Section 15: Every soul shall be paid in full what it has earned …………………………………………………… 552

Commentary, verse 111 .……………………….……… 552

Commentary, verse 112 .……………………….…. 553-554

Commentary, verse 113 .……………………….……… 555

Commentary, verse 114 .……………………….…. 556-557

Commentary, verse 115 .……………………….…. 558-560

Commentary, verses 116-117 ………………….…. 561-562

Commentary, verse 118 .……………………….…. 563-564

Commentary, verse 119 .……………………….……… 565

Section 16: Abraham praised – His faith made an ideal 566

Commentary, verse 120 .……………………….…. 566-568

Commentary, verses 121-122 ………………….…. 569-570

Commentary, verse 123 .……………………….……… 571

Commentary, verse 124 .……………………….……… 572

Commentary, verse 125 .……………………….…. 573-575

Commentary, verse 126 .……………………….…. 576-577

Commentary, verse 127 .……………………….…. 578-579

Commentary, verse 128 .……………………….…. 580-582

Part 15, Sura Banī-’Israel, No. 16, the content of ... 352

Section 1: The Apostle Muhammad’s visit .…………... 585

Commentary, verse 1 .....……………………….…. 585-587

Commentary, verse 2 .....……………………….…. 588-589

Commentary, verse 3 .....……………………….……… 590

Commentary, verse 4 .....……………………….……… 591

Commentary, verse 5 .....……………………….…. 592-593

Commentary, verse 6 .....……………………….……… 594

Commentary, verse 7 .....……………………….…. 595-598

Commentary, verse 8 .....……………………….……… 599

Commentary, verse 9 .....……………………….…. 600-601

Commentary, verse 10 .....……………………….…….. 602

Section 2: Non shall bear the burden of others ..……... 603

Commentary, verse 11 ...……………………….…. 603-605

Commentary, verse 12 ...……………………….…. 606-607

Commentary, verse 13 ...……………………….…. 608-609

Commentary, verse 14 ...……………………….…. 610-611

Commentary, verse 15 ...……………………….…. 612-613

Commentary, verse 16 ...……………………….…. 614-615

Commentary, verse 17 ...……………………….…. 616-617

Commentary, verse 18 ...……………………….…. 618-619

Commentary, verse 19 ...……………………….……… 620

Commentary, verse 20 ...……………………….……… 621

Commentary, verse 21 ...……………………….…. 622-624

Commentary, verse 22 ...……………………….…. 625-626

Section 3: Goodness and submission to parents ordained ……………………………………………………………. 627

Commentary, verse 23 ...……………………….…. 627-628

Commentary, verse 24 ...……………………….…. 629-630

Commentary, verse 25 ...……………………….…. 631-635

Commentary, verse 26 ...……………………….…. 636-638

Commentary, verse 27 ...……………………….…. 639-640

Commentary, verse 28 ...……………………….…. 641-642

Commentary, verse 29 ...……………………….…. 643-644

Commentary, verse 30 ...……………………….…. 645-646

Section 4: Mural Conduct ……………………………... 647

Commentary, verse 31 ...……………………….…. 647-648

Commentary, verse 32 ...……………………….…. 649-652

Commentary, verse 33 ...……………………….…. 653-655

Commentary, verse 34 ...……………………….…. 656-658

Commentary, verse 35 ...……………………….…. 659-660

Commentary, verse 36 ...……………………….…. 661-663

Commentary, verse 37 ...……………………….…. 664-665

Commentary, verse 38 ...……………………….……… 666

Commentary, verse 39 ...……………………….…. 667-668

Commentary, verse 40 ...……………………….…. 669-670

Section 5: Everything in the heavens and in the earth glorifies Allah ……………………….…………………... 671

Commentary, verse 41 ...……………………….…. 671-672

Commentary, verse 42 ...……………………….…. 673-674

Commentary, verse 43 ...……………………….……… 675

Commentary, verse 44 ...……………………….…. 676-678

Commentary, verse 45 ...……………………….…. 679-680

Commentary, verse 46 ...……………………….…. 681-682

Commentary, verse 47 ...……………………….……… 683

Commentary, verse 48 ...……………………….…. 684-685

Commentary, verses 49-50 …………………….…. 686-687

Commentary, verse 51 ...……………………….…. 688-689

Commentary, verse 52 ...……………………….……… 690

Section 6: Gentleness in dealing enjoined ...…………... 691

Commentary, verse 53 ...……………………….…. 691-692

Commentary, verse 54 ...……………………….……… 693

Commentary, verse 55 ...……………………….…. 694-695

Commentary, verse 56 ...……………………….……… 696

Commentary, verse 57 ...……………………….…. 697-698

Commentary, verse 58 ...……………………….…. 699-700

Commentary, verse 59 ...……………………….…. 701-703

Commentary, verse 60 ...……………………….…. 704-708

Section 7: Satan’s pride against Man ..………………... 709

Commentary, verse 61 ...……………………….…. 709-710

Commentary, verse 62 ...……………………….…. 711-712

Commentary, verse 63 ...……………………….……… 713

Commentary, verse 64 ...……………………….…. 714-715

Commentary, verse 65 ...……………………….……… 716

Commentary, verse 66 ...……………………….…. 717-718

Commentary, verse 67 ...……………………….…. 719-720

Commentary, verse 68 ...……………………….……… 721

Commentary, verse 69 ...……………………….……… 722

Commentary, verse 70 ...……………………….…. 723-725

Section 8: Every people will be summoned with their own Imam ……………………………….……………………. 726

Commentary, verse 71 ...……………………….…. 726-730

Commentary, verse 72 ...……………………….…. 731-732

Commentary, verse 73 ...……………………….…. 733-734

Commentary, verses 74-75 …………………….…. 735-737

Commentary, verse 76 ...……………………….…. 738-739

Commentary, verse 77 ...……………………….……… 740

Section 9: Times of prayer and the mind night prayer . 741

Commentary, verse 78 ...……………………….…. 741-745

Commentary, verse 79 ...……………………….…. 746-747

Commentary, verse 80 ...……………………….…. 748-749

Commentary, verse 81 ...……………………….…. 750-761

Commentary, verse 82 ...……………………….…. 762-769

Commentary, verses 83-84 …………………….…. 770-771

Section 10: The Qur’ān Inimitable ..…………………... 772

Commentary, verse 85 ...……………………….…. 772-779

Commentary, verses 86-87 …………………….…. 780-781

Commentary, verse 88 ...……………………….…. 782-783

Commentary, verse 89 ...……………………….…. 784-785

Commentary, verses 90-91 …………………….…. 786-787

Commentary, verses 92-93 …………………….…. 788-790

Section 11: No cause for any one to disbelieve and Messenger of Allah ……………….…………………….. 791

Commentary, verse 94 ...……………………….…. 791-792

Commentary, verse 95 ...……………………….…. 793-794

Commentary, verses 96-97 …………………….…. 795-797

Commentary, verse 98 ...……………………….……… 798

Commentary, verse 99 ...……………………….…. 799-800

Commentary, verse 100 .……………………….……… 801

Section 12: Those gifted with knowledge – The Ministry of Moses ……………………………………………………. 802

Commentary, verses 101-102 ………………….…. 802-806

Commentary, verses 103-104 ………………….…. 807-808

Commentary, verse 105 .……………………….…. 809-810

Commentary, verse 106 .……………………….…. 811-812

Commentary, verses 107-109 ………………….…. 813-815

Commentary, verse 110 .……………………….…. 816-817

Commentary, verse 111 .……………………….…. 818-820

The End of Sura ’Isrā’

References ………………………………………….……. 821

Index ……………………………………………………... 824

The List of Publications of the Library …………………... 847

In the Name of Allah, The Beneficent, The Merciful

Introduction

The main introductory to this noble series, the Enlightening Commentary into the Light of the Holy Qur’ān, has been explained in detail at the beginning of the first part of the commentary of the Qur’ān. Thus, those dear readers who wish to know more about the original source of the commentary of the Qur’ān and to be acquainted with some essential data towards the aim of this holy effort, may refer to that. It can surely be helpful along the study of this book, too.

The book offered before this one, No. 7, contained nearly parts eleven and twelve, while this book, No. 8, which is fortunately available for you after an undesired delay, consists of five suras of the Holy Qur’ān: Ar-Ra‘d, ’Ibrāhīm, Al-Hijr, An-Nahl, forming parts thirteen and fourteen, as well as Sura Banī-’Israel which begins part fifteen. Now, as we promised aforetime, the gap between books 6 and 9 has prosperously been wiped out and they are also available for the readers of the Qur’ān, by the help of Allah.

As usual, again and again we ask Allah, the Almighty, to help us, as ever before, and assist us to complete this sacred endeavour successfully.

May He (s.w.t.) guide and succour all of us by the light of the Qur’ān to pave its Straight Path further and further, for we are always in need of His favours.

The Scientific and Religious Research Center

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

Sayyid ‘Abbās Sadr-‘Āmilī

The Translator

Transliteration of Arabic Letters

PART 13 , Sura Ar-Ra‘d

Point

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

In the Name of Allah, The Beneficent, The Merciful

(The Thunder, No. 13)

(Revealed in Mecca)

43 verses in 6 sections

The Content of Sura Ar-Ra‘d:

As was mentioned aforetime, Meccan suras were revealed at the beginning of the call of the Prophet of Islam (p.b.u.h.), when the hostile pagans seriously opposed to accept the Faith. Then these suras are mostly upon the issues of belief, specially invitation to Monotheism, struggling against idolatry, and proving the Resurrection. While the Medinite suras, which were reveled after the expansion of Islam and the formation of the Islamic government, explain the Divine ordinances and religious social rules, according to the needs of the society.

This Sura, which is among the Meccan suras, also follows the same line. After making allusions to the legitimacy and greatness of the Qur’ān, it refers to monotheism and states the secrets of creation which are the signs of the existence of the Pure Essence of Allah.

Then the Qur’ān, in this Sura, discusses about Resurrection and the new life of mankind in Hereafter, as well as the Divine Court of Justice on the Reckoning Day. It completes this introduction of Monotheism and Resurrection by pointing to the responsibilities and duties of people.

Once again, it returns to the issue of Monotheism.

Then it gives examples in order to make the right and wrong known. They are some manifest and sensible examples which are understandable for all.

In view of the fact that the ultimate worldly fruit of belief in Monotheism and Resurrection is the very constructive and practical programs, following these discussions, it invites people to; fulfilling the promise, union of kindred, patience and perseverance, spending out in charity secretly and openly, and leaving revenge.

And, finally, the content of this Sura guides people to search the depths of events in history through showing them the painful end of the disobedient nations in the past.

Thus, Sura Ar-Ra‘d begins with some verses concerning Faith and convictions, and ends with introducing the deeds and activities which are helpful in the formation of human character.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

In the Name of Allah, The Beneficent, The Merciful

Sura Ar-Ra‘d

(The Thunder, No. 13)

(Revealed in Mecca)

43 verses in 6 sections

Section 1: Signs of Allah in Nature

Point

Verses of the Qur’ān described – Signs of Allah in Nature – The Earth and its produce for those who understand – Apostle Muhammad, a Warner and a Guide unto all nations, i.e., Humanity as a whole

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

In The Name of Allah, The Beneficent, The Merciful

1 المر تِلْکَ ءَایَاتُ الْکِتَابِ وَالَّذِی اُنزِلَ إِلَیْکَ مِن رَبّ-ِکَ الْحَقُّ وَلَکِنَّ أَکْثَرَ النَّاسِ لاَ یُؤْمِنُونَ

Commentary: verse 1

At the beginning of this Holy Sura, again we have the abbreviated letters which are found in 29 suras of the Qur’ān. The abbreviated letters here are a combination of ‘Alif ’, ‘Lām’, and ‘Mīm’, which has occurred at the beginning of several suras, while ‘Alif’ ‘Lām’ and ‘Rā’ are mentioned at the beginning of some other suras. Thus, in fact, this Sura is the only Sura that begins with ‘Alif, ‘Lām’, ‘Mīm’, and ‘Rā’. In view of the fact that the particular abbreviated letters at the beginning of every Sura seem to have a direct connection with the content of that Sura, it is probable that the present combination of the abbreviated letters at the beginning of Sura Ar-Ra‘d indicate that the content of this Sura consists of the contents of both group of suras which begin with ‘Alif, Lām, Mīm’ and ‘Alif, Lām, Rā’. A careful attention over the contents of these suras also testifies this idea.

Since there have been talked upon the abbreviated letters of the Qur’ān stated at the beginning of suras Al-Baqarah, ’Āl-i-‘Imrān and Al-’A‘rāf, their repetition is not so necessary here again. The first verse, on the dignity of the Qur’ān, says:

“… These are the verses of the Book; and that which has been revealed to you from your Lord is the Truth, …”

There is no room for any doubt to be seen in it, because it is the statement of the objective facts of the world of creation, and its relation with humankind.

It is a truth that the Qur’ān has not been mixed with falsehood. That is why the signs of its legitimacy is found even in its appearance so that there in no need of further reasoning.

Yet, the ignorant and empty-headed persons, who form the majority of people, do not believe in the revelations. It says:

“… but most people do not believe.”

2 اللَّهُ الَّذِی رَفَعَ السَّمَاوَاتِ بِغَیْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ اسْتَوَی عَلَی الْعَرْشِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ کُلٌّ یَجْرِی لأَجَلٍ مُسَمّی یُدَبّ-ِرُ الأَمْرَ یُفَصّ-ِلُ الاَیَاتِ لَعَلَّکُم بِلِقَآءِ رَبّ-ِکُمْ تُوقِنُونَ 2. “ Allah is He Who raised the heavens without any pillars which you (can) see, then He established Himself on ‘Arsh (the Throne of authority) and subjected the sun and the moon, each one runs unto an appointed term.

He directs the affair (of existence). He explains the signs (in detail) so that you may be certain of the meeting with your Lord.”

Commentary: verse 2

Here, in this verse, which is stated after the abbreviated letters, the Qur’ān refers to an important part of the evidences of monotheism and the signs of Allah in the world of creation. What a beautiful statement it is when it says:

“ Allah is He Who raised the heavens without any pillars which you (can) see, …”

This verse unveils a scientific fact which was not manifest for anyone at the time of the revelation of the Qur’ān. At that time the Ptolemaic system governed over the scientific centers and the thoughts of people. According to it, the planets and heavens were considered as the layers of an onion which were located over each other, and the earth was in the center. About one thousand years after the revelation of these verses, the knowledge of humankind realized that the mentioned theory was utterly wrong and the reality is that the celestial planets each rotates on a fix axis in its own position, suspending and

also invariable, without having anything to lean against.

The only factor which supports them to be fix in their own particular rotations is the equilibrium resulted from the attractive and repelling forces.

This equilibrium of the attractive and repelling forces, as an unseen pillar, keeps the celestial planets fix in their positions and orbits.

Then, the verse continues saying:

“… then He established Himself on ‘Arsh (the Throne of authority) …”

Next to the statement of creation of the heavens, and the existence of Allah’s authority over them all, it refers to the subjection of the sun and the moon which is under His control. The verse says:

“… and subjected the sun and the moon, …”

But the material system of the world is not eternal, and all the celestial bodies, such as the sun and the moon, will continue to rotate along their defined orbits until an appointed time. The verse says:

“… each one runs unto an appointed term. …”

Next to that, the Qur’ān implies that these acts of to and fro are not undue and do not exist with no result, because it is Allah Who arranges everything. Then there is an account for every movement, and every account has been appointed for a particular aim. The verse continues saying:

“… He directs the affair (of existence). …”

Then, it adds:

“… He explains the signs (in detail) so that you may be certain of the meeting with your Lord.”

Explanations:

A. “ Allah is He Who raised the heavens without any pillars which you (can) see, …” (The above mentioned verse).

B. “Verily Allah holds the heavens and the earth lest they come to naught; and if they come to naught none besides Him can hold them back; …” (Sura Fātir, No. 35, verse 41)

C. “… And He withholds the heaven from falling on the earth …”

In Tafsīr Al-Mīzān, ‘Allamah Tabātabā’ī says that the purpose of the Qur’ānic word /tafsīl/ (explanation) is separation of the celestial planets and the earth from each other. The observation of this separation makes us aware of the separation of people in the Hereafter.

The Arabic word /‘amad/ is the plural form of /‘amūd/ which means ‘pillar’. However, when we do not see something, it cannot be taken as a reason for its inexistence.

Imam Ridā (a.s.) said: “There are some pillars, but you do not see them”. (Bihār, vol. 60, p. 79, and Burhān, vol. 2, p. 278)

There is a very attractive tradition in this field narrated from Amir-ul-Mu’mineen Ali (a.s.) who has said: “ These stars, which are in the sky, are some cities like the cities on the earth, every one of which is connected with another by means of a pillar of light.”⁽¹⁾

Could there be found a more expressive and clearer meaning than ‘invisible pillar’ or ‘a pillar of light’ in the

expansion of the literature of that time for mentioning the concept of ‘attractive force’ and its resulting equilibrium against the ‘repelling force’?

D. The creation of the world with no Resurrection is a vain action. The reference for Resurrection is the same reasoning of theism. The same One Who creates and directs the affairs of existence, can accomplish the Resurrection and Hereafter, too.

“… so that you may be certain of the meeting with your Lord.”

Once Ali-ibn-Abītālib (a.s.) was asked how Allah reckons (the deeds of) all mankind in Hereafter. Then he answered: “In the same way that He sustains all humankind.” (Tafsīr-ul-Kabīr)

The Subjection of the Sun and the Moon:

The above-mentioned verse indicates that Allah (s.w.t.) has subjected the sun and the moon. There are also many other verses in the Qur’ān which denote that the entire celestial stars, all beings on the earth, the day and the night, and the like of them are wholly subjected to mankind.

In one occurrence, it says: “… and He has made the rivers subservient to you.”⁽¹⁾

By another statement in the same verse the holy Qur’ān says: “… and He has made the ships subservient to you, …” ⁽²⁾

In another occurrence, the Qur’ān says: “And He has made the night and the day, and the sun and the moon subservient to you …” ⁽³⁾

In a holy verse, the Qur’ān says: “And He has made the constantly moving sun and the moon subservient to you…”⁽⁴⁾

The Qur’ān also in another occurrence says: “And He it is Who has made the sea subservient that you may eat fresh meat from it…”⁽¹⁾

In another occurrence, the Qur’ān questions: “Do you not see that Allah has made subservient to you whatsoever is in the earth…?”⁽²⁾

And, finally, somewhere else the Qur’ān says: “And He has made subservient to you whatsoever is in the heavens and whatsoever is in the earth, all, from Himself; …”⁽³⁾

From the totality of these verses, it is well understood that: Man is the most complete being in the world of creation, and, from the view of Islam, he is so worthy and respected that Allah has made all other beings subservient to him; i.e., it is the Man who is the representative of Allah, and whose heart is the place fit for the Light of Allah.

However, it is evident that the Qur’ānic word /tasxīr/ (subjection), referred to in these verses, does not mean that man can bring all these things under his own command, but it implies that they are alongside his benefit and service. For example, the celestial planets reflect the light for him, or have some other advantages for him, which he may utilize.

No school of thought, other than Islam, has considered so much worth and high rank for Man, and in no other doctrine and philosophy Man has such an exalted position and personality.

These are the specialties of the ideology of Islam which promote the value of man high as such. Knowing this fact has a deep moral effect in man; because, when he mediates that Allah has bestowed upon him so much grandeur

in a state that every thing; such as: the sun, the moon, the celestial sphere and all other things, are at his service, he will not tend to negligence and meanness so that he becomes as captive to lusts, wealth, ranks, and ungodly forces. Such a man is the one who removes all barriers and promotes high and higher.

How can one says that the sun and the moon are not at the service of man while they illuminate and warm the scene of his life by their lights? Without sunshine, there will be no movement and development on the earth. Moreover, by its gravity, the sun causes the earth to rotate on its orbit, the moon causes the low tides and the high tides appear in the seas, which are the source of many blessings and benefits for man. The ships on the seas, the rivers, the day and the night, and the like of them, each serves and helps man in a particular way. A careful observation and contemplation over them, and over the regular order they have, makes it clear that they are some manifest evidences unto the Greatness, Power and Wisdom of the Creator.

3 وَهُوَ الَّذِی مَدَّ الأَرْضَ وَجَعَلَ فِیهَا رَوَاسِیَ وَأَنْهَاراً وَمِن کُلّ ِ الثَّ-مَرَاتِ جَعَلَ فِیهَا زَوْجَیْنِ اثْنَیْنِ یُغْشِی الَّیْلَ النَّهَارَ إِنَّ فِی ذَلِکَ لاَیَاتٍ لِقَوْمٍ یَتَفَکَّرُونَ 3. “ And He it is Who spread the earth and placed mountains and streams in it and inserted in it two pairs of the each kind of fruit. He covers the day with the night. Certainly, there are signs in these matters for a people who reflect.”

Commentary: verse 3

This verse reveals the Divine signs in the upper universe and calls on man to meditate on the earth, the mountains, the streams the various kinds of fruits, and the dawn and sunset, saying that Allah spread the earth so as to make it ready for man to live in it and to grow plants and breed livestock in it. The verse says:

“ And He it is Who spread the earth …”

The Qur’ān then goes on dealing with the issue of the emergence of mountains implying that Allah has placed mountains in the earth. It continues saying:

“… and placed mountains and streams in it …”

These are the very same mountains which are referred to as /’autād/ meaning the nails of the earth. Probably, it is because mountains are interconnected with each other from underneath and armour-like they have covered the face of the earth so as to counter-balance not only the internal pressure, which is being exerted from within the crust of the earth, but also to counteract the extraordinary gravity power of the moon and its

ebb and tide from outside. Therefore, they are meant to respond to the continuous earth tremors and earth quakes as well as the tensions which are brought about as a result of them, and to pave the way for calm and relaxation on the terrestrial globe for man to live in.

In the meantime, the verse, alluding to the rivers and the springs which are flowing on the earth, declares that there are streams placed therein.

The irrigation system of the earth supported by mountains and the interdependence of the mountains with the streams are noteworthy, for many of the mountains on the earth deposit water in the form of snow within the cracks of their valleys or on their tops. This snow eventually and gradually melts and travels from higher altitude regions to the lower altitude regions owing to the natural law of gravitation. Sometimes also, there are lakes formed at the outskirts of the mountains.

Then, the Qur’ān makes mention of foodstuffs and fruits which grow, as a result of the water and sunshine, from the earth and are best for human nutrition, implying that He has placed two pairs of each type of fruit in the earth. Here is allusion made to the fact that fruits are living beings that contain male and female cells which are fertilized through the process of cross – fertilization. The verse says:

“… and inserted in it two pairs of the each kind of fruit.…”

Although ‘Linet’, the Swedish famous botanist and scientist succeeded himself in the discovery of general and universal fertilization inside the world of plants in the mid eighteenth century, the Glorious Qur’ān revealed this truth more than one thousand and four hundred years ago which can by itself be considered as one of its miracles, showing the magnitude of this great celestial Book.

As man’s life and that of all other beings, especially that of the plants and fruits, can not go on without an exact and an accurate system of the timing of the day and the night, the Qur’ān refers to it in another part of the verse, indicating that He covers day with night and He veils it. The verse says:

“… He covers the day with the night. …”

The reason for this is that once the dark veil of night does not cover the light, continuous sunshine burns away all plants, and no trace of the fruits and, generally speaking, of living beings would be left on the face of the earth.

At the end of the verse, the Qur’ān points out that, in the foregoing discussions, there are signs for those who meditate. The verse says:

“… Certainly, there are signs in these matters for a people who reflect.”

Honestly speaking, those who contemplate can witness the power of the Omnipotence and unending Omniscience of the Creator very clearly.

Explanations:

mentioned in Islamic quotations as /dahw ul ’ard/. This probability is consonant with and compatible with the views of the contemporary geologists who claim that the earth has been originally covered with water. (Allah knows the best.)

I-The pairing system in plants: “… and He puts for every kind of beautiful growth (in pairs).” ⁽¹⁾

II-The pairing system in animals, where the Qur’ān says: “… He made mates for you from among yourself and mates of the cattle too, …”⁽²⁾

III-Pairing in Human Beings: “He created mates from your own kind for you.” ⁽³⁾

IV-Pairing in everything: “And of everything We have created pairs …”⁽⁴⁾

4 وَفِی الأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِنْ أَعْنَابٍ وَزَرْعٌ وَنَخِیلٌ صِنْوَانٌ وَغَیْرُ صِنْوَانٍ یُسْقَی بِمَآءٍ وَاحِدٍ وَنُفَضّ-ِلُ بَعْضَهَا عَلَی بَعْضٍ فِی الأُکُلِ إِنَّ فِی ذَلِکَ لاَیَاتٍ لِقَوْمٍ یَعْقِلُونَ 4. “ And in the earth there are tracts, side by side, and gardens of (different) grapes and corn-fields and palm trees, like and unlike, watered through one irrigation system, and We made some of them excel in taste than others. Verily, there are signs in this for a people who understand.”

Commentary: verse 4

The Arabic term /sinwān/ contrary to its appearance, which is in the form of dual (referring to two), is the plural form of /sinw/ and means ‘a branch which stems out of the principal tree’. It refers here to being similar or identical.

In this noble verse, we are confronted a series of interesting geological and botanical issues which are all the signs of a predetermined system of creation. The Qur’ān first mentions that there are different tracts side by side in the earth, and there are gardens and trees which have different kinds of grapes and different plantations, and palm trees as well. The verse says:

“ And in the earth there are tracts, side by side, and gardens of (different) grapes and corn-fields and palm trees, …”

The amazing thing is that these trees and their various kinds take their roots from one basic stem on some occasion,

and at other times they have their roots from different stems. The verse continues saying:

“…like and unlike, watered through one

irrigation system, …”

This sentence probably provides clues as to the issue of the potentialities of trees for grafting which is occasionally based on the grafting of several parts on the original stem, each of which develop and consequently a special kind of fruit will be delivered.

What is more amazing is that they are all watered with one type of water. “Watered through one irrigation system”. In spite of all this, Allah has excelled some of these trees over others in their type of fruit. The verse says:

“… and We made some of them excel in taste than

others …”

Does each of these clues not provide us with sufficient reasons as to the leadership which is unique in its origin and is knowledgeable in its system? It is here where, at the end of the verse, the Qur’ān declares that there are signs in these matters as to the magnitude of Allah for those who contemplate. The verse says:

“… Verily, there are signs in this for a people who understand.”

Explanation:

The variety of fruits as to the colour, taste and smell and their different forms all have their origin in the Divine power, and are consonant with Allah’s will. Otherwise, one kind of water could not generate more than one type of fruit.

5 وَإِن تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَءِذَا کُنَّا تُرَاباً أَءِنَّا لَفِی خَلْقٍ جَدِیدٍ اُوْلَئِکَ الَّذِینَ کَفَرُوا بِرَبّ-ِهِمْ وَاُوْلَئِکَ الأَغْلالُ فِی أَعْنَاقِهِمْ وَاُوْلَئِکَ أَصْحَابُ النَّارِ هُمْ فِیهَا خَالِدُونَ 5. “ And if you do wonder, then wondrous is their sayings: ‘ What, when we turn into dust, Will we then surly be in a new creation?’ They are those who disbelieve in their Lord and these shall have chains on their necks, and they are the people of the Fire, abiding therein for ever.’”

Commentary: verse 5

Addressing the Prophet (p.b.u.h.), this verse implies that he should not be amazed at the denial of the prophecy by the people, for they are also astonished at Allah’s power in transforming the dead back into life and do not believe it. The unbelievers in the Resurrection have not provided any proof for the impossibility of resurrection and they only consider its occurrence as remote. On the contrary, besides mentioning Allah’s Justice and Wisdom, which necessitates the existence of the Hereafter, the Qur’ān has reiterated on many occasions and has provided answers to this denial. The verse says:

“ And if you do wonder, then wondrous is their sayings: ‘What, when we turn into dust, Will we then surly be in a new creation?’ They are those who disbelieve in their Lord and these shall have chains on their necks, and they are the people of the Fire, abiding therein for ever.’”

On one occasion it implies that if they were in doubt as to the advent of the Hereafter, they would remember their

original creation and as to how Allah created them out of earth and sperm.⁽¹⁾

Elsewhere, it commands the Prophet (p.b.u.h.) to tell his people that: He Who originally created them will also recreate them in the Resurrection Day, and there is no room for any astonishment.⁽²⁾

Therefore, the denial and refutation of resurrection means the negation of Allah’s power, His Justice, as well as His Wisdom which implies profanity and paganism. Such a person, who negates resurrection, will be involved with superstition and ignorance as his entire outlook centers around worldly aims and is entangled with material benefits and selfishness, and he will also be held in the chains of the Divine punishment in the Hereafter.

6 وَیَسْتَعْجِلُونَکَ بِالسَّیّ-ِئَةِ قَبْلَ الْحَسَنَةِ وَقَدْ خَلَتْ مِن قَبْلِهِمُ الْمَثُلاتُ وَإِنَّ رَبَّکَ لَذُو مَغْفِرَةٍ لِلنَّاسِ عَلَی ظُلْمِهِمْ وَإِنّ َرَبَّکَ لَشَدیدُ الْعِقَابِ 6. “ And they ask you to hasten on the evil (the chastisement) before the good while there have been exemplary punishments before them. And verily, your Lord is full of forgiveness for people despite their injustice; and verily your Lord is strict in retribution.”

Commentary: verse 6

The Arabic term /maθulāt/ is the plural form of /maθulah/ which denotes punishment and penalty that man will be inflicted upon. Sometimes, enmity and obstinacy reaches the point where one is inclined to desire death and not to accept the truth.

There are allusions made in the Glorious Qur’ān to the examples of such moods and feelings. Among them one is that the pagans used to say: “O’ Allah! It this (Qur’ān) is indeed the Truth from You, then storm us with stone from the sky, or bring us a painful punishment …”⁽¹⁾

Elsewhere, the Qur’ān says: “If We had sent down it to any of non-Arabs, and had he recited it to them, they would not have believed in it.”⁽²⁾

Or the people of the Book would tell the pagans and idol worshippers: “… These are better guided on

the way than those who have believed (in Islam).”⁽¹⁾While, the

people of the Book among the disbelievers are closer to Islam than the pagans. They were kept away from expressing the truth because of their obstinacy.

In the meantime, the haste shown by some people in the descending of the Divine punishment then may be due to the following reasons:

I- The ignorance and oblivion due to the history of the predecessors and the lack of belief in the Divine punishment and considering it as remote matter.

II- Jealousy towards the possessions of others. As it is recorded in history, upon the accession of Amir-ul-Mu’mineen Ali (a.s.) to the Imamat, someone desired his own death for he could not tolerate the event. This event has been mentioned and alluded to on the occasion of the revelation of Sura Al-Ma‘ārij, verse No. 1.

III- The feelings of being cut off, depressed, and reaching complete deadlock.

IV- Ridiculing and lack of acceptance, even at the expense of losing one’s life.

Therefore, the verse indicates that: instead of asking for Allah’s blessings, they requested hastening of His punishment. The verse says:

“ And they ask you to hasten on the evil (the chastisement) before the good while there have been exemplary punishments before them. …”

Do they think that Allah’s punishment is mere deception, despite the fact that there were divine penalties which were sent down upon the previous rogue and unruly nations the

news of which have been recorded on the pages of history and in the heart of the earth?

Then the verse adds implication that the Lord is forgiving towards the people though they are committing cruelty, and,at the same time, He is capable of inflicting severe punishment as well. The verse says:

“… And Verily, your Lord is full of forgiveness for people despite their injustice; and verily your Lord is strict in retribution.”

7 وَیَقُولُ الَّذِینَ کَفَرُوا لَوْلآ اُنزِلَ عَلَیْهِ ءَایَةٌ مِن رَّبّ-ِهِ إِنَّمَآ أَنتَ مُنذِرٌ وَلِکُلّ ِ قَوْمٍ هَادٍ 7. “ And those who disbelieve say: ‘Why has there not been sent down a sign to him from his Lord? (O’ Prophet!) You are only a Warner, and there is a guide for every people.”

Commentary: verse 7

Ibn Abbas has been quoted to say that the blissful Prophet (p.b.u.h.) putting his hand on his chest, said: /’anal munŏir/ (I am the Warner), and then alluding to Ali-Ibn-Abi-Tālib (a.s.), he said: “You are the guide, those who will be guided after me will be guided through you.”⁽¹⁾

Here, the holy verse deals with one of the criticisms of the obstinate pagans concerning the prophecy, saying that Allah did not send the Prophet (p.b.u.h.) with miracles or signs. The verse says:

“ And those who disbelieve say: ‘Why has there not been sent down a sign to him from his Lord? …”

It goes without saying that one of the functions of the Prophet (p.b.u.h.) is to present miracles as documentation for his legitimacy and his actual interconnection with the Divine revelation.

However, the opponents of the prophets have not always been entertaining sound intentions. That is, they did not seek miracles for the sake of discovering the truth but, to show their arrogance and disobedience against the Truth, every time they asked for an odd miracle.

So, when facing such individuals, the Prophet (p.b.u.h.), without accepting their desires, used to say that performing miracles is in Allah’s hands and it is by His commands that such things happen; then his duty was to guide and train people.

Therefore, in response to these vain requests, the Qur’ān continues telling the Prophet (p.b.u.h.) that he is only a Warner and to provide people with instructions and guidance. The verse says:

“… (O’ Prophet!) You are only a Warner, …”

In actual fact, the Qur’ān implies that these pagans have forgotten the primary objective of the prophet which is the issue of admonition and calling of people towards Allah. They have wrong thought that his primary function has been to perform miracles.

It is interesting to note that the difference between the Qur’ānic terms /’inŏār/ and /hidāyat/ is that, the former relates to the leading of the misled to the right path and providing them with self-awareness, while the latter deals with guiding people and directing them forward after they have adjusted their way in the right direction.

Therefore, in various quotations from the Prophet (p.b.u.h.) in the books of Shi‘ite and Sunni people, it is quoted that he said: he provided admonitions and Ali was the leader, by whom the guided are guided.

We have it in 26 traditions that, the objective meaning of /hād/ (guide) is the Immaculate Imams (a.s.).

Section 2:Allah, the Almighty Creator of the Universe

Point

The Glory, the Might and All-Supreme Authority of Allah related – He knows everything and every action be it hidden or open – His Might incomparable – His Wrath irresistible – Everything in the heavens and in the earth willingly or unwillingly makes obedience to Him – The abode of the wicked shall be Hell.

8 اللَّهُ یَعْلَمُ مَا تَحْمِلُ کُلُّ اُنثَی وَمَا تَغِیضُ الاَرْحَامُ وَمَا تَزْدَادُ وَکُلُّ شَیْءٍ عِندَهُ بِمِقْدَارٍ 8. “ Allah knows what every female carries (in her womb) and what the wombs absorb and (that) in which they increase, and there is a measure with Him of everything.”

Commentary: verse 8

At first, the verse deals with Allah’s knowledge as to the carrying by female of whatever it is pregnant with, whether it has got any womb like human beings or animals, or it has got no wombs like in animate objects or plants. Later, allusion is made to the beings which have got wombs.

The Arabic term /qayd/ means handling (of the sperm) into oneself or infiltration. That is, Allah is aware of that ‘water’ which is absorbed by the womb and which undergoes alterations and growth.

At any rate, one finds that the holy verse deals with the comprehensive knowledge of Allah namely, His knowledge of the system of creation and of His subjects’ behavior and, finally, of everything.

At first, the Qur’ān implies that Allah is aware of what every female carries in her womb. Not only does He know of the gender and sexuality of the foetus, but He also is aware of all the characteristics, potentialities, interests, and his inherent potential powers as well. And He also knows all the shortcomings of the wombs which they may throw away before the time is ripe. The verse says:

“ Allah knows what every female carries (in her womb) and what the wombs absorb and (that) in which they

increase, …”

And everything has got its measures with Allah, so that one may not think that all these extremes, whether less or more, are for no reason, as is the case with the parts of the foetus and womb’s blood which are accountable by all means. The verse continues saying:

“… and there is a measure with Him of everything.”

9 عَالِمُ الْغَیْبِ وَالشَّهَادَةِ الْکَبِیرُ الْمُتَعَالِ 9. “ He knows the unseen and the seen, He is the Great, the Most High.”

Commentary: verse 9

The seen and the unseen is an issue involved only in the finite man whose five senses are even more limited than those of many animals. However, such a matter does not sound meaningful for Allah Who is the Creator of the world of unseen and that of the seen. The verse says:

“ He knows the unseen and the seen, He is the Great, the Most High.”

Imam Sādiq (a.s.) has declared on the first phrase of the above verse that:

The unseen signifies what has not existed and /šahādat/ (seen) signifies what has existed already. (Tafsīr-i-Burhān).

In the meantime, Allah (s.w.t.) is superior in every aspect of perfection and is cleared of whatever default and defect there might be.

10 سَوَآءٌ مِنْکُمْ مَنْ أَسَرَّ الْقَوْلَ وَمَن جَهَرَ بِهِ وَمَنْ هُوَ مُسْتَخْفِ بِالَّیْلِ وَسَارِبُ بِالنَّهَارِ 10. “ It is alike (for Him) whether any of you conceals his speech or speaks openly, and whether he hides himself by night or he who exposes himself during day-time.

Commentary: verse 10

This noble verse, which is apparently an explanation of and complementary to the previous verse, is one of the many verses of the Qur’ān which refers to Allah’s knowledge as to the small and big, open and hidden acts of man and even man’s thought and intentions. If men believe in such knowledge by Allah, it can be the best factor in one’s modesty and virtue and the greatest means for one’s education for it can encourage the righteous and warn the evildoers.

It is interesting that, in this verse Allah has mentioned the fact of His knowledge unto the secret speech and hidden acts done at night before referring to open words and the manifest activities in the day. The verse says:

“ It is alike (for Him) whether any of you conceals his speech or speaks openly, and whether he hides himself by night or he who exposes himself during day-time.

The Arabic term /sārib/ is derived from /sarib/ which originally means ‘running water’ though it also refers to the one who goes on with a job during the day.

At any rate, Allah’s knowledge is identical with respect to all things, unlike our knowledge and our awareness is relative with respect to the things, in some cases it is deeper while in other cases, it is less deep or at zero point in some cases.

11 لَهُ مُعَقّ-ِبَاتٌ مِن بَیْنِ یَدَیْهِ وَمِنْ خَلْفِهِ یَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ إِنَّ اللَّهَ لا یُغَیّ-ِرُ مَا بِقَوْمٍ حَتَّی یُغَیّ-ِرُوا مَا بِاَنفُسِهِمْ وَإِذَآ أَرَادَ اللَّهُ بِقَوْمٍ سُوءاً فَلا مَرَدَّ لَهُ وَمَا لَهُم مِن دُونِهِ مِن وَالٍ 11. “ There are (angels) in succession, before him and behind him, who protect him by Allah’s command. Verily, Allah does not change the condition of a people until they change their own condition. And if Allah intends evil upon a people, there is no turning it back; and they have, apart from Him, no protector.”

Commentary: verse 11

Point

The Qur’ānic term /mu‘aqqibāt/ is the Arabic plural form of /mu‘aqqibah/ and the ending letter ‘t’, included in it, does not allude to its grammatical gender as feminine, rather, it implies exaggeration like the Arabic word /‘allamah/. Therefore, the subject of the term /yahfazunahu/ is masculine. Certainly, the purpose in the Qur’ānic term /mu‘aqqibāt/ is not to be considered as chasing and hunting man so as to be regarded as incompatible with the phrase /bayna yadayh/ (before him and behind him). On the contrary, it refers to succession and consecutive arrival of the angels during, day and night.

The Qur’ānic phrase /’amrullah/, mentioned in this verse, does not imply the penalty and punishment of Allah, for it does not make any sense to say that the angels protect man from Divine punishment, but it implies that they protect man from dangers and natural accidents; since the nature has been

created by Allah and whatever goes on in it, is done in accordance with His will.

Many verses of the Qur’ān and Islamic traditions indicate that there are angels that guard and protect human beings from dangers and calamities and record their deeds. They protect them from those dangers which are not seriously ordained under the Will of Allah. Based upon the Islamic narrations in conformity with the Will of Allah, on various occasions, the protecting angels are allowed to abandon their role and allow some harm to come to man in accordance with Divine wisdom. Certainly, according to the inferences from quotations, as soon as the decisive Will of Allah arrives, the protecting angels abandon their protection mission and leave man to his doom and death which is certain to happen.

Thus there are two sides to Allah’s commandments: those that are certain to happen and those that are not certain. The angels only save man from those accidents which are not certain to occur. It goes without saying that such a protection in fact does not relieve man of his duties and freedom of choice. The destinies of individuals and nations are always in their own hands.

The protection of angels is not confined to that of the lives of men but it also involves their acts as well as their faith and thought against deviations and satanic temptations as the Qur’ānic term /yahfazūnahū/ includes both the soul and the body.

Imam Sajjād (a.s.), alluding to this verse, said: The sins which alter blessings consist of: Oppressing the people, ingratitude of Allah, abandoning of the good deeds which one is used to do. (Nur-uth-Thaqalayn)

This holy verse deals with human societies and not with individuals one by one. That is, a decent righteous society is

covered by Allah’s blessings, and a deviant one will get entangled with the Divine punishment. However, this formula does not adapt to the case of a righteous individual and an indecent one, for one may be righteous though he may, for divine trial or experimental purposes, get involved with difficulties; or one may be viscous though he may be momentarily left to himself for the respite given to him by Allah.

Any way, we read in the foregoing verse that because of the fact that ‘He knows the Unseen and the Seen’, Allah is aware of the visible as well as the invisible nature of men and is Omnipresent and Omnipotent.

The Qur’ān adds in this verse that in addition to this, Allah is also the Protector and Guardian of His servants. There are agents commissioned for men to oversee things around man consecutively and to protect him from evil events. The verse says:

“ There are (angels) in succession, before him and behind him, who protect him by Allah’s command. …”

However, to enable one not to mix every thing that such a protection and guardianship is unconditional and one can throw oneself down the pit and get involved in random acts or commit every kind of sin which merits Divine penalties, still expecting Allah’s angels to protect him, the Qur’ān adds:

“… Verily, Allah does not change the condition of a people until they change their own condition. …”

To avoid any misunderstandings as to the meaningfulness of Divine punishments despite the existence of Divine agents whose mission is to protect man, the Qur’ān adds at the end of the verse that once Allah determines to inflict penalties on a nation or a population there is no reversal or defense for that

nation, which will have no protector except Allah. The verse continues saying:

“… And if Allah intends evil upon a people, there is no turning it back; and they have, apart from Him, no protector.”

It is for this reason that once Allah’s decree is issued as to the punishment or annihilation of a nation, the guardians and the protectors distance themselves, submitting man to his doom.

The Alterations Must Have Their Onset in Ourselves.

The Qur’ānic sentence: “…Verily, Allah does not change the condition of a people until they change any alterations in the mood of any their own condition …” which has been mentioned throughout the Qur’ān on two occasions with a slight difference, reflects a general and universal law.

This Qur’ānic principle, which explains one of the most important social programs of Islam, informs us that whatever external changes which occur rest on the internal changes of nations and tribes, and whatever victory or defeat is inflicted upon a nation usually has its origin in this principle. Therefore, those who seek external factors for their self-acquittal are indeed mistaken, for if such infernal powers have not got any basis within a society, they are left crippled.

This Qur’ānic principle implies that in order to put an end to all misfortunes and miseries, one must turn to a revolution from within, a revolution in thinking and in culture, a revolution in faith and in ethics. In cases of miseries and deadlocks, one must immediately turn to the discovery of weak points in oneself and clear one’s soul and self from them by reconstructing himself with repentance and returning to

Allah in order to wash his soul and self and to have a rebirth and a renaissance and convert one’s defeats and frustrations into success.

Thereby, we all know that Allah’s Will stands as superior to all wills, and His protection extends as far as man does not spoil His blessings. Otherwise, one would be deprived of the Divine favour and would be left to him.

12 هُوَ الَّذِی یُرِیکُمُ الْبَرْقَ خَوْفاً وَطَمَعاً وَیُنشِئُ السَّحَابَ الثّ-ِقَالَ 12. “ It is He Who shows you the lightning for fear and hope and produces heavy clouds.”

Commentary: verse 12

The blissful Qur’ān once again here deals with the monotheistic verses and the signs of Allah’s magnitude and glory as well as the secrets of creation.

At first, it alludes to the lightning which emerges from within the pieces of clouds, and implies that it is Allah Who offers you the lightning which is a source of fear as well as of greed. The verse says:

“ It is He Who shows you the lightning for fear and hope…”

On the one hand, its shining rays astound one’s eyes and generate and incite terror in him.

On the other hand, as it is usually accompanied by raining which offers the thirsty desert pure water, and waters the trees and fields, it creates hope and incites greed in man, between which, he passes sensitive moments.

Then the Qur’ān declares that it is He Who creates heavy clouds which are fully-loaded and which are capable of watering thirsty lands. The verse continues saying:

“… and produces heavy clouds.”

The main thing to remember is that although natural causes pave the way for the emergence of thunder and lightning, nevertheless, the true source and origin of all these factors is Allah. The discovery of the laws of physics and chemistry of the nature must not diminish in any way our faith in Allah, for the nature and its laws are themselves created by Allah.

13 وَیُسَبّ-ِحُ الرَّعْدُ بِحَمْدِهِ وَالْمَلآَئِکَةُ مِنْ خِیفَتِهِ وَیُرْسِلُ الصَّوَاعِقَ فَیُصِیبُ بِهَا مَن یَشَآءُ وَهُمْ یُجَادِلُونَ فِی اللَّهِ وَهُوَ شَدِیدُ الْمِ-حَالِ 13. “ And The thunder glorifies Him with His praise, and the angels, too, in awe of Him; and He sends the thunderbolts so as to smite with them whomever He pleases, while they dispute about Allah, and He is mighty in wrath.”

Commentary: verse 13

This noble verse deals with the thunderbolt which is never separable from lightning. The verse says:

“ And The thunder glorifies Him with His praise, …”

Certainly, this vibrating echoing sound of the world of nature, which is coupled with the lightning phenomenon, both act towards one goal which is the glorification of Allah. In other words, the thunder is a vocal expression of lightning, which reveals the nature of the system of creation and the magnitude of the Creator.

Not only the sound of the thunder and other particles of the material world glorify and thank Him, but all the angels are also busy thanking praising Him because of their awe and fear. The verse continues saying:

“… and the angels, too, in awe of Him; …”

The divine angels are frightened that they might have had shortcomings and failures as to the execution of their duties and responsibilities assigned to them by Allah in the system of existence, thus facing Divine punishment. We know well that the duties and responsibilities have always been awe–inspiring

and frightening for those who feel responsible, that kind of constructive fear which derives and directs them to action.

In order to give a further explanation concerning thunder and lightning, the Qur’ān alludes to thunderbolts, where it declares:

“… and He sends the thunderbolts so as to smite with them whomever He pleases, …”

Despite all these and in spite of observing all signs of Allah’s magnitude, comparing them to the inferiority of man with respect to catastrophes, even in the case of a celestial spark, there are some ignorant groups who go on disputing about Allah. The verse says:

“… while they dispute about Allah, …”

They dispute while Allah’s powers know no limits and His punishment would be painful and He punishes severely. The verse concludes:

“… and He is mighty in wrath.”

Explanations:

In the Qur’ānic literature, the totality of existence is ever engaged in praising the glory of Allah; that kind of praising which is based on knowledge and cognition and free will. What is interesting in this respect is that the Qur’ān explains this subject in such a way that it attracts the attention of all, and obliterates all matters which give rise to disbelief and loss of faith, among which one may point to the following:

1- The application of such noble words as /sabbaha/ or /yusabbihu/ which explicitly express the meaning of praise and glorification.

2- The repetition of this subject in the various Suras of the Qur’ān.

1- The raising of the issue of the glorification of Allah by all beings at the beginning of the Sura, and immediately after the holy phrase /bismillāh/.

2- The use of such words as the humility of the entire domain of existence “… all are obedient to him”⁽¹⁾. The prostration of the stars and the plants “And the herbs and the trees do adore (Him).”⁽²⁾The obedience of the skies and the earth “… they both said: ‘We come willingly.”⁽³⁾The awareness that all beings are in a state of prayer and gratitude: “… He knows the prayer of each and its glorification, …”⁽⁴⁾

3- Addressing of man as to his lack of understanding of the expression of gratitude of other beings “… but you do not understand their glorification, …”⁽⁵⁾

The Arabic term /mihāl/ is derived from /hīlah/ which means every kind of hidden and covert way of seeking a remedy, and since this process is interconnected with and interdependent on knowledge and power, therefore, commentators have interpreted the Qur’ānic holy phrase /šadīdulmihal/ as ‘mighty in power and punishment’.

In some Qur’ānic verses, the acts of gratitude to Allah and glorifying Him have been mentioned with together: “The thunder glorifies Him with His praise, …”⁽⁶⁾“ and there is not a single thing but glorifies Him with His praise, …”⁽⁷⁾

It is just like the bowing and prostration within which we say “Glorified is my Lord, the Exalted, and with His praise” “Glorified is my Lord, the greatest, and with His praise”.

It has been recorded in various Sunni traditions that the sublime Prophet (p.b.u.h.) used to interrupt his speech and start praying as soon as he heard the sound of thunderbolts and he would encourage others to do the same. (Durr-ul-Manthūr, the Commentary)

1- Thunderbolts and being thunder-stricken is not an accidental matter. On the contrary, it is in accordance with Allah’s will and the laws of the Divine nature. Thunderbolts are the Divine punishment which are inflicted on the sinful nations like the people of Thamūd: “… So there seized them the thunderbolt of a disgracing chastisement for what they used to earn.” (Sura Fussilat, No. 41, verse 71)

14 لَهُ دَعْوَةُ الْحَقّ ِ وَالَّذِینَ یَدْعُونَ مِن دُونِهِ لاَ یَسْتَجِیبُونَ لَهُم بِشَیْءٍ إِلاَّ کَبَاسِطِ کَفَّیْهِ إِلَی الْمَآءِ لِیَبْلُغَ فَاهُ وَمَا هُوَ بِبَالِغِهِ وَمَا دُعَآءُ الْکَافِرِینَ إِلاَّ فِی ضَلاَلٍ 14. “ To Him (alone) is the call of Truth; and those to whom they call, besides Him, will answer them nothing, but like one who stretches his two hands towards the water so that it may reach his mouth, while it does not reach it. And the prayer of disbelievers is only in error”

Commentary: verse 14

This holy verse refers to two points. The first is that: Allah’s call belongs to Him alone. That is, He will accept us whenever we call Him. He is both well aware of the prayers of His servants and He also has the authority to fulfill their wishes. The verse says:

“ To Him (alone) is the call of Truth; …”

Another point raised here is that calling the idols and requesting them is absurd and erroneous, for those whom the pagans call, other than Allah, and seek refuge in them for fulfilling their wishes, their call and their prayers will be left unanswered. The verse continues saying:

“… and those to whom they call, besides Him, will answer them nothing, …”

Then, as it is the case with the Qur’ānic method, in order to visualize this rational subject, including the feeling of beauty and explicitness, the Qur’ān brings a sensible and expressive similitude by declaring that: Those who call on other than Allah are like the ones who stretch their hand-palms towards

water so as to fetch water and take it to their mouth, but such a thing will never happen. The verse says:

“… but like one who stretches his two hands towards the water so that it may reach his mouth, while it does not reach it. …”

Can one sit next to a well and stretch his hands and send it to his mouth instantly and just by pointing to it? Can one expect such a thing to happen by any other one than he who is foolish or lunatic?

To stress the issue further, the Qur’ān at the end of the verse indicates that: the prayers of the pagans from their idols is nothing more than taking steps in the dark, and being misled. The verse says:

“… And the prayer of disbelievers is only in error”

What a course of being misled can be worse than that man does his utmost to go astray which may lead him nowhere!

Explanations:

1- Calling on people to worship the sole Allah and alienating oneself from the attention of others, and regarding Him as the only effective factor has been frequently referred to in the Qur’ān, among which one may name the followings: “ I answer the prayer of every supplicant when he calls on Me, …” (Sura Al-Baqqarah, No. 2, verse 186)

However, if he goes to others and calls on them for the fulfillment of his needs, he must beware that they do not hear and if they hear, they will not accept. The Qur’ān says: “If you call on them they will not listen to your call, and even if they were to listen, they cannot answer you …” (Sura Fāter, No. 35, verse 14)

1- The confined man naturally requires a safe haven in the adventurous life of the world. The divine prophets introduce Allah as the safe haven: “To Him (alone) is the call of Truth …”. However, other people’s help, such as the despots, are either for fooling him or for his exploitation or propagation and for their own protection of positions, etc. What is not worth consideration to them, is the ‘man’ himself.

2- Man is inherently truth seeking and thirsty for the Truth but he often loses his way to obtain it. Except for his faith in Allah and love of Him and that his prayers be directed to Him, nothing else will quench the thirst of man who infinitely aspires. “… so that it may reach his mouth, while it does not reach it…” For, anything inferior to Allah is a mirage and calling on others is of no avail.

Therefore, he who sincerely calls Allah will return not empty-handed. Returning empty-handed is because of focusing towards other than Him.

15 وَلِلَّهِ یَسْجُدُ مَن فِی السَّمَاوَاتِ وَالأَرْضِ طَوْعاً وَکَرْهاً وَظِلاَلُهُم بِالْغُدُوّ ِ وَالأَصَالِ 15. “ And whoever is in the skies and on the earth prostrates for Allah willingly or unwillingly, and (so do) their shadows in the mornings and the evenings.”

Commentary: verse 15

In order to explain how the idol-worshippers have become separated from the mainstream of the world of existence and have been led stray one by one, this verse proclaims that all those who are in the heavens and on the earth willingly or reluctantly obey and submit themselves and prostrate before Allah every morning and evening. The verse says:

“ And whoever is in the skies and on the earth prostrates for Allah willingly or unwillingly, and (so do) their shadows in the mornings and the evenings.”

What is the objective of prostration by the beings? In such cases, prostration signifies utmost modesty, humbleness, and submission. Nevertheless, the humility and prostration of some groups of creatures is done in the genetic form. That is, they are only submissive in face of the laws of the world of existence and creation. However, some others do have religious prostration in addition to the genetic prostration, which means that they prostrate before Allah willingly and with their own free will.

The Arabic expression: /tau‘an wa karhan/ (willingly and unwillingly) might point out to the fact that the believers willingly prostrate before Allah and exhibit their modesty, while the unbelievers, who are not ready to perform such a

ritual, all the particles of their entity are submissive to Allah’s commandments in accordance with the laws of creation, whether they want it or not.

Explanations:

1- Perhaps the objective in mind as regards the prostration of the shadows is their manner in which they are being cast on the floor, which implies that the entire universe is obedient to and prostrates before Allah, and that this mode of existential prostration of all beings is a continuous process.

2- The Arabic term /’āsāl/ is the plural form of /’usul/, which itself is the plural of /’asīl/, and is derived from /’asl/ which means ‘the end of the day’.

16 قُلْ مَن رَّبُّ السَّمَاوَاتِ وَالأَرْضِ قُلِ اللَّهُ قُلْ أَفَاتَّخَذْتُم مِن دُونِهِ أَوْلِیَآءَ لاَ یَمْلِکُونَ لأَنْ-فُسِهِم نَفْعاً ولاَ ضَرّاً قُلْ هَلْ یَسْتَوِی الاَعْمَی وَالْبَصِیرُ أَمْ هَلْ تَسْتَوِی الظُّلُمَاتُ وَالنُّورُ أَمْ جَعَلُوا لِلَّهِ شُرَکَآءَ خَلَقُوا کَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَیْهِم قُلِ اللَّهُ خَالِقُ کُلّ ِ شَیْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ 16. “ Say: ‘Who is the Lord of the heavens and the earth?’ Say: ‘Allah’. (Then) say: ‘Why is it that you have taken guardians other than Him who own no profit and loss for themselves?’ Say: ‘Are the blind and the eyed equal? Or are the darknesses and light identical? Or have they set up partners for Allah who have created (something) like His creation, so that creation is all alike to them?’ Say:

‘Allah is the Creator of everything, and He is the One,

the All-Dominant’.”

Commentary: verse 16

As there were numerous discussions as to the cognition of Allah’s Existence in the previous holy verses, the Qur’ān has devoted the discussion in this verse to the mistakes of the pagans and the worshippers of the idols. It follows this discussion on several fronts.

At first, the Qur’ān addresses the Prophet (p.b.u.h.) and tells him to ask them about the creator and administrator of the heavens and the earth. It declares:

“ Say: ‘Who is the Lord of the heavens and the earth?’ …”

Then, before that the Prophet (p.b.u.h.) waits for any answer from them, it immediately issues the decree to him

(p.b.u.h.) that he provides the best answer to this query, proclaiming that:

“… Say: ‘Allah’. …”

Then blaming them and reproaching them with this sentence the Qur’ān issues another query for the Prophet (p.b.u.h.) to ask them, saying whether they have designated any one other than Allah as their worshipping center and their supporting person, without considering the fact that these idols can be of no profit or loss even for themselves. The verse says:

“… (Then) say: ‘Why is it that you have taken guardians other than Him who own no profit and loss for themselves?’ …”

Then, by providing two explicit and clear examples, the Qur’ān differentiates between the position of the individuals who are ‘monotheist’ and that of ‘pagans’, stating:

“… Say: ‘Are the blind and the eyed equal? …”

As the blind and the eyed people are not similar, therefore, the pagan and the faithful are not alike either, and one cannot designate the position of the idols alongside Allah. The other point the verse remarks is that:

“… Or are the darknesses and light identical? …”

How would it be possible to align the idols, which are utter darkness, alongside Allah (s.w.t.) Who is the absolute light of existence?

Then, the Qur’ān stresses further the rejection of the ideas of the pagans, asking whether they have aligned counterparts for Allah for the sake that they are engaged in the process of creation like Allah, and hence, such a creation has brought about for them a state of confusion. The verse says:

“… Or have they set up partners for Allah who have created (something) like His creation, so that creation is all alike to them?’ …”

However, even the idol worshippers are not of the same opinion about idols. They, too, regard Allah as the Creator of everything and consider the world of creation as a whole package in His Authority.

Therefore, the verse instantly adds:

“… Say: ‘Allah is the Creator of everything, and He is the One, the All-Dominant’.”

One can infer from the above verse that the process of creation is a continuous matter and Allah (s.w.t.) is continuously shedding rays of existence, in which case, every being is benefiting existence from His Pure Essence from moment to moment.

Therefore, the process of creation and administration of the world of existence are both in His Own Power, just like the onset of creation.

Explanations:

1- Discussing issues in the form of ‘question-and-answer’ is one of the methods of propagation, and dissemination of information, and is an educational means, which has been notably used by the Qur’ān. “Say: ‘Who is the Lord of heavens and the earth?’…”

2- Some pagans only accepted the creative nature of Allah and considered others as administrators. Therefore, in Sura ‘Ankabūt, No. 29, verse 61, the Qur’ān proclaims: “And if you ask them (these pagans) who created the heavens and the earth and made the sun and the moon subservient, they will certainly say ‘Allah’. …” Then how is it that they hasten to paganism, ‘Deism’, and ignorance after making such a confession?

3- Paganism in all its forms, according to some Islamic quotations, is more hidden and covert than the movement of an ant over a dark stone by night. An example of this is that one might say that this task was done under Allah’s blessings and with the help of such a person.

17 أَنزَلَ مِنَ السَّمَآءِ مَآءً فَسَالَتْ أَوْدِیَةُ بِقَدَرِهَا فَاحْتَمَلَ السَّیْلُ زَبَداً رَابِیاً وَمِمّا یُوقِدُونَ عَلَیْهِ فِی النَّارِ ابْتِغَآءَ حِلْیَةٍ أَوْ مَتَاعٍ زَبَدٌ مِثْلُهُ کَذَلِکَ یَضْرِبُ اللَّهُ الْحَقَّ وَالْبَاطِلَ فَاَمَّا الزَّبَدُ فَیَذْهَبُ جُفَآءً وَأَمَّا مَا یَنفَعُ النَّاسَ فَیَمْکُثُ فِی الأَرْضِ کَذَلِکَ یَضْرِبُ اللَّهُ الأَمْثَالَ 17. “ He sent down water from the sky, then rivers flew according to their capacity and the floodwater carried along a swelling foam, and from metals, which they melt with fire so as to make an ornament or goods, arises a foam similar to it. Thus does Allah illustrate the Truth and falsehood; then as for the foam passes away as a worthless thing, and what is beneficial for people remains on the earth. Thus Allah sets forth the parables.”

Commentary: verse 17

As the method of the Qur’ān relies heavily on objective issues as an educational book, in order to explain the complicated concepts, it points to the tangible examples which are interesting and beautiful in everyday life of the people. It explains an explicit example for visualization of the facts referred to in the previous verses regarding monotheism, paganism, faith and blasphemy, the truth and the untruth. At first the Qur’ān says:

“ He sent down water from the sky, …”

It is the kind of water which is life-giving and creating, and it is also the source of development and movement. There are floodwaters which flow from every valley and every river,

measured according to their capacity. The holy verse continues saying:

“… then rivers flew according to their capacity …”

Small streams join one another, stream-lining into canals that join together to form huge torrents which flow down the mountains. Waters piling up carry whatever stand in their way, which strike over them. At this moment, foams emerge from between the layers of the wares. As the Qur’ān says:

“… and the floodwater carried along a swelling foam, …”

The emergence of the foams is not confined to the coming of rain. There arises a foam out of what is being melted in the furnaces for obtaining jewelry or home appliances, upon which they light fire to melt, so there are also foams appearing which are like the ones on water surface. The Qur’ān says:

“… and from metals, which they melt with fire so as to make an ornament or goods, arises a foam similar to it. …”

After giving this example, the Holy Qur’ān concludes by pointing out that Allah provides you with an example in this manner for the truth and the untruth. The verse says:

“…Thus does Allah illustrate the Truth and falsehood; …”

Afterwards, discussing it in detail, it declares, however, the seeming high foams, which are void in the process of flow of water, go away and the water, which is useful for people, stays on the earth. The verse says:

“… then as for the foam passes away as a worthless thing, and what is beneficial for people remains on the earth. …”

The truth is also always useful, just like pure water which is the source of life. However, the wrong and the untruth is useless and absurd, while the truth must always be flourishing and alive so as to expel the ‘untruth’.

At the end of the verse, to stress further the point and to call all to study in depth and in a more exact way over this example, as well as other examples of the Qur’ān, it says:

“… Thus Allah sets forth the parables.”

Examples usually universalize cases. There are many scientific discussions which are only understandable for a selected few persons and the masses of people do not benefit from them very much. However, once they are accompanied with examples, they tend to become better understandable for the people of all echelons and all levels of knowledge.

Therefore, examples are best as a means of generalization of knowledge and culture, and they have some undeniable and numerous applications.

There are two examples introducing the falsehood in this verse. One is the foam which appears on the surface of water. The second is the foam which covers metals once they are in the melting pot.

1- The falsehood is like the foam for:

1- It is transient.

2- It appears as the shadow of the truth and under it.

3- It covers up the truth.

4- It has got looks but is worthless. It does neither quench the thirst of anyone, nor does any plant grow as a result of it.

5- It disappears once the conditions are normal.

6- It places itself on top though it is void and without any substance.

2- Illustration:

Illustration makes rational problems tangible and paves the way for arriving at the objectives. It universalizes all subjects and tends to silence the obstinate. Therefore, the Qur’ān has utilized this method

extensively. Allah has provided three examples in this verse.

First, He has exemplified the revelation of the Qur’ān to the water which is descended from the sky. He has also compared the hearts of the people to the oases which attract the water to themselves according to their own capacity. Those who make their utmost effort to understand the Qur’ān will reap great rewards, like rivers and oases which are big; and those who are content with the Qur’ān and make less effort in understanding its facts will reap less and take less advantages just like smaller oases and streams which obtain less shares.

Later, Allah compares the satanically whims and temptations to foam which appears on water surface. It goes without saying that the main cause of the foam is not water itself, but it is the land which does not have good soil. Also, skepticisms and doubts as well as selfish whims do not have their origin in the truth, but they have their source in the people’s selves. Allah, the Almighty, proclaims that as foam does not last long and what remains of it is pure and soft water, satanical whims will ultimately disappear and vanish while the real face of the truth reveals itself and remains forever.

The third example is that He (s.w.t.) has compared paganism to those nasty materials which are dark in colour and exemplified as such which melt while they are placed on metals and the simile goes on in the case of faith which is exemplified to a melted piece of metal which is pure.

And thus end the proverbs of the Qur’ān here which are so instructive.

18 لِلَّذِینَ اسْتَجَابُوا لِرَبّ-ِهمُ الْحُسْنَی وَالَّذِینَ لَمْ یَسْتَجِیبُوا لَهُ لَوْ أَنَّ لَهُم مَّا فِی الأَرْضِ جَمِیعاً وَمِثْلَهُ مَعَهُ لاَفْتَدَوْا بِهِ اُوْلَئِکَ لَهُمْ سُوءُ الْحِسَابِ وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ 18. “ For those (people) who accepted their Lord, it is the best (reward). But those who did not accept Him, even if they were to have all that is on the earth and the like of it, they would certainly offer it as ransom. It is they for whom the reckoning will be terrible and their abode will be Hell and what an awful place it is!”

Commentary: verse 18

One can infer from the Holy Qur’ān that there are several accounts kept for people on the Day of Judgment.

1- Some have an easy account. “… by an easy reckoning” (Al-’Inshiqāq, No. 84, verse 8)

2- Some have their account inspected audited and settled in a hard and an exact way. “… a severe account …” (At-Talāq, No. 65, verse 8)

3- Some go to hell and there is no need for any settlement by court or trials. “… and on the Day of Resurrection We assign no weight for them.” (Al-Kahf, No. 18, verse 105)

4- Some go to the Paradise without having to settle any accounts. “… only the patient will be paid back their reward in full without measure.” (Az-Zumar, No. 39, verse 16)

According to the Islamic quotations and traditions, those who are forgiving and merciful towards people and treat them

with favor, will have an easy time as far as their account is concerned; and those who are hard on others, their account will be hard to settle. The unbelievers will go to Hell with no account, and those believers who are patient will go to Paradise without any worries for their settlement of account.

As the Qur’ān confirms, acceptance is mutual. That is, if the people expect Allah to accept their call, they must also accept Allah’s call. “… Answer Allah and the Messenger when he invites you to that which gives you life, …” (Al-’Anfāl, No. 8, verse 24)

A discussion about the call:

The issue of the invitation can be dealt with from different dimensions:

1- Those Who Invite to the Truth:

A: Prophets: “Say: ‘… I call to Allah, …” Allah commands the Prophet (p.b.u.h.) to tell the people that his way of life and that of his followers is this which leads and directs people towards Allah with insight. (Sura Yūsuf, No. 12, verse 108) “Remember when you were climbing (the hillside) and you paid no heed to any one, while the Messenger was calling you from your rear, …” (Sura ’Āl-i-‘Imrān, No. 3, verse 153) “And as one inviting to Allah by His leave, and as a light-giving torch.” (Sura Al-Ahzāb, No. 33, verse 46) Meaning that you call on people directing them towards Allah with His permission, thus becoming the burning torch of the world.

B: The Believers: “And there should be a party among you who invite (others) to good …” (’Āl-i-‘Imrān, No. 3, verse 104) This means that from among you Muslims,

those who are more knowledgeable and more virtuous must lead the people towards the good and righteousness.

C: Jinn: “O’ our people accept the caller of Allah (just as we did)…” (Sura Al-’Ahqāf, No. 46, verse 31)

The Callers to Falsehood:

I- Pioneers of paganism: “And We made them the pioneers (who) call to the Fire, …” (Sura Al-Qasas, No. 28, verse 41)

II- The Satan: “… the Satan calls them to the chastisement…” That is: would they still follow the Satan’s lead to hell regardless of the fact that he has called their fathers to Hell? (Sura Luqmān, No. 31, verse 21); and: “I did not have any authority over you, except that I called you and you responded me, …” (Sura ’Ibrāhīm, No. 14, verse 22)

III-The Unbelievers: “… those invite to the Fire …” That is the pagans call you to hell fire by way of ignorance and darkness. (Sura Al-Baqarah, No. 2, verse 221)

2- The Subject of Invitation:

I- Life: “…he invites you to that which gives you life,…” This verse means that Allah and your prophet call you to accept the faith so as to enable you to reach an eternal life. (Sura Al-’Anfāl, No. 8, verse 24)

II- The Straight path: “And certainly you invite them to a straight path.” (Sura Al-Mu’minūn, No. 23, verse 73)

III- Forgiveness: “… Allah invites to Paradise and forgiveness …” (Sura Al-Baqarah, No. 2, verse 221)

IV- The Paradise: “And Allah does call mankind to the Abode of Peace…” (Sura Yūnus, No. 10, verse 25)

I- Salvation: “I call you to the salvation …” (Sura Al-Ghāfir, No. 40, verse 41)

3- Confronting the Dissidents:

I- Accusation: Sorcerer: “… Verily this indeed is a knowing sorcerer.” (Sura ’A‘rāf, No. 7, verse 109)

A poet: “… nay! he is a poet …” (Sura Al-’Anbiyā’, No. 21, verse 5) Soothsayer: “… for by the grace of your Lord, you are not a soothsayer…” In this verse the Prophet (p.b.u.h.) is commanded to mention unto people that he speaks while he is blessed by revelation and prophecy from his Lord and there is no question of lunacy existing in him. (Sura At-Tūr, No. 52, verse 29)

Crazy: “… And they say: “Verily he is crazy.” (Sura Al-Qalam, No. 68, verse 51)

Liar: “… verily we do think you to be of the liars.” We guess you are from among the liars. (Sura Al-’A‘rāf, No. 7, verse 66)

Oppressor: “… who desires that he may have superiority over you, …” This verse is about the people of Noah who, answering him, said to others that this person wants to achieve supremacy over you. (Sura Al-Mu’minūn, No. 23, verse 24)

II- Threat: “… we would certainly stone you …” (Sura Hūd, No. 11, verse 21)

Slaying: “… And (remember) when those who disbelieved plotted against you to take you captive, or to kill you, …” (Sura Al-’Anfāl, No. 8, verse 30)

III- Humiliation: “… Is this he who speaks of your gods? …” (Sura Al-’Anbiyā’, No. 21, verse 36)

IV- Skepticism: Leaders and chieftains of the people of Sālih, ridiculing the poor who became believers, said:

“Do you believe that Sālih is sent by his Lord? …” (Sura Al-’A‘rāf, No. 7, verse 75)

V- Conspiracy and war: “And (remember) when those who disbelieved plotted against you to take you captive, or to kill you, or to expel you …” (Sura Al-’Anfāl, No. 8, verse 30)

4- The Motives and Factors for lack of acceptance:

I- Imitation

II- Fanaticism

III- Arrogance

IV- Sensual desire: “But if they do not answer you, then know that they only follow their low desires,…” (Sura Al-Qasas, No. 28, verse 50)

5 - The Reward for Acceptance:

I- Reward: “Then, as for those who believe and do righteous deeds, He will pay them their rewards fully and will bestow them out of His Grace, …” (Sura An-Nisā’, No. 4, verse 173)

II- Life: “O’ you who have Faith! Answer Allah and the Messenger when he invites you to that which gives you life, …” (Sura Al-Anfāl, No. 8, verse 24)

III- Happiness: “For those who respond to their Lord is the best (reward). …” (Sura Ar-Ra‘d, No. 13, verse 18)

Any way, after depicting the profile of the ‘truth’ and the ‘untruth’ through an expressive example mentioned in the previous verse, here the Qur’ān alludes to the fate of those who have accepted Allah’s call and at the same time, it refers to the destiny of the ones who rejected the truth and turned to vices. At first, it says:

“ For those people who accepted their Lord, it is the best (reward). …”

Then the Qur’ān further adds that as for those who do not accept this call of Allah (s.w.t.), their destiny is so wicked and relentless that even if they were in full possession of all of what is found on the earth or the like of it, they would be ready to dispense with them all so as to attain salvation. However, all this would not be accepted from them. The verse says:

“… But those who did not accept Him, even if they were to have all that is on the earth and the like of it, they would certainly offer it as ransom. …”

To portray the grievousness of their punishment, there would be no interpretation more explicit than the one which assumes that supposedly one owns all of what is on the earth, rather doubling that amount, and dispenses all just to be relieved and receive salvation, yet it is of no vail.

This sentence refers, in fact, to one’s ultimate desire that he wants to be the proprietor of all that exists on the earth. However, the intensity of the punishment of the oppressors and dissidents of the Allah’s call is so much so that they are ready to sacrifice this ultimate worldly desire, and beyond it, and become relieved.

Following this catastrophe, abstention from accepting all that is on the earth for one’s salvation, is an allusion made to their other misfortune which implies that they have got a hard and an awful account to settle, and ultimately, they will be located in the fire of the inferno. The verse says:

“… It is they for whom the reckoning will be terrible and their abode will be Hell and what an awful place it is!”

Section 3:The Faithful and the Unfaithful Compared

Point

The faithful to their covenant and those who break it, can never be equal – Those who spend benevolently in the way of Allah shall have the abode of perpetual bliss – Allah it is Who amplifies and straitens the sustenance of His creatures – The life of this world is nothing but a vain comfort.

19 أَفَمَن یَعْلَمُ أَنَّمَآ اُنزِلَ إِلَیْکَ مِن رَّبّ-ِکَ الْحَقُّ کَمَنْ هُوَ أَعْمَی إِنَّمَا یَتَذَکَّرُ اُولُوا الاَلْبَابِ 19. “ Is he who knows that what is revealed to you from your Lord is the Truth, like the one who is blind? Indeed, only the possessors of intellects take admonition,”

Commentary: verse 19

The Possessors of Intellect:

We have picture and profile of the details of the programs of the proponents of the truth depicted in this verse which supplements the discussion of the previous verses. In the first instance, He poses the issue in a positive interrogation with negative sense, saying:

“ Is he who knows that what is revealed to you from your Lord is the Truth, like the one who is blind? …”

This type of interpretation is a delicate reference to the fact that the lack of knowledge of this reality is utterly impossible unless one’s deep insight has been entirely blocked.

Therefore, the Qur’ān, towards the end of the verse adds:

“… Indeed, only the possessors of intellects take admonition,”

Anyway, we have allusions made to those who have accepted the life-giving call of the prophets (a.s.) in the previous verse, while the impact of the acceptance of that call is being stated in this verse and in the following verses. Everyone of: human nature, reason, and knowledge has got a core in one’s brain which may be dismantled as a result of habits, customs, superstitions, and instincts. Therefore, man must be constantly concentrating on that central nucleus and core. (Tafsīr-ul-Furqān)

The Wise in the Qur’ān:

The Arabic term /’ulul-’albāb/ has been mentioned in the Qur’ān 16 times, every one of which has been stated accompanied with one accomplishment or an attribution, among them, we note:

20 الَّذِینَ یُوفُونَ بِعَهْدِ اللَّهِ وَلا یَنقُضُونَ الْمِیثَاقَ 20. “ Those who fulfill the covenant of Allah and do not break the pledge.”

Commentary: verse 20

The Arabic phrase /‘ahdillah/ includes both the innate and inherent promises such as ‘love unto the Truth and justice’, and rational promises like the comprehension of the facts of the world of existence including the issues of ‘the origin and the end’. They also refer to both the religious promises such as practicing all the required acts and rituals and abstention from all that is prohibited, and the commitments of promises which men keep with regard to one another and Allah has made their observation required.

According to the statements of some commentators,⁽¹⁾one of the most important Divine covenants is the Imamate, ‘leadership’, of the celestial leaders. After that Hadrat ’Ibrāhīm (a.s.) attained accession to the position of Imamate following numerous tests and trials, he requested Allah to enable his progeny to achieve that rank. Instead of saying that the position of Imamate would not be bestowed on the cruel people, and to clarify the importance of this position, He said: “My covenant does not include the unjust.” ⁽²⁾, which itself is an evidence for the importance of the position and magnitude of Imamate.

Incidentally, the Arabic term /miθāq/ ‘testament’ refers to what is the source of confidence between one’s heart and that

thing. As the existence of a Divine leader provides comfort for men’s heart and soul, therefore, this matter has been regarded as one of the examples of ‘testament’.

Anyway, keeping one’s promise, like respect for one’s parents, and returning of the deposits, is not confined to the Islamic jurisprudence. On the other hand, it is included in human rights as well. Thus every wise and rational man must observe it.

In conclusion, religious testament is the kind of the commitment which the Prophet (p.b.u.h.) has secured from the believing people so as to obey him and abstain from committing sins and overlooking the religious commandments and prohibitions.

Incidentally the reason why the term ‘testament’ or ‘pledge’ is repeated after the word ‘covenant’ is that none imagines that the objective is only the Divine promise and that of the people for all the commandments and the prohibitions are included in the meaning of ‘covenant’. It is for this reason that He informs us that the testament and covenant of the Prophet (p.b.u.h.) and the people is as vigorously to be observed as that of Allah (s.w.t.) and the people. The verse says:

“ Those who fulfill the covenant of Allah and do not break the pledge.”

Some commentators, however, believe that the aim of this repetition is merely emphasis.

21 وَالَّذِینَ یَصِلُونَ مَآ أَمَرَ اللَّهُ بِهِ أَن یُوصَلَ وَیَخْشَوْنَ رَبَّهُمْ وَیَخَافُونَ سُوءَ الْحِسَابِ 21. “ And those who join what Allah has commanded to be joined and they fear their Lord and dread the terrible reckoning.”

Commentary: verse 21

Some Islamic quotations indicate that what Allah has ordained to be joined together is union of kindred. That is, conservation of family ties as well as the ideological ties which implies continuous and profound ties with the heavenly leaders and the following of the line of ‘Wilāyat’ (leadership). (Tafsīr-us-Sāfī). The verse says:

“ And those who join what Allah has commanded to be joined and they fear their Lord and dread the terrible reckoning.”

A simple and in-passing glance at our contemporary world will reveal that despite having utmost and the best capital, i.e., oil, beneath their feet, and enjoying, in front of them, the common point of unity and love of over one Billion Muslims, that is Ka‘bah, and despite benefiting from the best of schools and logic, some Muslims are constantly under all kinds of pressure from the super-powers for their lack of connection with the Divine leadership. It is for this reason that in the verse 27 of Sura Al-Baqarah, after the sentence “… and cut asunder what Allah has commanded to be joined …”⁽¹⁾

there has been mentioned: “… and they make corruption on the Earth, …”, for it goes without saying that the mere cutting off ties of relationship does not by itself cause corruption on the earth. On the contrary, it is giving up of the Divine leadership which leads to the entanglement in the confinement of the despots and spreading of corruption.

Note the Following Points:

1- Union of Kindred: strengthening blood-kinship is not merely confined to the family visits and meetings. Provision of financial assistance also is one of the aspects of union of kindred. Imam Sādiq (a.s.) proclaims that in addition to Zakāt (alms), there are also other dues to be paid and which are necessary. Then he recited this verse (Tafsīr-us-Sāfī). The objective in mind of the Imam (a.s.) probably has been ‘Khoms’ (one fifth) when mentioning other dues.

2- As for the importance of ‘union of kindred’, it is sufficient to be noted that Allah has made mention of it next to His name. “…And be in awe of Allah through Whom you demand one of another, as well as any ties of kinship; …” (Sura An-Nisā’, No. 4, verse 1)

3- The meaning of ‘relatives’ is not confined to one’s family genealogical relatives, but, it refers to the great Muslim community in which all individuals of the nation are considered as brothers, where the Qur’ān

says: “The believers are but brethren …” (Sura Al-Hujurāt, No. 49, verse 10). Their father is the Prophet of Islam (p.b.u.h.) as well as Hadrat Ali (a.s.). The Prophet (p.b.u.h.) has remarked: “Ali and I are to be regarded as fathers of this community.”

1- Imam Sādiq (a.s.), while on deathbed, ordered to hand on some gifts to those relatives who had been rude to him. When he was criticized for this act, he recited the above verse; and so did he teach us that the condition for union of kindred would not be their optimism, love and relationship with us.

2- To explain the Qur’ānic phrases: ‘they fear their Lord’ and ‘dread the terrible reckoning’, one must say that though the Arabic words /xašiyat/ (fear) and /xauf/ (dread) have sometimes been used interchangeably and as synonyms, meaning one thing in mind, they are in fact different in an Arabic context. The word /xašiyat/ refers to that kind of fear and impression which is left on someone as a result of respect he bears for a person. However, the term /xauf/ refers to a wider range of meaning and includes all kinds of fear and anxiety. In other words, the term /xašiyat/ is never used for a damaging accident and one does not refer to cold and disease as having /xašiyat/ with respect to them, while the application of the word to /xauf/ holds in cases of cold, heat, disease and is prevalent. Ultimately, since /xašiyat/ is based on one’s knowledge as to the respect, magnitude and importance of the other person, one can say /xašiyat/ is peculiar to the learned men and /xauf/ is generally applicable for all. As the Qur’ān says: “… those of His servants only who are knowledgeable fear Allah, …” (Sura Fātir, No. 35, verse 28)

A Few Quotations on Union of Kindred:

Jābir quoting Imam Bāqir (a.s.) said that the Prophet (p.b.u.h.) said: “Kindness towards one’s parents and union of kindred facilitates one’s settlement of his

1- accounts.” Then, he (p.b.u.h.) recited this very verse. (Tafsīr Majma‘-ul-Bayān, vol. 13, p. 54)

2- The Messenger of Allah (p.b.u.h.) remarked: “ He who cuts off his relationship with his kindred, will not enter Paradise.” (Bihār, vol. 71, p. 91)

3- Amir-ul-Mu’mineen Ali (a.s.) said: “Cutting off of one’s relationship with the relatives leads to poverty.” (Bihār, vol. 71, p. 91)

4- Imam Sādiq (a.s.) remarked: “He who is disobedient with respect to his parents and he who cuts off his relationship with his relatives can never sense the smell and the flavor of Paradise” (Safīnah, vol. 1, p. 516)

5- Amir-ul-Mu’mineen Ali (a.s.) said: “Cutting off one’s relationship with his relatives, spoils all of (one’s) blessings.” (Qurar-ul-Hikam, vol. 4, P. 509)

6- A man, addressing the Prophet (p.b.u.h.), asked: “Which deed is considered as conducive to the utmost outrage before Allah?” He answered: “Attributing partners to Allah.” Then he asked: “Which action comes next?” He answered: “Cutting off one’s relationship with his relatives?” Then he asked: “Which action comes next?” He answered: “Bidding to indecency and forbidding right conduct.” (Safīnat-ul-Bihār, vol. 1, p. 516)

22 وَالَّذِینَ صَبَرُوا ابْتِغَآءَ وَجْهِ رَبّ-ِهِمْ وَأَقَامُوا الصَّلاةَ وَأَنفَقُوا مِمَّا رَزَقْنَاهُمْ سِرّاً وَعَلاَنِیَةً وَیَدْرَءُونَ بِالْحَسَنَةِ السَّیّ-ِئَةَ اُوْلَئِکَ لَهُمْ عُقْبَی الدَّارِ 22. “ And those who patiently persevere, seeking the countenance of their Lord, and establish prayer, and spend of what We have provided them, secretly and openly, and they avert evil with good; theirs shall be the Ultimate abode”

Commentary: verse 22

And those who usually keep their patience in performing the commandments of Allah and do not lose their integrity in face of the diseases and evil consequences and abstain themselves from committing Allah’s sins, and by keeping their patience, they mean to obtain rewards from Allah, the Almighty, because ‘seeking the countenance of Allah’ signifies ‘asking for Allah’ which in turn means asking for Allah’s reward. Once, in the Arabic language, Arabs want to glorify something, they say ‘its countenance’ and ‘its self’, and by ‘the countenance of Allah’ they mean the Glorious Essence of the Almighty. Nothing is greater than Allah and nothing is His counterpart. Some say that: the purpose of ‘countenance’ in here is reference made as to sincerity and repelling of bigotry and hypocrisy. The verse says:

“ And those who patiently persevere, seeking the countenance of their Lord, …”

Then the verse continues explaining the qualities of the possessors of intellect by adding that they perform the prayer with keeping all its limits. In other words, they are always serious in performing their prayer rituals, and they share with

others whatever Allah has bestowed on them whether be it in secret or openly. And through their obedience, they repel all sins. The verse says:

“… and establish prayer, and spend of what We have provided them, secretly and openly, and they avert evil with good; …”

Ibn-i-Abbās, regarding the last quality, has said that through the mean of decent and allowed action, they repel the indecent behavior.

It is quoted from the highly esteemed Prophet of Islam (p.b.u.h.) who has told Ma‘āz-ibn-Jabal that: Whenever he did an evil act, then he would perform an admirable deed so as to wipe it out.

Some commentators say one must be kind to those who have bad treatment to them and he would not try to retaliate it. Some other commentators have claimed that the purpose is that once they are deprived, they go on giving away and once they are oppressed, they forgive; and when they are isolated, they try to establish relationships once more. Ibn-i-Kīsān says: it means that they try to remove the penalty for their sins by repentance.

The ending sentence of the verse says:

“… Theirs shall be the Ultimate abode.”

It means that those whom We depicted their profiles of, will receive their reward of Paradise. In this holy sentence the objective meaning of /ad-dār/ is ‘Paradise’ and that of /‘uqbā/ is ‘reward’ which refers to the happy ending.

Explanations:

1- ‘Patience’ does not merely signify tolerating difficulties; rather, it mostly includes perseverance in worshipping,

restraining from sins, toleration in case of calamities, submission in case of obedience, and lack of arrogance in case of affluence.

2- The Qur’ānic phrase ‘the countenance of their Lord’ signifies attracting the attention, favour, and satisfaction of Allah.

3- Performing prayer is one of the examples of the Divine covenants, which was discussed in the previous verses. Some Islamic traditions also refer to it, saying: “Prayer is the covenant of Allah.”

4- Patience and prayers are two channels of communication with Allah, and charity and good acts are two channels of communication with people.

5- Giving in charity of one’s wealth has got a hierarchy:

Step one: Sharing of the things Allah has bestowed upon us. “… spend (in alms) of that which We have provided for you, …” (Sura Al-Baqarah, No. 2, verse 154)

Step two: Giving in charity out of one’s earnings through allowed business. “O you who have faith! Spend (in charity) of the good things that you have earned, …” (Sura Al-Baqarah, No. 2, verse 267)

Step three: Giving away of what one likes most. “You will never attain righteousness unless you spend out of what you love, …” (Sura An-Nisā, No. 4, verse 92).

Step four: Self-sacrifice: “… and prefer (them) before themselves though poverty may afflict them, …” (Sura Hashr, No. 53, verse 9)

6- According to Al-Mīzān, the Arabic term /‘uqbaddār/ signifies happy ending in the world, though it may be

considered as including both, this world and the Hereafter.

7- The meaning of returning the good in exchange for evil is that: if from among the faithful someone commits an evil act in connection with us, We ought to overlook it. But we must not have the same pattern of action with the tyrants and the corrupt, for, concerning them, they must be paid in their own coins. Anyway, though Islam is a religion of ethics, compassion and forgiveness, it has also the following instruction in its place. The Holy Qur’ān says: “(As for) the fornicatress and the fornicator, flog each of them, (giving) a hundred stripes, and let not pity for them detain you in the matter of obedience to Allah, if you believe in Allah and the Last Day, …” (Sura An-Nūr, No. 24, verse 2)

3- Islam is a comprehensive religion, and ‘the possessors of intellect’ are some perfect persons. The existence of such Qur’ānic words concerning them as: /yūfūn/, /yaxšaun/, /yaxāfūn/, /sabarū/, /’aqāmū/, /’anfiqū/, and /yadra’ūn/ are signs to show that the perfect men not only are undertaking their promises, but also preserve all their proper communications, and they enjoy a superior state of virtuosity and they stay on the whole scenes of truth actively instead of creeping into isolation.

23 جَنَّاتُ عَدْنٍ یَدْخُلُونَهَا وَمَن صَلَحَ مِنْ ءَابَآئِهِمْ وَأَزْوَاجِهِمْ وَذُرّ ِیَّاتِهِمْ وَالْمَلآئِکَةُ یَدْخُلُونَ عَلَیْهِم مِن کُلّ ِ بَابٍ 23. “ Gardens of Eternity, they shall enter therein and also the righteous from among their fathers, their spouses, and their children, and unto whom the angels will enter from every gate’.”

Commentary: verse 23

Out of 137 times that the Qur’ānic words /jannāt/ and /jannat/ have been repeated in the glorious Qur’ān, only 12 times they have been mentioned under /jannātu ‘adnin/. According to a tradition from ‘Durr-ul-Manthūr’, it signifies ‘a special paradise’.⁽¹⁾

The blissful Prophet (p.b.u.h.) remarks: “Whoever wants his life and death to be like those of mine, and enters the Gardens of Eden which is my Paradise, must designate Ali-Ibn-Abī-Tālib (a.s.) and his Immaculate successors from among his descendents as his leaders and his Imam, who are most supreme in knowledge and wisdom over all human beings and they are guides for people towards right path.”⁽²⁾

In the meantime, we have it in the Qur’ān repeatedly that the righteous people of a family will also be nigh to each other when in Paradise and will be able to enjoy each other’s company therein as they associate with each other. Certainly, the mention of the titles of some individuals of the family like father, wife, and child in the above noble verse, does not

specify any particular point, and it covers all the righteous members of the family, including the above mentioned ones, and as well as mothers, sisters and brothers, too.

Incidentally, perhaps the reason for the absence of the name ‘mother’ here is that the mother is the wife of one’s father and is covered by the word of /’azwāj/ (spouses) as is the case with brothers and sisters who are regarded as paternal descendents, and uncles and aunts are considered as the descendents of one’s ancestors.

Anyway, whatever of the conclusion we obtain from the Divine verses is that the angels, under all circumstances, whether in this world or in the world hereafter (purgatory or resurrection day), are in contact with man. They sometimes send him greetings “… sends His greeting on you, and (so do) His angels, …” (Sura Al-’Ahzāb, No. 33, verse 43), while on other occasions, they ask forgiveness for him: “… and ask forgiveness for those who believe, …” (Sura Qāfir, No. 40, verse 7) That is, the angels who carry the magnanimous heavens on top of their shoulders and those who are engaged in thanking and in worshipping are both faithful believers and ask for forgiveness for the faithful from Allah. At other times, they utter invocation for him, saying: “Our Lord! and make them enter the Gardens of Perpetuity …” (Sura Qāfir, No. 40, verse 8). That is, O’ Allah! Give them all along with their parents, wives, and children access and abode in the Paradise of Eden. At the time of death and at the onset of the purgatory, the angels let them voice with the slogan chanting “… ‘Fear not, nor be grieved …” (Sura Fussilat, No. 41, verse 30). And they take their lives with the sentence ‘Greetings to you’. The Qur’ān says: “Those whom the angels cause to die in a good state, saying: ‘Peace be on you, …” (Sura An-Nahl, No. 16, verse 32) That is, those who, like angels, ‘the agents of blessings’, take their souls, address them saying that due to your good deeds performed in the world, you

Allah’s will thus enter the Eternal Paradise, and they would also go on greeting them from every corner. The verse says:

“ Gardens of Eternity, they shall enter therein and also the righteous from among their fathers, their spouses, and their children, and unto whom the angels will enter from every gate’.”

Explanations:

1- There are eight gateways mentioned for Paradise which correspond to the number of traits already mentioned for ‘the possessors of intellect’ counted in recent verses. Probably, each of the eight traits and characteristics leads man through one of the gateways of Paradise and is a leading path towards the eternal happiness for man.

2- Not every father and child, and every husband and wife, every descendent whether paternal or maternal will join one another in Paradise or will be placed side-by-side there, for in the Day of Resurrection, the relatives by blood and those kin by marriage, as a means, will be of no use. On that Day, every body will be held responsible for his own self, in which case nothing, except one’s own efforts and struggle, will have any effect:

Therefore, the entrance of some relatives, unto some others into Paradise, is only because of their competence and individual qualification.

3- A Paradise-deserving family is a family among whom there is sincerity and unity in pursuance of the path of the Truth, because the condition for entering Paradise is righteousness.

24 سَلامٌ عَلَیْکُم بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَی الدَّارِ 24. “ Peace (be) upon you (saying) that you persevered in patience! (And now) how excellent is the Ultimate Abode.”

Commentary: verse 24

Point

One of the unique advantages of the Qur’ān is that it states the most meaningful matters in the most concise terms, among which reference may be made to the sentence ‘Peace be upon you’ which is a very concise yet very meaningful sentence. Its historical perspective goes back to the previous prophets like ’Ibrāhīm, Noah, and Adam (a.s.) “Peace be upon Noah among the nations.” (Sura As-Sāffāt, No. 37, verse 79)

The Qur’ānic term /salām/ (Peace) is one of Allah’s names, and it is one of the ways of greetings of Allah to the prophets, the Divine congratulations on the people of Paradise, the whisper of the angles; the international saying of all the Muslims; the slogan of all the paradise-deserving in this world and in the other one; the common words of the Creator and the created; the voice heard on arrival and departure, and the beginning of every speech and of every letter which is said to both the living and the dead, and on the aged and the young. Answering and returning it, however, is obligatory for a believer.

The message of /salām/ (peace) is a message of respect, congratulations, prayer and greetings from Allah. “Peace; a word from a Merciful Lord.” (Sura Yāsīn, No. 36, verse 58) When we utter at the end of each of our prayers: “Greetings ‘peace’ to us and to the righteous servants of Allah”, with this greeting /salām/ all the dividing lines in the realm of race, absurd privileges of senility, sexuality, property, position,

language, and time will be obliterated and we can establish communications with all the righteous people to whom we send our greetings.

Some Islamic quotations denote that some people go to Paradise without having settled their accounts. When the angels ask the reason, they will be answered: “We used to keep waiting for obedience of Allah and used to keep our patience while we were struck by disasters and why suffering from difficulties.” By hearing this answer, the angels will welcome them by saying /salāmun ‘alykum/ (peace be on you). (Tafsīr Qurtubī)

Imam Sādiq (a.s.) said: “We are among those who keep their patience though our Shi‘ite followers are more patient than us, for our patience is upon what we know, but they are keeping their patience as to what they do not know. (Tafsīr Sāfī)

Points Concerning Patience:

1- We must regard Allah as the source of all patience: “…and your patience is not but by Allah …” (Sura An-Nahl, No. 16, verse 127)

2- We must do consider the Divine consent as the main purpose and objective of our patience, not for the sake of fame or anything else: “And for the sake of your Lord, be patient.” (Sura Al-Mudathir No. 74, verse 7)

3- Patience is one of the traits of the prophets and the key to Paradise: “Or did you suppose you would enter Paradise untouched …” (Sura Al-Baqarah, No. 2, verse 214)

4- Patience, when kept in the face of the calamities and the Divine trials is the criterion for cognition of the true

profile of those who are patient: “And most certainly We will try you until We have known those among you who exert themselves hard, and the patient, …” (Sura Muhammad, No. 47, verse 31)

5- Patience leads one to receive Allah’s blessings: “Those are they on whom are blessings and Mercy from their Lord, …” (Sura Al-Baqarah, No. 2, verse 157)

6- Perhaps one of the reasons for sending greetings to the Prophet (p.b.u.h.) and his Ahl-ul-Bayt (a.s.) is that they were among the most patient of the people.

7- Patience with regard to faith is just like the head as for the body. The Prophet (p.b.u.h.) remarks: “Patience is a part of Faith, just like the head and the body.” (Bihār, vol. 9, p. 203)

8- Patience categorizes the hierarchy of those who deserve Paradise: “These shall be rewarded with high places because they were patient, …” (Sura Al-Furqān, No. 25, verse 75); “And He will reward them for their patience, with a garden and clothes of silk (in Heaven).” (Sura Insān, No. 76, verse 12)

9- Patience has got a hierarchy; and we read in an Islamic tradition that patience in case of calamities has got 300 degrees; in case of religious worship has got 600 degrees, and with regard to restraining from sins has got 900 degrees. (Bihār, vol. 71, p. 92)

10 Throughout the Qur’ān, one finds that only the reward for those who are patient is so vast and is indefinitely unlimited: “ … only the patient will be paid back their reward in full without measure.” (Sura Az-Zumar, No. 39, verse 10) Alongside patience, the glorious Qur’ān has also dealt with the issue of gratitude as well. It also alludes to the

1- fact that difficulties also constitute blessings: “… for every patient, grateful one.” (Sura ’Ibrāhīm, No. 14, verse 5)

2- ‘Patience’ is involved in the will of Imam Hussayn (a.s.) passed down to his son, Hadrat Sajjād (a.s.): “ O my son! Be patient with the Truth even if it is bitter!” (Bihār, vol. 70, p. 184)

3- Sometimes, there are several kinds of patience observed in one occasion; as in the case of Hadrat ’Ibrāhīm (a.s.) in sacrificing Ishmael, in which case, patience with regard to obedience and submission to the will of Allah, as well as patience with regard to the calamity are involved and are required.

4- Patience, among all, stands at the top of all perfections and virtues.

25 وَالَّذِینَ یَنقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِیثَاقِهِ وَیَقْطَعُونَ مَآ أَمَرَ اللَّهُ بِهِ أَن یُوصَلَ وَیُفْسِدُونَ فِی الأَرْضِ اُوْلَئِکَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ 25. “ And there are those who break the covenant of Allah after its confirmation and cut asunder what Allah has commanded to be joined, and make mischief in the earth; they, theirs shall be the curse and theirs shall be the evil abode.”

Commentary: verse 25

In some former holy verses, the traits of the possessors of intellect were explained.

As the good and evil can well be differentiated once they are compared and juxtaposed against each other, the Qur’ān recounts here some of the main traits of the ones who incite corruption and those who have lost their true sense of reasoning where it says:

“ And there are those who break the covenant of Allah after its confirmation and cut asunder what Allah has commanded to be joined, and make mischief in the earth; they, theirs shall be the curse and theirs shall be the evil abode.”

In fact, all of their ideological and scientific corruptions can be summarized in the following three categories:

1- Breaking of the Divine testaments which includes the inherent testaments, the rational testaments, and, finally, the religious testaments.

2- Cutting off relationships, the relationship with Allah, the relationship with Divine religious leaders, the relationship with people, and the relationship with one’s own self.

3- The last part, which is the consequence of the above two, is the corruption on the earth.

Explanations:

1- The Qur’ān refers to a group who have the opposite of the attributes which characterize the good prominent traits of the possessors of intellect as in their keeping of their promise and relationships with whatever Allah has preordained. That is, they break their promises and cut off the relationships which have been commended to be established. Thus, there are ‘evil abodes’ designated for them instead of ‘Ultimate abodes’.

2- Corruption on the Earth: There are actions dealt with in the Qur’ān which are attributed to individuals, among which the Pharaoh has been noted as an example of those who incite corruption. The Qur’ān concerning him says: “… Verily he was one of the mischief-makers.” (Sura Qasas, No. 28, verse 4). Actions like homicide, destruction of tillage and generation, inciting and provoking differences, and murder are also among the corruption cases on the earth. (Sura Al-Baqarah, No. 2, verse 205). The Qur’ān considers ‘execution’ or amputation for punishing of the ‘corrupt ones on the earth’. And as for those who have ambitions in their thinking for corruption, the Qur’ān considers them as the ones who are deprived from the Divine blessings on the Day of Resurrection.

3- Imam Sajjād (a.s.) writes in his will to his son: “Abstain from association and avoid the company of those who cut off their relationship with their relatives, for I have

found them cursed in the Qur’ān”. (Bihār-ul-’Anwār, vol. 74, p. 197)

Messages:

1- The separation of man from Allah is the turning point in the onset of deviations.

2- Cutting off of the relationship with one’s kinds is one of the capital sins, for Allah (s.w.t.) has vowed as to their punishment.

26 اللَّهُ یَبْسُطُ الرّ ِزْقَ لِمَن یَشَآءُ وَیَقْدِرُ وَفَرِحُوا بِالْحَیَاةِ الدُّنْیَا وَمَا الْحَیَاةُ الدُّنْیَا فِی الأَخِرَةِ إِلاَّ مَتَاعٌ 26. “ Allah enlarges the sustenance for whomever he pleases and straitens (it for whomever He wishes) and they rejoice in the life of the world, while the life of the world beside the Hereafter is naught but a temporary enjoyment.”

Commentary: verse 26

The amplification and the straitening of one’s means of subsistence has been attributed to Allah in this verse, but it goes without saying that the acts of Allah, the Wise, are planned according to pragmatism and are philosophical, as some of its reasons can be seen explained in some verses of the Qur’ān and in the Islamic quotations. For instance, committing sin causes changes in the life and means of subsistence of many individuals.

We read in the supplication of Kumayl that: “O’ Allah: Forgive those sins of mine which change the course of the blessings which you have bestowed upon me.”

At times, the differences, which exist in one’s means of subsistence, are because of the trial of these individuals. ‘Sura Al-Baqarah, No. 2, verse 155’ says: “And We will surely test you (all) with something of fear and hanger and loss of property, lives and fruits; but give glad tidings to the (stead fast) patient.”

At times, being deprived is due to the deprivation which is inflicted on other people from their rights, like the garden which burned under fire, which Sura Al-Qalam No. 68 has

made allusion to. At other times, lack of concentration on the circumstances of orphans results in straitening of one’s means of subsistence. “Nay! But you honour not the orphans.” (Sura Al-Fajr, No. 89, verse 17)

What is important is the fact that we must not feel rude and arrogant once our means of subsistence is amplified, forgetting everything; nor must we become desperate of everything when our means of subsistence is at stake, for the Divine system is one which is based on His Wisdom and has got trial basis, and it is not based on luck, chance and good omens.

Anyway, usually those who are affluent in their means of subsistence and are given sustenance in abundant, tend to forget it and ignore the Hereafter, sticking to the mortal world and its beauty, while this worldly life is nothing else but limited in its scope and is a mortal one as compared to the Hereafter, for the latter is immortal. The verse says:

“ Allah enlarges the sustenance for whomever he pleases and straitens (it for whomever He wishes) and they rejoice in the life of the world, while the life of the world beside the Hereafter is naught but a temporary enjoyment.”

Explanations:

1- One’s means of subsistence depends on Him alone. It is not dependent upon one’s shrewdness, bigotry, breaking of testaments, and cutting off of those relationships which probably require disbursing and giving away.

2- Low scale for means of subsistence is also allocated according to a divine philosophical echelon which is predetermined already.

Section 4:Remembrance of Allah Sets Hearts at Rest

Point

Allah leaves to go astray whomsoever He wills, and He guides towards Him whomsoever turns to Him – The Wrath of Allah shall reach the disbelievers.

27 وَیَقُولُ الَّذِینَ کَفَرُوا لَوْلآ اُنزِلَ عَلَیْهِ ءَایَةٌ مِن رَّبّ-ِهِ قُلْ إِنَّ اللَّهَ یُضِلُّ مَن یَشَآءُ وَیَهْدِی إِلَیْهِ مَنْ أَنَابَ 27. “ And those who disbelieve say: ‘Why has a sign not been sent down upon him from his Lord?’ Say: ‘Verily Allah leaves to stray whomever He wills and guides unto Himself whomever turns (to Him in repentance)’.”

Commentary: verse 27

As there are so many topics of discussion concerning monotheism, resurrection and the mission of prophecy of the Prophet (p.b.u.h.) included in this Sura, this verse deals once again with the Prophet of Islam’s call, discussing one of the criticisms of those obstinate dissidents, saying that the pagans claim why it is that no miracle has been bestowed upon him from his Lord as they demanded. The verse says:

“ And those who disbelieve say: ‘Why has a sign not been sent down upon him from his Lord?’ …”

They expect that the Prophet (p.b.u.h.) sits in isolation as an extraordinary being while each one of them calls on him and asks him to perform a miracle he must bring it on their request. No sooner they ask for the miracle than he has performed. Even, not withstanding that, they do not accept the faith if they are willing to do so!

Responding them, the Qur’ān answers that the Prophet should tell them that Allah lets whomever He wants go astray, and whoever returns to Him will be led by Him. The verse continues saying:

“… Say: ‘Verily Allah leaves to stray whomever He wills and guides unto Himself whomever turns (to Him in repentance)’.”

Allusion is made to the fact that their deficiency is not a matter of miracles; rather that their deficiency is from within themselves. Their obstinacy, fanaticism, ignorance, and the sins which hinder and obstruct the road to success, cause them to disbelieve.

Anyway, every prophet must have a sign from his Lord to prove his claim of his prophetic mission, which is called ‘miracle’. This miracle is naturally in some particular and identical affairs. But those obstinate persons who did not intend to accept the truth, asked the Prophet (p.b.u.h.) for miracles on their own request based upon their whims. Were they to stop being obstinate, the Qur’ān by itself would provide them with the greatest miracle.

Sometimes, food and water is detrimental to the sick. However, this harm does not imply that there is anything wrong with the food or water. On the contrary, it is for the sake of their illness. Certainly, those who are mentally sick, in accepting the Divine and pure verses are upset like the ones whose body is ill, for they will be provoked as soon as they are confronting the truth, and they become obstinate immediately following its presentation, then they turn away from the Truth. And this is the very meaning of /yudill/ (leaves to stray) mentioned in the verse.

A Discussion on Leading and Misleading.

Divine leadership is of two kinds: the primary leadership and the supplementary leadership.

The Divine leadership concerns all mankind. The Qur’ān says: “Verily We showed him the Way, …”⁽¹⁾However, supplementary leadership only concerns those who have already accepted the former general guidance. For instance, take the case of a teacher who offers his course in an identical and monotonous way to all his students. After sometime, he tends to do more favor to those of his students who are more strenuous and hard-working. The Qur’ān says: “And (as for) those who follow the right direction, He increases them in guidance …”⁽²⁾

And there are those who refuse to accept all the Divine verses as the Qur’ān says about them. “And there never came unto them any sign from the signs of their Lord but they turned away from it…” (Sura Al-’An’ām, No. 6, verse 4) “And had We sent down unto you a book, written on a paper, so that they touched it with their own hands, certainly (still) the disbelievers would have said: ‘That is naught but a manifest sorcery’.” (Sura Al-’An‘ām, No. 6, verse 7) “… And (even) if they witness a miracle, they will not believe in it, …” (Sura Al-’An‘ām, No. 6, verse 25). Would there be any other way of dealing with them except restraining them from favors and stamping them with the discarding seal?

Anyway, Allah is Wise and Just and He does all according to “… He guides whomever He pleases …” (Sura Al-Baqarah, No. 2, verse 142), and “… leaves to stray whomever He wills …” (verse under discussion), and “… Allah provides with

sustenance for whomever He wills …” (Sura Al-Baqarah, No.

2, verse 212), and “He will forgive him whom He wills” and “He will punish whom He wills …” (Sura Al-Baqarah, No. 2, verse 284), and “He creates whatever He pleases …” (Sura ’Āl-i-‘Imrān, No. 3, verse 47). All the above are to be rendered into the basis of His Justice, Wisdom, Grace, and Favour.

That is, once He says: “… He guides whomever He pleases, …” it does not imply that He leads, regardless of all criteria, whomever He wants. As one can conclude, from other verses, on one occasion He considers ‘Faith’ as the condition for being led, saying: “… and whomever believes in Allah, He guides aright his heart…” (Sura At-Taqābun, No. 64, verse 11). Elsewhere, securing of consent of Allah along with taking the right path are deemed necessary for being led. It says: “With it Allah guides whomever follows His pleasure into the ways of safety, …” (Sura Al-Mā’idah, No. 5, verse 16). Or once He says: “… He leaves to stray whomever He wills…”⁽¹⁾, in another verse, He considers immoderation, hesitation and skepticism as factors for such a case of being misled. It says: “…Allah misleads him who is extravagant, a doubter.” (Sura Al-Mu’min, No. 40, verse 34)

Anyway, if the opening of a container faces the sky the rain will enter into it, but if the opening of it faces the earth, it will not be filled with any rain and snow. So is the case with the man whose soul aspires towards material things. It is obvious that such a person will not benefit from the Divine spirituality. The Qur’ān says: “That (Divine wrath) is because they have preferred the worldly life over the Hereafter, and definitely Allah does not guide the infidel people.” (Sura An-Nahl, No. 16, verse 107)

Explanations:

1- The obstinate pagans often demand new miracles every moment. The issue in question is not an outstanding miracle. Rather, it is their inherent enmity. “… Why has a sign not been sent down upon him …”

2- Allah’s way of treatment is concerned with leading all people: “Verily, it is incumbent on Us to lead (them).” (Sura Al-Layl, No. 92, verse 12). However, if someone took to the deviant path, Allah would ascribe to him his punishment in the form of being misled. “… Allah leaves to stray whomever He wills …”.

3- Submission and humility in face of Allah is the key to one’s salvation and guidance “…and guides unto Himself whomever turns (to Him in repentance).”

4- Leading people is up to Allah, yet His leading will be confined to those who show their preparedness already for His leadership.

28 الَّذِینَ ءَامَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِکْرِ اللَّهِ أَلاَ بِذِکْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ 28. “ (The guided are) those who believe and their hearts are set at rest by the remembrance of Allah. Behold! By Allah’s remembrance (only) the hearts are set at rest.”

Commentary: verse 28

Those who acknowledge the unity of Allah and accept His attributes and the prophetic mission of His Prophet (p.b.u.h.) and embrace whatever has been revealed from Him, and their hearts are set at rest by the remembrance of Allah, allow Allah to soothe their hearts regarding His blessings and rewards with the thought of Him, and of His grace and favors, for Allah’s promise is decisive and nothing will soothe the anxious hearts better than his Divine truthful promises.

To remember Allah does not mean merely paying lip service to Him, though it is one of the clear examples of thinking of Him. For what counts is thinking of Allah in all circumstances, in particular, at the time of committing sin.

Thinking of Allah brings with it numerous blessings, including:

1- The remembrance of His blessings leads one to show his gratitude for Him.

2- The remembrance of His Power causes one of putting his trust in Him.

3- The remembrance of His favours serves as the source of our love for Him.

4- The remembrance of His Wrath and fury inspires awe of Him in us.

5- The remembrance of His magnitude and greatness causes one’s humility and submission towards Him.

6- The remembrance of His Omniscience in the open and hidden serves as an impetus for our chastity.

7- The remembrance of His forgiveness and generosity serves as our source of hope and repentance.

8- The remembrance of His justice serves as an impetus for our austerity and piety.

9- Man is searching the extremes and he wants absolute perfection. However, as everything, except Allah, is finite and is accidental in itself, it cannot leave one’s heart in rest. In contrast to those whose hearts are set at rest by the remembrance of Allah, there are also some ones whose scope of mind and vision are limited and are content with so little in this world.

10- The prayers consist of the remembrance of Allah and are the source of one’s comfort. The Qur’ān says: “… establish prayer for My remembrance.” (Sura Tā Hā, No. 20, verse 14)

The holy phrase “Behold! By Allah’s remembrance (only) the hearts are set at rest.” might mean that by Allah’s remembering you, your hearts will be at peace. That is, once we know that Allah is remembering us and we are in His presence, our hearts will be at peace. As Hadrat Noah (a.s.) found peace of heart by means of the Divine words: “And make you the Ark under Our eyes, …” (Sura Hūd, No. 11, verse 37) And, Imam Hussayn (a.s.) found peace of mind while uttered it at the time of martyrdom of his son Ali Asqar, by expressing: “It is easy over me for verily it is before Allah.” Or, it is cited in ‘Arafah supplication: “O Reminder of the reminders.”

Query: This verse remarks that all minds, and that of a believer in particular, find their peace by the remembrance of Allah, but some other verses denote that whenever the faithful believer remembers Allah, his heart trembles. Sura Al-’Anfāl, No. 8, verse 2 says: “Verily believers are only those who, when Allah is mentioned, their hearts quake, …” Can this kind of trembling be compatible with one’s peace of mind? What is the justification for that?

Answer: To imagine how the two incompatibles, that is the peace of mind and trembling of one’s heart, can be present at the same time in one person, the following examples can be leading. First: Sometimes, one has peace of mind when he has made all kinds of preparations while, at the same time, he is anxious and fears the consequences as well. The example of it is a specialized surgeon who is confident of his knowledge and job though at the time of operation of a VIP he still has his anxieties.

Secondly: the children find their peace of mind once they are with their parents, while at the same time, they fear them too.

Thirdly: Sometimes, one is happy and has his peace of mind since he knows that whatever unpleasant happens is for his trial, development and promotion. However, he is going to be anxious for not being sure whether he will succeed in his duties or not.

Fourthly: Once the believers go on reading the Qur’ānic verses of punishment, Hell or of the Divine outrage, they start trembling all over. However, once they read the holy verses concerning blessings, garden of Eden and paradise, they find a sweet kind of peace of mind which brings them warm feelings.

Imam Sajjād (a.s.) says in Abu Hamzah Supplication: “Whenever, I remember my sins (and Your justice and Your

wrath), I cry, but when I consider Your grace and Your forgiveness, I regain hope.” As an evidence for this meaning, the writer of Al-Mīzān, the Late, quotes the Qur’ān to be its documentation: “… whereat do shudder the skins of those who fear their Lord, then their skins and their hearts become pliant to the remembrance of Allah …” (Sura Az-Zumar, No. 39, verse 23). That is, one is anxious at first though he finds peace of mind gradually.

Fifthly: He who ignores the remembrance of Allah, does not have peace of mind, in which case life becomes troublesome for him. The Qur’ān says: And whoever turns away from My remembrance, verily for him is a life straitened …” (Sura TāHā, No. 20, verse 124)

Factors of Encourage and Peace of Mind:

There may be many different causes for one’s certainty and peace of mind. However, at the top of all those factors stands specifically one’s awareness and knowledge.

1- He who is aware of the fact that his slightest piece of work will be accounted for he is hopeful on his job properly and has peace of mind thereby. Sura Az-Zilzāl, No. 99, verse 7 says: “So, whoever has done an atom’s weight of good shall behold it.”

2- He who knows that he is created out of the Divine favor, wisdom, and blessings, he is calm and hopes for and confident of Allah’s bounteousness. The Qur’ān says: “(It will be said to some) O’ you serene soul!” “Come back to your Lord well-pleased (with Him) and well-pleasing (Him),” (Sura Al-Fajr, No. 89, verses 27 and 28). This means that the addressing of the Beneficent comes, saying: O’ Heavenly confident and peaceful self, ‘always remembering Allah’! Return, now, to your Lord

as you are pleased with His eternal blessings and He is content with your good deeds. Return and stay in line alongside My particular servants and enter My Paradise and Garden of Eden. It is for this reason and following His remarks in this noble verse that the faithful and intimate believers are always hopeful. As an example, one finds the Late Ayatullah-ul-‘Uzmā Imam Khomaynī, (may he rest in peace in Paradise), remarks at the end of his very important will that: “I am departing from you while having peace of mind, and I am confident in heart, while I am happy from within and while I am hopeful in spirit for Allah’s grace and forgiveness.”

3- He who knows that Allah is All-Wise and Omniscience, and He has not created anyone in vain, is optimistic.

4- He who knows that his leader and his Imam is a perfect man, elected by Allah, and is innocent of every deviance and error, will be having peace of mind. “… Verily I have appointed you an Imam (leader) for mankind. …” (Sura Al-Baqarah, No. 2, verse 124)

5- He who knows that his way of life is obvious and his future is going to be better than before, is confident in his soul. “While the world to come is better and more lasting.” (Sura ’A‘lā, No. 87, verse 17)

6- He who knows that Allah loves the righteous has warm feelings with regard to his righteous deed.

Factors Which Generate Anxiety and Worries.

One of the most common diseases of the present century is worries and anxieties, for which various reasons have been mentioned. The symptoms of this disease include, isolation, depression, inferiority complexes and purposelessness. A depressed person becomes so because of finding that nothing is in line with his wishes, while the one must not abandon

altogether those few instances which might be in keeping with his wishes for the sake of not having obtained all that he has desired. A depressed person thinks as to why all people do not love him while such a thing is impossible in the case that even Allah and Gabriel also have got enemies. Therefore, one must not expect that all love him.

A depressed person thinks that all people are bad, while it is not so, and Allah, addressing the angels who thought so, answered them negatively.

A depressed person thinks that all the unpleasant things come from outside his self, while the main causes of frustration have their origin in reactions generating from within ourselves.

An anxious person is worried at the onset of every activity and thus he feels lonely and scared.

For repelling such a mood, Hadrat Ali (a.s.) says: “When you are afraid of something, cast yourself in it.” (Bihār-ul-Anwār, vol. 71, p. 362)

This means that you may make yourself involved in whatever you are scared of, for fear of everything exceeds its own limits.

An anxious person worries as what will occur in future. This case may be treated by trusting Allah and by one’s own perseverance.

As one has been frustrated in some of his affairs, he may worry as to be frustrated in all circumstances.

As one relies on individuals and some powers which are not sustaining, one will be anxious and worried once those sources of power are shaken.

Briefly, and concisely, such cases as lack of gratitude for one’s services by the people, feelings of guilt, fear of death,

being brain-washed by the family as to the lack of one’s power to cope with problems and his lack of knowledge of those things, and jumping to conclusions are some of the factors which cause anxieties and can be adequately dealt with by Allah’s remembrance, His power, His amnesty, and His favor which all bring one’s peace of mind. The verse says:

“ (The guided are) those who believe and their hearts are set at rest by the remembrance of Allah. Behold! By Allah’s remembrance (only) the hearts are set at rest.”

29 الَّذِینَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ طُوبَی لَهُمْ وَحُسْنُ مَأَبٍ 29. “ Those who believe and do righteous deeds; joy is for them, and a goodly (final) return.”

Commentary: verse 29

People are in four categories:

I. Believers: Those who both believe and their acts are righteous.

II. Pagans: Those who are neither believers nor their acts are decent.

III. The evil-doers: Those who are believers but their acts are not righteous and decent.

IV. The hypocrites: Those who are not believers but their apparent acts are decent.

The Arabic term /tūbā/ is either an infinitive, or it is the feminine gender of /’atyab/ which means ‘the best’. We have not got any example specific to this meaning in the verse to include all the utmost good ones. Perhaps, we have it in a quotation that /tūbā/ is a tree which has its roots in the house of the Prophet (p.b.u.h.) and that of Ali (a.s.), and its branches cast their shadow over the faithful⁽¹⁾, in which case this serves as an allegory that all the good have their origin in pledge of and are somehow connected to the celestial leaders.

When some short-sighted persons criticized the Prophet (p.b.u.h.) as to “ Why you kiss Fātimah Zahrā (a.s.) so much?” He (p.b.u.h.) said: “When I was taken to Paradise at the night of Mi‘rāj, I ate from the fruit of the ‘Tūbā tree’ out of which

Fātimah (a.s.) has been originated and appeared, and whenever I desire the scent of Paradise, I smell my daughter, Fātimah”⁽¹⁾.

The success of the unbelievers and those who are distanced from good acts is not profound. As Hadrat Ali (a.s.) says: “There is no good in pleasures which are ensued by the Fire of Hell” ⁽²⁾

Explanations:

“ Those who believe and do righteous deeds; joy is for them, and a goodly (final) return.”

30 کَذَلِکَ أَرْسَلْنَاکَ فِی اُمَّةٍ قَدْ خَلَتْ مِن قَبْلِهَآ اُمَمٌ لّ-ِتَتْلُوَا عَلَیْهِمُ الَّذِی أَوْحَیْنَآ إِلَیْکَ وَهُمْ یَکْفُرُونَ بِالرَّحْمَنِ قُلْ هُوَ رَبّ-ِی لآ إِلَهَ إِلاَّ هُوَ عَلَیْهِ تَوَکَّلْتُ وَإِلَیْهِ مَتَابِ 30. “ Thus did We send you among a nation before whom (other) nations have (come and) passed away, in order that you might recite to them whatever We have revealed to you, whereas they reject the Beneficent (Allah). Say: ‘He is my Lord, there is no god but He; on Him only I rely, and unto Him is my return.”

Commentary: verse 30

We have already discussed about the Divine blessings which are conferred upon the people who are believers and the righteous and the rewards they deserve.

Now, Allah (s.w.t.) deals with the blessing of the prophetic mission bestowed on the highly-esteemed Prophet of Islam (p.b.u.h.), implying that as We provided the believers and the righteous with the blessings of reward, We designated your Ummat with the utmost blessing of your celestial prophetic mission. Some commentators have argued that this signifies that: As We commissioned prophets for previous nations, We thus also sent you for the nation of Islam. Your nation is not the first one. Before this nation, there have also been other nations and tribes as well. The verse says:

“ Thus did We send you among a nation before whom (other) nations have (come and) passed away, …”

The main purpose and objective of your heavenly mission is to read to them the Qur’ān, which is Our revelation revealed to you, so as to enable them to engage in meditation about its

instructive contents and topics and learn admonitions and draw lessons from them.

However, the tribe of Quraysh are blasphemous about ‘Rahmān’ (the Beneficent) and say that they know ‘Allah’, but they do not know Rahmān (The Beneficent). The Prophet (p.b.u.h.) was commanded to tell them that ‘Rahmān’ (The Beneficent) is his Lord, the One Whom they deny and ignore, and Who is unique and peerless. The Beneficent is his Creator and his administrator to whom he has left all his affairs to administer, and he has made allegiance to His obedience and submit to His verdict. And his return is towards Him and his repentance involves Him alone. The verse continues saying:

“… in order that you might recite to them whatever We have revealed to you, whereas they reject the Beneficent (Allah). Say: ‘He is my Lord, there is no god but He; on Him only I rely, and unto Him is my return.”

Explanations:

1- The prophetic mission of the blissful Prophet (p.b.u.h.) has occurred among the nation of Arabs, yet other verses of the Qur’ān are explicit in declaring that he is the prophet of all nations. “And We have not sent you but to all mankind …” (Sura Sabā, No. 34, verse 28)

2- The prophetic mission of the godly prophets is a Divine tradition and it is based on His grace and His blessings. And the duty which is incumbent on the prophets is conveying the Divine revelations and ordinances to the people.

3- Reasons and rationale for our faith in Allah and the issues involved are: His Lordship (my Lord), His Unitarianism (there is no god but He), His provision of asylum for all (I rely only on Him), and our return is to Him (unto Him is my return).

31 وَلَوْ أَنَّ قُرءَاناً سُیّ-ِرَتْ بِهِ الْجِبَالُ أَوْ قُطّ-ِعَتْ بِهِ الأَرْضُ أَوْ کُلّ-ِمَ بِهِ الْمَوْتَی بِل لِلَّهِ الأَمْرُ جَمِیعاً أَفَلَمْ یَیْأْسِ الَّذِینَ ءَامَنُوا أَن لَوْ یَشَآءُ اللَّهُ لَهَدَی النَّاسَ جَمِیعاً وَلاَ یَزَالُ الَّذِینَ کَفَرُوا تُصِیبُهُم بِمَا صَنَعُوا قَارِعَةٌ أَوْ تَحُلُّ قَرِیباً مِن دَارِهِمْ حَتی یَأْتِیَ وَعْدُ اللَّهِ إِنَّ اللَّهَ لاَ یُخْلِفُ الْمِیعَادَ 31. “ And if there were a Qur’ān by which the mountains were moved or the earth were cloven asunder with it, or the dead were made to speak thereby, (still they would not believe). But the affair is Allah’s altogether. Have not those who believe yet known that if Allah had willed He would certainly have guided all the people? And (as for) those who disbelieve, there will not cause to afflict them

because of what they do a calamity, or it will alight close

to their habitation, until Allah’s promise comes.

Verily Allah will not fail the tryst.”

The Occasion of the Revelation:

Some great commentators have claimed that this holy verse has been revealed in response to a group of pagans of Mecca who were sitting next to the door of Ka‘bah and had sent after the Prophet (p.b.u.h.) who hoping to lead them, came to them. They said that if he wanted them to follow him, he should remove back the mountains of Mecca by his Qur’ān so that the tight and limited land there would become vast. They told the Prophet (p.b.u.h.) that he considered himself no less in rank than Dawūd for whose sake Allah had conquered the mountains; or he should conquer wind for them as it was over dominated by Sulaymān; or he should enliven his grandfather

‘Qasiy’ (the grandfather of Quraysh) because Jesus (a.s.) used to make the dead alive, and he was no less than him.

At this time, the verse was revealed implying that what they said was because of their obstinacy and not for embracing the Faith.

Commentary: verse 31

As was already mentioned in the discussion of the occasion of revelation, this verse was revealed in response to the pagans’ pretexts which were raised owing to their obstinacy and not for the sake of embracing the faith. They asked for performing extemporarily miracles from the Prophet (p.b.u.h.). Allah says:

“ And if there were a Qur’ān by which the mountains were moved or the earth were cloven asunder with it, or the dead were made to speak thereby, (still they would not believe). But the affair is Allah’s altogether. …”

However, all of these are at His disposal and thus He does whatever He deems fit.

Nevertheless, you are not seeking the truth and if you were, you could be content with the signs which have already been exposed to you by the Prophet (p.b.u.h.).

Then, the Qur’ān adds:

“… Have not those who believe yet known that if Allah had willed He would certainly have guided all the people? …”

But, He will never do so, because such a compulsory faith lacks any value and is devoid of all kinds of spirituality and development which man needs.

Then the verse implies that the pagans are always at the stake and mercy of the invasion from pounding calamities for their deeds, which are damaging and devastating to them in the

form of the fights of the Islamic warriors. The verse continues saying:

“… And (as for) those who disbelieve, there will not cause to afflict them because of what they do a calamity, …”

And in case that such disasters are not inflicted upon them within their houses, they enter near their houses so as to provide lessons for them and be shaken in order to return to Allah. The verse says:

“… or it will alight close to their habitation, …”

And such warnings will continue ever more till the ultimate decree of Allah will be issued.

Such an order might concern and be an allusion to death or reference to the Day of Judgment, or, as some claim, it may be a hint to the ‘Conquest of Mecca’ which devastated the last bastion of the enemies. The verse adds:

“… until Allah’s promise comes. …”

Anyway, Allah’s promise is decisive and He will never break His promise or deviate from its conditions. The verse concludes:

“… Verily Allah will not fail the tryst.”

Explanations:

1- This holy verse explains the utmost climax of the hostility and obstinacy of the pagans, just like verse 111 of Sura Al-’An‘ām which says: “And even if We sent down the angels to them, and the dead spoke to them and We mustered all things before them, (even then) they would not believe, …”

2- The Qur’ān is a Book which has shaken what has been firmer than mountains and has enlivened those who have been deadlier than the mortally dead. It has

provided life for the dead mind and souls and the stone-hearted ignorant Arab people, and if there were a Book to be able to move mountains, and rise the dead, it is this same Qur’ān.

2- One may conclude from remarks made by Imam Kāzim (a.s.) that there are clues and secrets in the Qur’ān by which one can conquer nature.

Incidentally, do not expect all to accept the Faith as hostility and obstinacy are both inherent incurable diseases of human societies. If one is seeking after the Truth, one miracle is more than enough for him to accept the Faith. But, if someone is obstinate, he may ignore even the most explicit miracle.

3- Miracles are under Allah’s control and not to be incited on proposals and whims of obstinate people. In the meantime, Allah’s Will is toward voluntary guidance of man, and it is not based on their compulsion and toward forceful scrutiny.

4- Pagans must expect strikes from Allah on their country and on their borders and the Divine warnings sometimes come to us directly and are directed toward us and sometimes they come indirectly and are directed to others and the regions in our neighboring. “… And (as for) those who disbelieve, there will not cause to afflict them because of what they do a calamity, …” The pagan people are always in the course of devastating and pounding catastrophes and extensive accidents because of their paganism and their heinous deeds, namely wars, famine, massacre, entanglement, etc., so that they may witness the punishment of their evil and viscous deeds and be therefore warned against them.

Section 5 : Messengers of Allah Were Mocked at

Point

Mockers of the truth given respite but shall be requited and brought low – The disbelievers shall be chastised in this world as well as in the Hereafter and the punishment for them in the Hereafter will certainly be more grievous and lasting.

32 وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِن قَبْلِکَ فَاَمْلَیْتُ لِلَّذِینَ کَفَرُوا ثُمَّ أَخَذْتُهُمْ فَکَیْفَ کَانَ عِقَابِ 32. “ And messengers before you were certainly mocked at, but I gave respite to those who disbelieved, then I seized them (in My Wrath); then (see) how was My retribution?”

Commentary: verse 32

Addressing the Prophet (p.b.u.h.), He proclaims in this verse that you are not the only one who is confronted various requests and proposals for explicit miracles by this pagan group and who is mocked and ridiculed by them. This matter has a long record in the history of the prophets and many of the prophets prior to you were also mocked and ridiculed. However, We did not punish those pagans immediately. On the contrary, we provided them with a second chance so as to enable them to wake up and return to the path of the truth or, at least, to be provided with a sufficient ultimatum. For, though they are vicious and guilty, there is still room for Allah’s favor, grace, and wisdom. The verse says:

“ And messengers before you were certainly mocked at, but I gave respite to those who disbelieved, …”

Anyway, this opportunity and delay does not mean that their punishment is a forgotten affair. Therefore, We then captured them after the expiry of the date of their respite. And so did you note or witness as to how our punishment was? This fate will also be the destiny awaiting your obstinate nation as well. The verse continues saying:

“… then I seized them (in My Wrath); then (see) how was My retribution?”

33 أَفَمَنْ هُوَ قَآئِمٌ عَلَی کُلّ ِ نَفْسٍ بِمَا کَسَبَتْ وَجَعَلُوا لِلَّهِ شُرَکَآءَ قُلْ سَمُّوهُمْ أَمْ تُنَبّ-ِئُونَهُ بِمَا لاَ یَعْلَمُ فِی الأَرْضِ أَم بِظَاهِرٍ مِنَ الْقَوْلِ بَلْ زُیّ-ِنَ لِلَّذِینَ کَفَرُوا مَکْرُهُمْ وَصُدُّوا عَنِ السَّبِیلِ وَمَن یُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ 33. “ Is He then Who watches every soul as to what it earns (like the idols)? And yet they ascribe partners to Allah. Say: ‘Name them! Do you inform Him of something (partners) He does not know in the earth, or is it (just) a show of words?’ Rather, to those who disbelieve their devising are made to appear fair seeming, and they are kept back from the (right) path; and whomever Allah leaves to stray, for him there will be no guide.”

Commentary: verse 33

How is it that you align and consider Allah as a counterpart for the idols?

The Qur’ān then returns to the issue of monotheism and paganism in this verse. It addresses the people with this clear evidence and asks: Can one put Him on a parity? Is He Who overlooks all and is the protector and guardian of all, and witnesses the action of all equal with the one who lacks all the above characteristics? The verse says:

“ Is He then Who watches every soul as to what it earns (like the idols)? …”

To supplement His previous discussion and to present an introduction for the next discussion, He asserts:

“… And yet they ascribe partners to Allah. …”

Allah provides answers for them using different methods immediately. At first He commands:

“… Say: ‘Name them! …”

That is, how would you consider as counterparts for Allah the Almighty, a number of anonymous beings which lack any title and value, and are ineffective?

Secondly, as about the issue which predisposes one to ask how such partners exist for Allah whom He is not aware of their existence despite His Omniscience. The Qur’ān inquires:

“… Do you inform Him of something (partners) He does not know in the earth, …”

Thirdly, the fact is that you yourselves are not confident from the bottom of your heart that such a thing may exist, is evident from uttering the words ‘shadowy appearance’ in which there is no correct concept implied and you have sufficed to it. The Qur’ān continues saying:

“… or is it (just) a show of words?’ …”

It is for this reason that these pagans call on Allah when they are caught in the hard entanglements of life, for they know clearly in their hearts that the idols are of no use.

Fourthly, as the pagans lack a correct understanding and as they imitate and follow blindly their whims, they are not able to judge rationally and correctly.

It is for this reason that they are misled and seduced in this manner. However, in the view of the pagans, their lies have been decorated (and as a result of their inner wickedness are of the opinion that their thinking is identical with reality). The verse says:

“… Rather, to those who disbelieve their devising are made to appear fair seeming, …”

And they have been obstructed from Allah’s path.

And whomever Allah considers as seduced, that is, after delivering ultimatum on him, no other one can lead him and direct him to the right path. The verse continues saying:

“… and they are kept back from the (right) path;”

‘The Divine astray’ signifies the reaction of one’s own incorrect behaviour which are misleading for him, and as this trait and quality has been involved in such acts, they are being attributed to Allah. The verse says:

“…and whomever Allah leaves to stray, for him there will be no guide.”

Incidentally, the fact that Allah is ‘the guardian of all’ denotes that He administers all affairs, is the protector of everything, is qualified and capable for them, superintends, records and registers everything, and whoever departs from the knowledgeable, single, unique and protecting Allah, will be entangled in the abyss of paganism and polytheism.

34 لَّهُمْ عَذَابٌ فِی الْحَیَاةِ الدُّنْیَا وَلَعَذَابُ الأَخِرَةِ أَشَقُّ وَمَا لَهُم مِنَ اللَّهِ مِن وَاقٍ 34. “ There is chastisement for them in the life of the world, and the chastisement of the hereafter is certainly more grievous, and for them shall not be against (the Wrath of) Allah any protector.”

Commentary: verse 34

The Qur’ān makes allusions in this verse to the painful punishments which will face them in this world and the hereafter. These chastisements naturally include defeats, frustrations, misfortunes, damaging to one’s reputation and so forth. It implies that there are punishments for them in this world, and the punishment of the hereafter is harder and more intensive, for it is eternal, physical and spiritual, coupled with all kinds of discomfort. The verse says:

“ There is chastisement for them in the life of the world, and the chastisement of the hereafter is certainly more grievous, …”

And if they think that there is any way out of these, or they contemplate on some means of defense, they are making a grave mistake, for, nothing will protect them from Allah’s Wrath. The verse continues saying:

“… and for them shall not be against (the Wrath of) Allah any protector.”

Explanations:

The punishment in the Hereafter is hard, for:

I. All means and devices will be cut in the Doomsday. “…and their ties (between them) are cut asunder.” (Sura Al-Baqarah, No. 2, verse 166)

II. Kinship will be of no use: “… there shall be no ties of relationship between them on that day, …” (Sura Al-Mu’minūn, No. 23, verse 101)

III. No sacrifices will be accepted. A culprit is ready to sacrifice all his kin and even the entire world: “… the guilty one would fain redeem …” (Sura Al-Ma‘ārij, No. 70, verses 11 to 16)

IV. Offering apologies is not useful: “The Day on which the excuse of the unjust shall not benefit (them) …” (Sura Al-Ghāfir, No. 40, verse 52)

V. One’s friends mind their own business and abandon one another: “And friend shall not ask friend.” (Sura Al-Ma‘ārij, No. 70, verse 106)

VI. It is continuous and everlasting: “Abiding therein forever, the torment shall not be lightened for them …” (Sura Al-Baqarah, No. 2, verse 162)

VII. No alleviation would be condescended to: “… the torment shall not be lightened for them. …” (Sura Al-Baqarah, No. 2, verse 162)

VIII. It will be both bodily and spiritual: “Taste you (this)! Verily you are Mighty, full of Honour!” (Sura Ad-Dukhān, 49)

35 مَثَلُ الْجَنَّةِ الَّتِی وُعِدَ الْمُتَّقُونَ تَجْرِی مِن تَحْتِهَا الاَنْهَارُ اُکُلُهَا دَآئِمٌ وَظِلُّهَا تِلْکَ عُقْبَی الَّذِینَ اتَّقَوا وَعُقْبَی الْکَافِرِینَ النَّارُ 35. “ The likeness of the Garden (of bliss) which the pious are promised, (is such that) beneath it rivers flow, its fruits and its shades are everlasting. This is the End of those who keep from evil, and the End of the unbelievers is the Fire.”

Commentary: verse 35

From among the methods of education in the Qur’ān, one can cite comparison and evaluation among individual’s cases and the end-result of the truth and the untruth. Therefore, as the future of the pagans was already explained in the previous verse, the ultimate destiny of the men of virtue is being discussed in his verse so that one can select his own way of life with a more and better understanding when comparing the two.

Therefore, this noble verse deals with Resurrection and specifically with the blessings of Paradise and with the infernal punishments. At first, it says:

“ The likeness of the Garden (of bliss) which the pious are promised, (is such that) beneath it rivers flow, …”

The second attribute relating to the Gardens of the Paradise is that their fruits are everlasting and perennial. They are not of the sort of this world in which case the fruits are seasonal and appear only in certain seasons, or under certain circumstances. In this life, the fruits sometimes disappear altogether in some years because of pestilence and for unforeseen reasons. Their shadow is also eternal. The verse says:

“… its fruits and its shades are everlasting. …”

One can conclude from this sentence that the Gardens of the Paradise have no autumn and one may conclude still further that illumination of light, or similar to it, also exists in Paradise in its nature.

At the end of the holy verse, after recounting the three-fold characteristics of Paradise, the Qur’ān implies: Such is the ultimate destiny of the devout and the pious, though the fate of the pagans is Fire and inferno. The verse says:

“… This is the End of those who keep from evil, …”

In this beautiful meaning, the blessings of Paradise have been explained in detail and with delicacy. However, with regard to the inhabitants of Hell, He remarks in a short, harsh, and rough tone:

“… and the End of the unbelievers is the Fire.”

Anyway, Paradise is a compensation for one’s virtuosity and it will not be offered to anyone undue.

The reward of the devout and self-abstaining from the worldly sins, is eternal happiness in Hereafter. “… its fruits and its shades are everlasting.” And whatever one can make out of the Paradise is similar and like that one, “the likeness of the Garden (of bliss)…”. Otherwise, the Paradise is not to be comprehended fully by some limited beings such as us.

36 وَالَّذِینَ ءَاتَیْنَاهُمُ الْکِتَابَ یَفْرَحُونَ بِمَآ اُنزِلَ إِلَیْکَ وَمِنَ الأَحْزَابِ مَن یُنکِرُ بَعْضَهُ قُلْ إِنَّمَآ اُمِرْتُ أَنْ أَعْبُدَ اللَّهَ وَلآ اُشْرِکَ بِهِ إِلَیْهِ أَدْعُوا وإِلَیْهِ مأَبِ 36. “ And those people to whom We have given the Book will rejoice in what has been sent down to you. And of the clans are some who deny a part of it. Say: ‘Verily, I am commanded to worship Allah and not to associate (aught) with Him. Unto Him (only) I invite (you), and unto Him is my return’.”

Commentary: verse 36

Of course, accepting the verses is important, however, their acceptance and embracing of them eagerly and with joy is of more significance.

The different kinds of reactions of the people as to the revelation of the verses of the Qur’ān have been alluded to in this verse. It illustrates how the truth-seeking individuals and the truth-loving ones embraced and submitted to whatever was revealed to the Prophet of Islam (p.b.u.h.) while the hostile and obstinate individuals started their opposition to it. It says:

“ And those people to whom We have given the Book will rejoice in what has been sent down to you. …”

That is, the Truth seekers from among the Jews and the Christians and the like of them are happy for the revelation of these verses to you, because, on the one hand, they witness that as consonant and harmonious with the signs and symbols which they have at their disposal, while, on the other hand, they are finding it as a source of freedom and salvation for themselves from the vices generated by the superstitions of

seemingly scholars of Christian and Jewish and the like of them which have placed them under the yoke, and thus have deprived them of the intellectual freedom and human development.

Then the Qur’ān implies that, however, some parties negate parts of the verses which have been revealed to you. The verse says:

“… And of the clans are some who deny a part of it. …”

The purpose in mind of these disbelieving groups has been the population of the Jews and of the Christians who were not submitting even to their own faith and in face of their own celestial Book because of their tribal and religious fanaticism which had dominated them. They were in fact some groups and parties which followed only their own line.

It might also concern those pagans who had no specific religion or way of life. Rather, they were groups and parties which were dispersed originally, though their opposition to the Qur’ān and Islam had made them united.

At the end of the holy verse, He commands the Prophet (p.b.u.h.) that he must be headless with regard to this and that one’s opposition and obstinacy. On the contrary, he should stand in line with his original and direct path and state that he is only commissioned by Allah to worship the only Allah and does not associate any partners for Him; and that he calls and directs to Him and his return, and every one’s return is to him. The verse says:

“… Say: ‘Verily, I am commanded to worship Allah and not to associate (aught) with Him. Unto Him (only) I invite (you), and unto Him is my return’.”

Here allusion is made to the fact that the true monotheist and real theist has no other lines and schedule to follow except submission to all of Allah’s commandments.

37 وَکَذَلِکَ أَنزَلْنَاهُ حُکْماً عَرَبِیّاً وَلَئِنِ اتَّبَعْتَ أَهْوَآءَهُم بَعْدَ مَا جَآءَکَ مِنَ الْعِلْمِ مَالَکَ مِنَ اللَّهِ مِن وَلِیٍّ وَلاَ وَاقٍ 37. “ And thus have We sent it (the Qur’ān) (as a true) authority in the Arabic, and if you follow their low desires after what has come to you of knowledge, there shall not be for you against Allah any guardian or a protector.”

Commentary: verse 37

The appointment of the prophets and the revelation of the celestial Books are the wise Divine way of treatment. Therefore, He implies in this verse that as We sent the people of the Book and the former prophets celestial Books, We also revealed this Qur’ān to the Prophet of Islam (p.b.u.h.) while it contains clear and obvious commandments. The verse says:

“ And thus have We sent it (the Qur’ān) (as a true) authority in the Arabic, …”

It is cited in the commentary of Majma‘-ul-Bayān: The reason as to why the Qur’ān has been called commandments is that there are commandments in it as to what is allowed and what is prohibited. And the reason why it is called Arabic is that its bearer has been an Arab prophet. In other words, the application of the word /‘arabiyyan/, mentioned in the verse, is a reference to the fact that the language of the Messenger of Allah (p.b.u.h.) has been Arabic, for which reason Allah’s way of treatment has been such that every prophet must communicate His Book through the language of his own people and, hence, He remarks in Sura ’Ibrāhīm, No. 14, verse 4: “We sent no prophet except the ones who communicated in the language of their own people.”

And, in order that we know that Allah has no kinship with anyone, and even if the prophets supposedly go a wrong way, they will be faced with the Divine punishment, addressing the Prophet (p.b.u.h.) with a threatening and decisive tone of voice, the Qur’ān implies that: if he follows their whims after having been briefed, he will receive Divine punishment and no body will be able to protect and preserve him as against Allah’s power. The verse says:

“… and if you follow their low desires after what has come to you of knowledge, there shall not be for you against Allah any guardian or a protector.”

Although there was certainly no probability for the Prophet (p.b.u.h.) to be deviant with such a stage of chastity, knowledge and awareness, this meaning makes it clear that Allah entertains no special relationship with any one. Even if the Prophet (p.b.u.h.) enjoys an elevated position, it is because of his submission servitude, faith, and his perseverance.

It has been cited in the Majma‘-ul-Bayān that although this meaning is addressed to the Prophet of Islam (p.b.u.h.), the main objective is his followers.

Section 6:The Two Witnesses of the Truth

Point

An Apostle can produce a miracle only with the permission of Allah – Every nation has a fixed term – The Mother or the Basic Book with Allah – Allah’s decision irreversible – Sufficient with a witness of the Truth is Allah and he with whom is the knowledge of the Book (the Qur’ān)

38 وَلَقَدْ أَرْسَلْنَا رُسُلاً مّ-ِن قَبْلِکَ وَجَعَلْنَا لَهُمْ أَزْوَاجاً وَذُرّ ِیَّةً وَمَا کَانَ لِرَسُولٍ أَن یَأْتِیَ بِاَیَةٍ

إِلاَّ بإِذْنِ اللَّهِ لِکُلّ ِ أَجَلٍ کِتَابٌ

Commentary: verse 38

The appointment of the prophets is one of the Divine ways of treatment, and performing of miracles is not achieved on request or upon the wishes of people. On the contrary, it occurs with Allah’s permission.

Incidentally, the prophets used to live like other people and they had wives and children. The verse says:

“ And indeed We sent Messengers before you, and appointed for them wives and children; …”

Imam Sādiq (a.s.) said: “We are the children of Hadrat Muhammad (p.b.u.h.) and our mother has been Fātimah (a.s.). And Allah has given none of the prophets anything which has not been provided for Hadrat Mohammad (p.b.u.h.).” Then, he recited the above mentioned verse: (Bihār, vol. 24, p. 265)

And in another quotation, he (a.s.) remarks: “We are the descendents of the Messenger of Allah.” (Tafsīr-ul-Burhān, and ‘Ayyashī)

At the end of the verse, the Qur’ān declares that there is a book for everything which Allah has ordained, therein everything is recorded like one’s life-span, death, and other affairs each of which is subject to the time when Allah has assigned according to His Own discretion. The verse says:

“… and it was not for any Messenger to bring a sign (miracle), but by Allah’s permission. For every term there is a book prescribed.”

39 یَمْحُواْ اللَّهُ مَا یَشَآءُ وَیُثْبِتُ وَعِندَهُ اُمُّ الْکِتَابِ 39. “ Allah effaces out whatever He pleases and He confirms (similarly), and with Him is the Mother (Basic Source) of the Book.”

Commentary: verse 39

The Qur’ānic sentence “Allah effaces out whatever He pleases and He confirms (similarly)” presents a universal law which has been alluded to in the various Islamic texts. It states that the actualization of the various beings and events in the world follows two stages:

The stage of decisiveness within which no changes may occur, (and it has been referred to in the verse as ‘the Mother of the Book’). The other stage or the second stage, within which changes may occur, is referred to, here, as the effacement and confirmation stage. The verse says:

“ Allah effaces out whatever He pleases and He confirms (similarly), and with Him is the Mother (Basic Source) of the Book.”

At times, these two stages are referred to as ‘the Preserved Table’ and ‘the Effacement and Confirmation Tablet.’ It seems as though no alteration can find its way in one of the above Tables and it is completely preserved, while the other Table is prone to undergo changes, something may be written on it and then can be wiped out or something else be written instead of it.

Imam Bāqir (a.s.) has been quoted as saying: “There are some events which are certain to happen while there are others which are dependent on some conditions and circumstance with Allah, each of which He deems He precedes it and each

of which He wills He effaces it and confirms the other, as He chooses.” (Tafsīr Burhān, vol. 2)

Anyway, according to what is concluded from the verses of the Qur’ān and quotations, all pre-ordained Divine acts are of two kinds.

1- Those matters which should be everlasting and thus their laws are also perennial like the verses which say: “My word shall not be changed, …”⁽¹⁾and where it says: “every thing has its exact measurement before Allah.⁽²⁾Or where it implies that Such pre-determined acts are kept recorded in the preserved table: “In a guarded tablet …”⁽³⁾and “It is a written Book,” “Those who are drawn near (to Allah) shall witness it.”⁽⁴⁾

2- Those matters which are uncertain and their expediency depends on the people’s behaviour, such as people’s repentance from sin which is ensued by forgiveness as it is expedient, or donation to charity which is expedient for the repulsion of calamities, or oppression and cruelty which causes Divine punishment for the corruption which goes with it; that is, Allah is not confined in His administration of the universe as His infinite wisdom and His Omniscience and because of the change of conditions, He can introduce changes in His system of creation and laws.

It goes without saying that such changes are not signs of His ignorance or reconsideration or His regret, but they are based on His Wisdom and changes in conditions or the end of the cycle of that matter. The Glorious Qur’ān

has many examples for this meaning, among which are the following:

I-“… Call upon Me, I will answer you …” (Sura Qāfir, No. 40, verse 60). Man can obtain one’s interests with supplication calling and prayer and changes his own destiny.

II- “… Allah may after that bring about reunion.” (Sura At-Talāq, No. 65, verse 1) The Divine law is not constantly the same everywhere. Probably, Allah introduces a new plan with the emergence of the necessary conditions.

III- “… every moment He is in a state (of glory).” (Sura Ar-Rahmān, No. 55, verse 29) That is, He tends to a particular task in completing His grace and blessings to people.

IV- “… but when they turned aside, Allah made their hearts turn aside, …” (Sura As-Saff, No. 61, verse 5).

V- “And if the people of the towns had believed and kept from evil, We would have certainly opened up for them blessings …” (Sura Al-’A‘rāf, No. 7, verse 96) Allah’s wrath course will be diverted by His grace and blessings.

VI- “Verily Allah does not change the condition of a people until they change their own condition. …” (Sura Ar-Ra‘d, No. 13, verse 11) Allah does not change the destiny of any nation unless they alter themselves.

VII- “Except him who repents and believes and does good deed; so these are they of whom Allah changes the evil deeds to good ones; …” (Sura Al-Furqān, No. 25, verse 70).

VIII- “… but if you revert (to your sins) We shall (also) revert (to Our punishment), …” (Sura Al-’Isrā, No. 17, verse 8).

Question: If the knowledge of Allah is identical with His Essence and it is unchangeable, then whatever there has been in His knowledge must be executed, otherwise, it is identical with ignorance.

Answer: Allah’s knowledge is based on the system of means and devices. That is, He knows that if such an instrument is used it will result in a specific conclusion, and if the other one is used such a thing will ensue; and thus His knowledge is not apart from the knowledge of causes and devices. (Shahīd Mutahharī)

One of the criticisms, which is proposed by the Sunni people as against the Shiites, is that they claim: The Shi‘ites regard /bidā’/ (change in an earlier divine ruling, or heresy) for Allah, and they imagine that /bidā’/ means change in the Divine knowledge and discovery of the offence for Allah. While what the Shi‘ites have in mind is not so and their objective is the appearance of something which we human beings imagined the reverse of it before.

The Arabic term /bidā’/ in creation is like ‘abrogation in law’. That is, as if we consider by the appearance of a regulation or a verdict that it is binding and continuous, while after sometime we notice that it has been changed. Certainly, it does not follow that the law-maker has been regretting or he has been ignorant of it. Rather, the circumstances have led to these changes in the law, just like a prescription which the physician changes in accordance with the existing conditions of the sick. However, as soon as the patient’s mood changes, the physician issues a new prescription. Therefore, similar to the case of abrogation in the verses, which in fact is regarded

as a kind of /bidā’/, and is accepted by all of the Islamic sects, they must also accept /bidā’/ in this very stated sense. Thus, /bidā’/ signifies our ignorance and not of Allah’s ignorance.

Some Examples of /bidā’/:

1- We thought that when Allah ordered Hadrat ’Ibrāhīm (a.s.) to decapitate his son, He wanted Ishmael (a.s.) to be killed and his blood be shed on the earth. But, it was later revealed that the Divine Will had been to put the father to the test and not to kill the son.

2- Concerning the issue of Allah’s having a date with Hadrat Mūsā (a.s.), we thought that the course of supplication and talking to Allah would take 30 nights: “And made an appointment with Moses for thirty nights, …”,⁽¹⁾however, we found later that the course has been for forty nights from the beginning. At first 30 nights and later 10 nights were added.

3- We thought that the qiblah of the Muslims has been Bayt-ul-Muqaddas forever. However, the verses clarified for us the change of qiblah, telling us that our constant qiblah has been Ka‘bah.

4- When the signs of Allah’s wrath appeared, even Hadrat Yūnus (a.s.) became confident that the Divine punishment was certain to come and that his infidel nation would perish. Thus, he went out from among the people, but the people accepted the faith and Allah’s wrath was removed: “… except the people of Jonah (Yūnus)?

When they believed, We removed from them the penalty…”⁽¹⁾

Anyway, the meaning of /bidā’/ is not Allah’s ignorance and changing of His knowledge, for Allah knew from the beginning that the blood of Ishmael would not be shed; or the course of Moses’ supplication and talking to Allah would last for forty nights; the qiblah of the Muslims would be Ka‘bah; and the nation of Yūnus would deserve being saved. However, the apparent picture of the commandments and events were such that man had a different thought. Thus, no change has occurred in the Divine knowledge and it is we whose view has undergone changes.

In this stated sense /bidā’/ has got numerous educational implications, among which is that man is hopeful for changes of conditions till the last minutes of his life. The spirit of trust enlivens in him and he will not fall into the trap of outward aspects. Thus man’s faith in the invisible world and Allah’s power may increase; and by way of repentance, donations and prayers, he seeks to change the course of accidents and the Divine wrath.

Imam Sādiq (a.s.) has remarked: “Allah has pledged faith in /bidā’/ accompanied with Unity from all prophets.” In another tradition, we are advised that whoever thinks that a new problem has been clarified for Allah which He did not know already, we should try to avoid him⁽²⁾.

Explanations:

1- Allah has open hands for changes in the system of creation and divine religion: “Allah effaces out whatever He pleases …”

2- Allah has not left the creation process to itself. “Allah effaces out whatever He pleases and He confirms (similarly) …”

3- The obliteration or reconfirmation of the laws, which govern the universe, are in His Own hands.

4- The effacement and the confirmation of the laws done by Allah are based on His Knowledge and Wisdom. “…and with Him is the Mother (Basic source) of the Book.”

5- The world of creation has a registry book in which all events are recorded.

Some Traditions:

1- Amir-ul-Mu’mineen Ali (a.s.) has been quoted as having asked the Prophet (p.b.u.h.) with regard to the above verse, and he (p.b.u.h.) said: “I illuminate your eyes with the interpretation of this verse and I also illuminate the eye of my Ummah after me by its interrelation: Charity given in its proper place, and kindness to one’s parents and achieving any other good deeds, done in a correct manner, convert unhappiness into happiness, and prolong one’s life, and prevent dangers.” (Al-Mīzān, vol. 11, p. 419)

Allusion is made here to the fact that happiness or wretchedness is not an unavoidable matter. Even if man has done certain jobs which align him along the line of the wretched ones, he can still change his position and his destiny by turning to good things, especially helping and serving the people, since the room for these affairs is ‘the Table of effacement and confirmation’ and not ‘the Mother of the Book’!

Imam Ali-Ibn-il-Hussayn, Zany-ul-‘Ābidīn (a.s.) has also been quoted as saying:

“If there were not one verse in the Qur’ān, I would foretell for you all the events of the past and the future until the Day of Resurrection.” The one quoting the tradition says he asked which verse he (a.s.) meant. He answered: “Allah said: ‘Allah effaces out whatever He pleases and He confirms (similarly), and with Him is the Mother (Basic Source) of the Book’.”

This tradition provides the reason that at least a part of the knowledge of the great leaders of the religion, regarding the different events, concerns ‘the Table of effacement and confirmation’, and ‘the Preserved Table’, with all its traits, is peculiar to Allah, and He instructs only those parts of it that He deems worthy to those special servants whom He considers as suitable.

2- Imam Bāqir (a.s.) has been quoted as saying: “Some events are certain to happen and they do become realized. And there are some other events which are depended on conditions and are conditional before Allah; whichever He deems fit, He will give it the priority and whichever He pleases, He will efface out, and whichever He pleases, He will confirm.” (Al-Mīzān, vol. 11, p. 419)

Therefore, we have it in a tradition from Imam Sādiq (a.s.) who said:

“Allah, Almighty and Glorious, sent no prophets except that He took these three pledges from him: Confession as to be subservient and subject to Allah; negation of all kinds of paganism; and the acceptance of this creed that Allah gives priority to whatever He pleases and delays whatever He pleases.” (’Usūl-i-Kāfī, vol. 1, p. 114 and Safīnat-ul-Bihār, vol. 1, p. 61)

In fact, the first testament is concerned with obedience and submission to Allah, and the second one relates to the campaign against the paganism, and the third one relates to the

subject of /bidā’/, the result of which is that man’s destiny is in his own hands and by changing the conditions, he can be covered by Allah’s favor or by His punishment.

Finally, the Shi‘ite scholars, basing their argument on the above, are of the opinion that when /bidā’/ is attributed to Allah, it may be rendered as /’ibdā’/, that is, the appearance of something which was not apparent formerly and what would not be predicted.

As for attributing this matter to the Shi‘ites, that they believe that Allah sometimes regrets His Own acts or becomes aware about what He did not know already, is of the greatest crimes and is of the most unforgiving accusations.

Therefore, some of the Imams have been quoted as saying: “He who believes that something will be revealed and exposed to Allah today which He was not aware of yesterday, then such a person must be abhorred and detested.” (Safīnat-ul-Bihār, vol.1, p. 61)

40 وإِن مَّا نُرِیَنَّکَ بَعْضَ الَّذِی نَعِدُهُمْ أَوْ نَتَوَفَّیَنَّکَ فَإِنَّمَا عَلَیْکَ الْبَلاغُ وَعَلَیْنَا الْحِسَابُ 40. “ And We will either let you see part of what We promise them or cause you to die, for your duty is only to make (the Message) reach them, while (calling them) to account is on Us.”

Commentary: verse 40

One must conclude of all that what is being observed of Allah’s favour on the Muslims and the Divine punishment over the pagans is only some partial actualization of the Divine promises.

Even the death of such individuals as the dear Prophet of Islam (p.b.u.h.) cannot hinder the actualization of the Divine promises which will be realized at the time when predicted.

Therefore, in this verse, concerning the divine penalties which the Prophet (p.b.u.h.) was promising and they were expecting them and even they criticized as to why his promises were not fulfilled, He says to him: And if parts of what We have promised them would be shown to you in your life-time as of your victory and of their defeat as well as ‘the liberation of your followers and the capture of their followers’ or We would make you pass away before such promises are materialized, under all such circumstances your duty and mission has been to convey your prophetic mission’s message and the settlement of accounts with them is on Us. The verse says:

“ And We will either let you see part of what We promise them or cause you to die, for your duty is only to make (the

Message) reach them, while (calling them) to account is on Us.”

In the meantime, one concludes from this verse that Islam will dominate all other religions, and within the Prophet’s lifetime and after his death, the roots of paganism will be eradicated.

And this meaning is reconfirmed by verse 33 of the Sura At-Taubah which says: “He it is Who sent His Messenger with guidance and the religion of Truth, that He may prevail it over all religions, though the polytheists may detest it.”

Imam Bāqir (a.s.) said: “This process goes on at the time of Hadrat-i-Mahdī (a.j.) when no one will remain on the earth unless he confesses to the prophetic mission of Mohammad (p.b.u.h.).” (Tafsīr-i-Majma‘-ul-Bayān and Burhān)

41 أَوَلَمْ یَرَوْا أَنَّا نَأْتِی الأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا وَاللَّهُ یَحْکُمُ لاَ مُعَقّ-ِبَ لِحُکْمِهِ وَهُوَ سَرِیعُ الْحِسَابِ 41. “ Do they not see that We come unto the earth and reduce it from its sides? And (were) Allah commands, there is no reverser for His command, and He is swift in reckoning.”

Commentary: verse 41

We read in various Islamic quotations that the objective of reducing the sides of the earth means the loss of lives of the great scholars. (Tafsīr Nūr-uth-Thaqalayn)

One must take lessons from the history and the ultimate end of the life of the predecessors, and thus not to be skeptic about the promises and the testaments of Allah.

The termination of governments and personalities depend on the Divine Will, and the theocracy and the commands of Allah are not vulnerable. The verse says:

“ Do they not see that We come unto the earth and reduce it from its sides? And (were) Allah commands, there is no reverser for His command, …”

Incidentally, it is clear that the meaning of ‘the earth’ in here is the inhabitants of the earth. That is: ‘Do they not notice the reality that the tribes, civilizations, and governments are constantly falling and are being annihilated?’ And this provides a warning to all people, including the good and the evil, even in cases of the scholars and the learned men of human communities in which once a member of them dies, the entire world may sometimes suffer from shortcomings, which case is self-explanatory and shaking.

Then the holy verse implies that the administration and the issuing of decrees are His Own monopolies and no one else is in a position to reject those commands or obstruct His decrees, and He is fast in setting accounts. The verse says:

“… and He is swift in reckoning.”

42 وَقَدْ مَکَرَ الَّذِینَ مِن قَبْلِهِمْ فَلِلَّهِ الْمَکْرُ جَمِیعاً یَعْلَمُ مَا تَکْسِبُ کُلُّ نَفْسٍ وَسَیَعْلَمُ الْکُفَّارُ لِمَنْ عُقْبَی الدَّارِ 42. “ And indeed those before them devised, but the devising altogether is Allah’s; He knows what every soul earns, and the unbelievers soon will know for whom is the Ultimate abode.”

Commentary: verse 42

The Qur’ān closes ranks with whatever is other than Allah in order to enable all to concentrate on Him and on Him alone, despairing from others. For instance, it says: “… Verily the glory is wholly Allah’s, …”⁽¹⁾Once you appeal to others for the sake of acquiring prestige and good reputation, beware that all prestige and honour is for Him alone. Elsewhere, the Holy Qur’ān says: “… that the Power is wholly Allah’s, …” ⁽²⁾All powers are His. And in this verse, it says: “but the devising altogether is Allah’s”, in order that man would not tend to others for obtaining prestige, power, and politics.

One of the best examples of Allah’s devising is His offering of a respite to the deviants in such a manner that they feel that they are on the right track. However, Allah has repeatedly said in the Qur’ān that the pagans must not think that their respite signifies Allah’s love unto them. On the contrary, He respites them to fill their pot to the fullest.

Anyway, the pagans who were before them, played tricks on the believers, mixing their paganism with tricks and they did all this to refute the prophets.

As Allah obliterated all their tricks, He will do the same with this lot as well. The verse says:

“ And indeed those before them devised, but the devising altogether is Allah’s; …”

Therefore, Allah returns their tricks to themselves and He will provide clear evidences for His servants. No one’s traits are hidden from Allah whether they are good or bad, as he is knowledgeable unto all that there is to be known. The verse continues saying:

“… He knows what every soul earns, …”

That is, Allah is aware of all tricks which are played on the Prophet (p.b.u.h.), and he obliterates them all, revealing His religion.

Here, Allah threatens them by saying that they will soon learn as whose will be the Paradise. And this happens when the believers will enter the Paradise and the pagans will be sent into Hell. That is, the pagans will realize whether the ultimate happy ending is yours or theirs, which case reveals when Allah makes His religion manifest. The verse continues saying:

“… and the unbelievers soon will know for whom is the Ultimate abode.”

43 وَیَقُولُ الَّذِینَ کَفَرُوا لَسْتَ مُرْسَلاً قُلْ کَفَی بِاللَّهِ شَهِیداً بَیْنِی وَبَیْنَکُمْ وَمَنْ عِندَهُ عِلْمُ الْکِتَابِ 43. “ And those who disbelieve say: ‘You are not a messenger’. Say: Allah is sufficient as a witness between me and you and he with whom is the knowledge of the Book.”

Commentary: verse 43

We read in the first verse of this Sura that whatever is revealed to the Prophet (p.b.u.h.) is identical with the Truth, though most people disbelieve it. We also read in this last verse of the Sura that the pagans refute the prophetic mission of the Prophet (p.b.u.h.). This indicates to the climax of the obstinacy and hostility of the seduced people as against the Divine Messenger and his words of truth. Therefore, it implies in this noble verse that they use a new pretext everyday, and they demand a new miracle, and eventually they claim that he is not a prophet. The verse says:

“ And those who disbelieve say: ‘You are not a

messenger’. …”

Addressing them he should answer them: It was sufficient for them that two persons bear witness between them and him, one of whom was ‘Allah’ and the other one consists of those who have a full command of the knowledge of the Book, of the Qur’ān.

Both parties are aware that I am His messenger: Allah as well as those who are knowledgeable about this Book, that is the Qur’ān. The verse says:

“… Say: ‘Allah is sufficient as a witness between me and you and he with whom is the knowledge of the Book’.”

And this further stresses once again the miraculous nature of the Qur’ān in its different aspects.

As for the sentence “… and he with whom is the knowledge of the Book”, we have got the news which are in proximity of sequential order that the objective in mind is Amīr-ul-Mu’mineen, and in some, that the objective in mind is the Immaculate Imams. However, these quotations do not confirm a monopoly and as we have repeatedly said allusions to cases are made to perfect example or examples, and we claim that if the objective in mind is the glorious Qur’ān, no one else is knowledgeable as to the apparent and the hidden and as to the interpretations of the Qur’ān, having monopoly in such cases except the household of the prophet. As He declares: “… none knows its (hidden) interpretation except Allah and those firmly rooted in knowledge. …” (Sura Al-i-‘Imrān, No. 3, verse 7)

Abū Sa‘īd Khidary says: “I asked the Prophet (p.b.u.h.) about: the Qur’ānic phrase: ‘said he with whom was knowledge from the Book’, (which is found in the story of Solomon). He answered: ‘He was the inheritor of my brother Solomon and replaced him.’ I inquired: ‘Whom is it (the above verse) talking about and to whom allusions are being made?’ He answered: ‘He is my brother Ali Ibn Abi Tālib (a.s.)’.” (Al-Mīzān) The author of Atyab-ul-Bayān claims that we may say the objective in mind of ‘the knowledge of the Book’ is the greatest Name of Allah, of which ’Asif-Ibn-Barkhyā the inheritor of Hadrat Sulaymān, only knew a faction and not more. And Amir-ul-Mu’mineen Ali (a.s.), as well as other Immaculate Imams (a.s.), knew all in its entirety except what was kept by Allah for Himself. Some Islamic traditions denote

that the relationship of the Qur’ānic phrase /min-al-kitāb/ to /‘ilm-ul-kitāb/ is just like a drop with respect to a green sea. Certainly, when one of the companions of Hadrat Sulaymān, who had some partial knowledge of the Book, could at a glance revoke the throne of the queen of Saba before him, how mighty one might be if he possesses all the knowledge of that Book!

According to the quotations, as we said, the objective in mind about whom he has the knowledge of the entire Book is Hadrat Ali (a.s.) and Ahl-ul-Bayt (a.s.).

For further information about these quotations refer to Tafsīr Nūr-uth-Thaqalayn, Tafsīr Burhān, Tafsīr Sāfī, and Tafsīr Kanz-ud-Daqā’iq.

O’ Allah! Open the gates of your blessings to us and provide us with the knowledge of the Book, and engage our souls with the light of the Qur’ān and provide our thoughts with such potentialities that we do not refer to other than You and not to regard anything as supreme once faced with Your Will. Amin.

The End Of Sura Ar-Ra‘d.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

In the Name of Allah, The Beneficent, The Merciful

Sura ’Ibrāhīm (Abraham) No. 14

(Revealed in Mecca)

52 verses in 7 sections

In the Name of Allah, The Beneficent, The Merciful

The Content of Sura ’Ibrāhīm

This holy Sura contains 52 verses which were revealed in Mecca, except the verses 28 and 29 that are about those killed in the Badre campaign and are revealed in Medina.

There are some matters in this Sura relating to the prophetic missions of the prophets, their admonitions, their tidings as well as the prayers of Hadrat-i-’Ibrāhīm (a.s.). According to the commendation of quotations, reading this Sura has got blessings attached to it, among which one may name being secure and feeling of security from disasters, poverty and insanity.

This Sura, owing to its discussion about Hadrat-i-’Ibrāhīm (a.s.), has been named as ‘Sura ’Ibrāhīm’, and like its preceding Suras, such as: Yūnus, Hūd, and Yūsuf, it begins with Alif. Lām. Rā. The first verses of these holy Suras deal with the characteristics of the Qur’ān .

In the Name of Allah, The Beneficent, The Merciful

Part 14, Sura ’Ibāhīm (Abraham), No. 14

Point

(Revealed in Mecca)

52 verses in 7 sections

Section 1: Qur’ān Revealed to Lead Mankind to Light

Point

The Qur’ān was revealed to take out mankind from Darkness and to lead them to Light – Those who prefer this world to the Hereafter are astray – Apostles of Allah were sent to preach the truth in the language of the people to whom they were sent – The ministry of Moses and his guidance to the Children of Israel referred to.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

In the Name of Allah, The Beneficent, The Merciful

1 الر کِتَابٌ أَنزَلْنَاهُ إِلَیْکَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَی النُّورِ بإِذْنِ رَبّ-ِهِمْ إِلَی صِرَاطِ الْعَزِیزِ الْحَمِیدِ

Commentary: verse 1

Similar to some of other suras of the Qur’ān, this Sura begins with the abbreviated letters. What is worth mentioning here is that out of 29 Suras, which begin with abbreviated letters, in 24 of them the words next to them are about the Glorious Qur’ān. This indicates that there is a connection between these two, i.e. the abbreviated letters and the Qur’ān the Lord is perhaps seeking to exhibit that this great celestial Book, with such great meaningful content, that tops in the leadership of all human beings, begins with simple letters of the alphabet, which by itself is a sign of the significance of this Divine miracle.

Anyway, after the mention of the letters Alif, Lam, Ra, He 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), …”

In fact, all the educational objectives, as well as spiritual and material aims of the revelation of the Holy Qur’ān are condensed in this single sentence: ‘leading the people from the darkness to the light’, which means directing them towards enlightenment from the state of utter darkness; or directing the people from the state of darkness of paganism towards the state of illumination of faith; from the state of the darkness of oppression and tyranny towards the state of the enlightenment of justice; from the state of corruption and injustice into the state of righteousness and justice; from sin to piety and virtuosity, and finally from the state of disunity and dispersion into the state of unify.

As the source of all good is the Pure Essence of Allah, and the main pre-condition of understanding of monotheism is

focusing on this very reality, the Qur’ān adds immediately that all of these are achieved in accordance with the permission of people’s Lord: “… by their Lord’s permission, …”

To clarify the issue further for the direction towards enlightenment, the Qur’ān implies that this enlightenment of faith is in the path of the Lord, the Dear and the Praised One. The Lord Whose Glory is a sign of His Power; and His Praised state is a sign of His unlimited favours and blessings. The verse says:

“… into the way of the Mighty, the Praised (One).”

Explanations:

1- To bring people out of darkness into the light has been repeated several times in the Qur’ān. At times, this act is attributed to Allah: “… Allah is the Guardian of those who have faith; He brings them out of the darkness into the light; …” (Sura Al-Baqarah, No. 2, verse 257)

Sometimes, this is attributed to the prophets: “… ‘Bring forth your people from the darkness into the light …” (The current Sura, verse 5).

At other times, it is attributed to the Book, like the verse under discussion.

2- Using metaphors of profanity, disunity, ignorance and skepticism as well as paganism, described as “darkness”, is for the sake that man in these cases is amazed, like the time when he is in darkness.

3- Light is the means for seeing, awakening, movement, guidance and development, as they are all included in the celestial Book and the way of Allah.

4- The Qur’ān is not adequate in itself; the Divine leader is also necessary for guiding the people as well.

5- The philosophy underlying the revelation of the celestial Books, and the prophetic mission of the prophets are concerned with the salvation of mankind from the darknesses: from the darkness of ignorance into the light of knowledge; from the darkness of profanity into the light of faith; from the darkness of disparity into the light of unity, and finally from the darkness of sin into the light of virtue.

2 اللَّهِ الَّذِی لَهُ مَا فِی السَّمَاوَاتِ وَمَا فِی الأَرْضِ وَوَیْلٌ لّ-ِلْکَافِرِینَ مِنْ عَذَابٍ شَدِیدٍ 2. “ Allah, unto Whom belongs whatever is in the heavens and whatever is in the earth, and woe to the unbelievers for severe chastisement.”

Commentary: verse 2

In this verse, a lesson on monotheism is discussed as a way of introducing Allah, where He says:

“ Allah, unto Whom belongs whatever is in the heavens and whatever is in the earth, …”

At the end of the verse, the Qur’ān attracts the attentions, to the issue of Resurrection, after concentration on the original cause of the universe, it implies: woe unto the disbelievers for whom awaits the severe chastisement of the Doomsday. The verse continues saying:

“… and woe to the unbelievers for severe chastisement.”

3 الَّذِینَ یَسْتَحِبُّونَ الْحَیَاةَ الدُّنْیَا عَلَی الأَخِرَةِ وَیَصُدُّونَ عَن سَبِیلِ اللَّهِ وَیَبْغُونَهَا عِوَجاً اُوْلَئِکَ فِی ضَلالٍ بَعِیدٍ 3. “ Those who prefer the life of the world to the Hereafter, and hinder (others) from the path of Allah, and seek to make it crooked. They are in far error.”

Commentary: verse 3

To enjoy oneself in this world is permissible, but to prefer this world to the next is a dangerous thing, for ones adherence to this world, necessarily obstructs him from his worship, spending out of belongings, participating in the Holy War, obtaining the allowed profits, truthfulness, and the performance of religious duties. And, eventually, seeking of worldly pleasures paves the way for paganism and is leading a campaign against religion which consequences aberration.

Therefore, the Qur’ān tends to introduce the pagans in this verse, and it makes their position quite transparent by mentioning three parts of their characteristics so that everybody can recognize them at first sight. At first, it says:

“Those who prefer the life of the world to the

Hereafter, …”

And they sacrifice every thing even their faith and the truth in face of the mean interests, passions, and their low desires. Then the Qur’ān implies that they are not even content with this, but, in addition to their own seduction, they seek to seduce others as well. They stand in the way of the people in order to obstruct them from the path of Allah. Or they even tend to introduce changes in it as well.

In fact, their job is to decorate the low desires and persuade the people to commit sins, frightening them of being honest and pure, while seeking to bring others in line with themselves. Through adding superstitions and all kinds of distortions to it as well as creating dirty and ugly traditions, they try to achieve their objectives. The verse says:

“… and hinder (others) from the path of Allah, and seek to make it crooked. …”

It is obvious that such people distance themselves from the true path in an extensive manner with such qualifications and overt behaviour. Such a state of being misled which makes it an impossibility for them to return to the point of the truth because of its remote distance. However all such conditions and states of mind are the product of their own behaviour. The verse says:

“… They are in far error.”

Incidentally, one must know that obstruction of Allah’s path is not confined to one or two cases. On the contrary, inappropriate propaganda, overt committing of sins, spread of the methods of corruption and of ways of negligence, inciting of skepticism, creating and spreading the means of discord, and spreading of seducing films and publications, misrepresenting the religion of the truth, introducing the wrong kind of people as the identification religious figures, are all among tens of examples of the obstruction of Allah’s path.

4 وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ بِلِسَانِ قَوْمِهِ لِیُبَیّ-ِنَ لَهُمْ فَیُضِلُّ اللَّهُ مَن یَشَآءُ وَیَهْدِی مَن یَشَآءُ وَهُوَ الْعَزِیزُ الْحَکِیمُ 4. “ And We never sent a messenger except with the language of his people, so that he might explain (Our Message) to them clearly; then Allah leads astray whom He pleases and guides whom He pleases, and He is the Mighty, the Wise.”

Commentary: verse 4

The object in mind as of /lisān-i-qaum/ in this verse is not confined only to the language of the people, for it sometimes happens that a speaker speaks in the language of a people though they might not understand him properly.

As Allah remarks in other verses: “So We have made it (the Qur’ān) easy in your tongue …” (Maryam, No. 19, verse 97) Hadrat-i-Mūsā also asks Allah to release his tongue in such a manner that the people understand his words: “And loose a knot from my tongue,” “(That) they may understand my saying.” (Sura TāHā, No. 20, verses 27-28)

The verse under discussion says:

“ And We never sent a messenger except with the language of his people, so that he might explain (Our Message) to them clearly; …”

In the meantime, the purpose of “Allah leads astray” is depriving of obstinate people from His grace. Otherwise if Allah wanted to mislead any one directly, He would neither send any Books, nor would He send any prophet. In other verses we read that Allah misleads the unjust, transgressors, and the lavish persons. That is, man deprives himself from the

divine guidance and paves the way for his own seduction by committing sins and acts of tyranny.

Some commentators have claimed that the subject of /yašā’/ is the people and not Allah. That is, Allah misleads him who wishes himself to be misled and leads the one whom he wishes to be led. The verse says:

“… then Allah leads astray whom He pleases and guides whom He pleases, and He is the Mighty, the Wise.”

He is Omnipotent under all circumstances and as a result of His Glory and Power though He will not mislead any one for no reason as a consequence of His wisdom. However, the first steps are voluntarily taken with their utmost freedom by the servants on the path of Allah (s.w.t.) and then the enlightening rays of guidance are cast and the grace of Allah covers them in their hearts.

Those who have alienated themselves from eligibility of meriting Allah’s approbation because of their obstinacy and fanaticism, and their hostility against the truth and as a consequence of being immersed in the abyss of their passion or tyranny, are deprived from the favour of guidance and are lost in utter darkness.

As it can be seen, the origin and the source of guidance and seduction lay in our own hands.

Incidentally, one must keep in mind that the propagation of the truth by the Prophet (p.b.u.h.), which has been done in the language of his local people, is not incompatible with the cosmopolitan and universal nature of the religion. For, the content of the text or message does not have any particular medium of expression, and, on the recommendation of the Qur’ān, some groups must learn religious matters, whether by going on exodus or by giving up their special favours so as they can teach others.

5 وَلَقَدْ أَرْسَلْنَا مُوسَی بِاَیَاتِنَآ أَنْ أَخْرِجْ قَوْمَکَ مِنَ الظُّلُمَاتِ إِلَی النُّورِ وَذَکّ-ِرْهُم بِاَیَّامِ اللَّهِ إِنَّ فِی ذَلِکَ لاَیَاتٍ لِکُلّ ِ صَبَّارٍ شَکُورٍ 5. “ And indeed We sent Moses with Our Signs (saying): ‘Bring forth your people from the darkness into the light and remind them of the days of Allah. Verily there are signs in this for every patient, grateful (one)’.”

Commentary: verse 5

Allah is alluding in this noble verse to one of the samples of the sending of the prophets as against their contemporary despots for getting them out of the darkness and directing them to light. He says:

“ And indeed We sent Moses with Our Signs (saying): ‘Bring forth your people from the darkness into the light…”

Then, referring to one of the great missions of Moses (a.s.), it remarks:

“... and remind them of the days of Allah. ...”

“The days of Allah” are all those days which stand prominent in the history of mankind.

Each day which marks the beginning of a new chapter and provides an instructive lesson for man and has witnessed the emergence or the uprising of a prophet or has witnessed the downfall of an unruly despot or pharaoh, is considered as “the day of Allah”. In short, on every day when one witnesses that justice is being achieved and an injustice or any innovation has been wiped out, all such days are among the days of Allah.

A tradition quoted from Imam Bāqir (a.s.) indicates that he remarked: “The days of Allah refer to: the day on which the

uprising of the promised Mahdī (a.s.) takes place, and to the day of Return to life, as well as the Resurrection day.”

At the end of the verse the Qur’ān remarks that: in these words and throughout all the days of Allah there are sings for each man and for every persevering, resisting and grateful individual. The verse says:

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

Therefore, the faithful people will neither lose their way when they are having a hard time so that they submit to the events, nor do they become arrogant and negligent during the days of victory and affluence. All they often do is that they constantly show their gratitude towards Allah.

Explanations:

1- Concentration on history leads to and paves the way for one’s patience and gratitude. The remembrance of the catastrophes and of the past bitter events and their removal, makes man grateful and thankful, and once his attention is focused on the resistance of the nations and on their eventual victory, this invites man to patience and perseverance.

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

2- All days are the days of Allah (s.w.t.), though the day of the glorification of Allah’s power is a different matter. (The glorification of His Power is seen through His punishment over the pagans, and the glorification of His favor over the believers is regarded as the days of Allah).

6 وإِذْ قَالَ مُوسَی لِقَوْمِهِ اذْکُرُوا نِعْمَةَ اللَّهِ عَلَیْکُمْ إِذْ أَنجَاکُم مِنْ ءَالِ فِرْعَوْنَ یَسُومُونَکُمْ سُوءَ الْعَذَابِ وَیُذَبّ-ِحُونَ أَبْنَآءَکُمْ وَیَسْتَحْیُونَ نِسَآءَکُمْ وَفِی ذَلِکُم بَلآءٌ مِن رَّبّ-ِکُمْ عَظِیمٌ 6. “ And (remember) when Moses said to his people: ‘Remember Allah’s favour to you when He delivered you from Pharaoh’s people. They afflicted you with evil chastisement, slaughtering your sons, and sparing your women; and in this was a great trial from your Lord.”

Commentary: verse 6

He alludes to one of those Divine days, in this verse, and to those eventful and illuminated days which existed in the history of the Children of Israel, and the mentioning of which provides an appropriate admonition for the Muslims. The Qur’ān, addressing them, implies that you should remember the time when Mūsā told his own nation that they would remember Allah’s blessings and favor at the time when He liberated you from the hands of the Pharaoh’s people. Verily they were punishing you and inflicting the worst kind of chastisement on you, used to decapitate your sons before you and used to keep your wives alive for the sake of service to them. The verse says:

“ And (remember) when Moses said to his people: ‘Remember Allah’s favour to you when He delivered you from Pharaoh’s people. They afflicted you with evil chastisement, slaughtering your sons, and sparing your women; …”

Such has been the case with every colonizing power throughout history that it has always sought to destroy and perish parts of the aggressive, active and resisting powers, or to render useless other sections of such powers, and finally, to weaken other segments so as to utilize them for the sake of and in line with their own interests. The verse continues saying:

“… and in this was a great trial from your Lord.”

Incidentally, such trial and test has not been the case only in connection with the Children of Israel, but it has also been the case with all the nations as well that the day of their liberation and independence from the hands of the despots, has been always remembered as the Divine days.

Section 2:Moses’ Exhortation

Point

Moses exhorts his people to accept the truth – The exhortations of the other apostles of Allah were first rejected – People demanding miracles from the apostles – The disbelievers’ attachment to the false belief and the wrong conduct of their ancestors

7 وَإِذْ تَاَذَّنَ رَبُّکُمْ لَئِن شَکَرْتُمْ لأَزِیدَنَّکُمْ وَلَئِن کَفَرْتُمْ إِنَّ عَذَابِی لَشَدِیدٌ 7. “ And (remember) when your Lord declared: ‘If you be thankful I will certainly increase you (your blessings) and if you be ungrateful, verily My chastisement is indeed severe’.”

Commentary: verse 7

Allah announces that if you are grateful for My favours, I shall augment your favors and if you deny them, My punishment covers all those who are ungrateful and deny them. It says:

“ And (remember) when your Lord declared: ‘If you be thankful I will certainly increase you (your blessings) and if you be ungrateful, verily My chastisement is indeed severe’.”

Imam Sādiq (a.s.) has remarked: “Whoever was given a favor and by his heart made confessions as to having that and thanked Allah with his speech, praising Him, no later would he have finished uttering his words than Allah would have commanded that his blessings be augmented.”

This verse is the most important and the most explicit verse of the Qur’ān in regard to thankfulness due to divine blessings or being ingratitude to them, which has been

discussed after the verse concerning the blessings of freedom and the formation of the Divine government under the leadership of Hadrat-i-Mūsā. This is the secret as to the fact that the Divine government and the godly leaders are the supreme blessings for mankind, and if thanksgiving is not performed for them, Allah will inflict a severe punishment on those who are not grateful.

There are various stages for thanksgiving:

A- Cordial thankfulness, in which case, man regards all the blessings from Allah.

B- Verbal thankfulness consists of uttering the words such as: “ (All) praise belongs to Allah.”

C- Practical gratitude, which comes about as a result of performing religious rituals and spending one’s time along side gaining Allah’s satisfaction and in the service of people.

Imam Sādiq (a.s.) says: “Avoiding sins is (a knid of) being grateful for the favours.” And he also said: “Thanking for Allah’s blessing is done once a person regards all blessings as originated from the part of Allah (and not from his own intelligence, wisdom, reasoning and one’s own struggle or that of other people’s), and that he is content with what Allah has given him, and does not use Allah’s blessings as a means of committing sins, he is really thankful to Allah. Real gratitude consists of the utilization Allah’s blessings for Allah’s ends.” (’Usūl-i-Kāfī, section: Thanks giving). Thankfulness for the Divine blessings is very tiny and unmentionable.

Some Islamic traditions indicate that Allah revealed to Moses: “Thank Me as it is My due!” Moses answered: “It is an impossible act, for each word of thanks requires another word of thanks.” The revelation came: “Your confession as to the fact that you are aware that whatever exists has its origin in Me, is the best way of thanking Me. (’Usūl-i-Kāfī, vol. 4, p 8)

Incidentally, if we use Allah’s blessings in ways other than the path of Allah, we have practiced the act of ingratitude and paved the ground for disbelief and deserve chastisement. The verse says:

“… and if you be ungrateful, verily My chastisement is indeed severe’.”

Several Traditions Concerning Gratitude:

1- Amir-ul-Mu’mineen Ali (a.s.) once said: “Continue (the act of) thanksgiving so as your favour becomes continuous. (Jāmi‘-i-’Ahādīth-ush-Shī‘ah, vol. 13, p. 545)

2- Imam Sādiq (a.s.) said: “There are three things with which provide no harm: praying when one is in difficulty, asking for forgiveness when one is sinning, and showing gratitude when one is affluent.” (Bihār, vol. 75, p. 365)

3- Imam Sādiq (a.s.) also said: “The gratitude for the blessings is avoiding the prohibitions, and the totality of thankfulness is that one says: ‘(All) praise is (only) Allah’s, the Lord of the Worlds’.” (Kāfī, vol. 3, p. 95)

4- Amir-ul-Mu’mineen Ali (a.s.) said: “Thanking for the blessing causes it to be preserved from alteration and guarantees its sustenance.” (Qurar-ul-Hikam, vol. 2, p. 159)

5- Amir-ul-Mu’mineen Ali (a.s.) said: “The result of showing gratitude is the multiplication of the favours.” (Nāsikh-ut-Tawārīkh, vol. 6, p. 145)

6- Amir-ul-Mu’mineen Ali (a.s.) said: “Any blessing for which gratitude is expressed does not terminate; and when ingratitude is shown, it will not last long. (Bihār, vol. 74, p. 420)

7- The holy Prophet (p.b.u.h.) remarked: “The quickest punishment for the sins is (that of) ingratitude of a blessing.” (Safīnat-ul-Bihār, vol. 1, p. 710)

8 وَقَالَ مُوسَی إِن تَکْفُرُوا أَنتُمْ وَمَن فِی الأَرْضِ جَمِیعاً فَإِنَّ اللَّهَ لَغَنِیٌّ حَمِیدٌ 8. “ And Moses said: ‘If you be ungrateful, you and whoso is on the earth, all together, verily Allah is Self-Sufficient, Praiseworthy”

Commentary: verse 8

Our faith or disbelief and our gratitude or our ingratitude will have not any impact on His Inherent Essence.

We must not hold Allah any indebtedness for our faith or acts since Allah is in no need of our deeds.

This holy verse is a confirmation and complementary to the discussion regarding the gratitude and ingratitude, which were referred to in the previous verse. It is said from the tongue of Mūsa Ibn ‘Imran implying that he reminded the Children of Israel that if they and the entire people of the world become disbelievers, showing ingratitude towards the blessings of Allah there will be no harm to Him for He is in no need and is praise-worthy.

“ And Moses said: ‘If you be ungrateful, you and whoso is on the earth, all together, verily Allah is Self-Sufficient, Praiseworthy”

In fact, thanking Allah for His blessings, and accepting the faith are sources of increasing one’s blessings and one’s evolution and pride, otherwise Allah is needless and were all the existing beings to turn ungrateful, His kingdom would remain just intact as ever.

To define the Qur’ānic term /qanyy/ many commentators have claimed that it means withdrawal of ones needs. We have

been of the opinion that it means “possession” and it includes the totality of Attributes of perfection of the Essence, qualities

consisting of knowledge, power, life, sovereignty, splendour, magnitude, loftiness and so on and so forth. They require withdrawal of needs and defects. And the term /hamīd/ embraces the totality of attributes of action, which include all the Divine acts irrespective of creation, nourishment, death, revival, health, disease, blessings and catastrophe, reward, chastisement, needlessness, poverty, development, restraint, tightness, legislation of ordinances, sending prophets on their mission, substituting successors, allocation of duties, and His other acts are all consonant and in accordance with wisdom and expedience, that are correct, appropriate, and timely, all of which signify ‘Justice’ and are among the principles of the Shi‘ite doctrine.

9 أَلَمْ یَأْتِکُمْ نَبَؤُاْ الَّذِینَ مِن قَبْلِکُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِینَ مِن بَعْدِهِمْ لاَ یَعْلَمُهُمْ إِلاَّ اللّهُ جآءَتْهُمْ رُسُلُهُمْ بِالْبَیّ-ِناتِ فَرَدّوا أَیْدِیَهُمْ فِی أَفْوَاهِهِمْ وَقَالُوا إِنَّا کَفَرْنَا بِمَآ اُرْسِلْتُم بِهِ وإِنَّا لَفِی شَکٍّ مِمَّا تَدْعُونَنَآ إِلَیْهِ مُرِیبٍ 9. “ Has not the account of those before you reach you of the people of Noah, and ‘Ād, and Thamūd and those who (came) after them? None knows them but Allah. Their messengers came to them with clear signs (miracles) while they thrust their hands into their mouths, and they said: ‘Verily we disbelieve in (that) which you have been sent with, and verily we are in doubt about that unto which you invite us’.”

Commentary: verse 9

This verse is one of the examples of reminding and calling attention to the Divine days which was dealt with in the fifth verse of the current Sura, where it says: “… and remind them of the days of Allah …”

According to Shaykh-i-Tūsī, (May his soul be sanctified) cited in Tafsīr-i-Tibyān, there are differences between the Arabic words /šakk/ and /rayb/. The former means natural skepticism while the latter signifies that kind of skepticism which is mixed with suspicion and accusations.

A doubt, which may pave the ground for research and acceptance of the truth, is a constructive type and useful type of criticism; while that kind of skepticism which is expressed with regard to the Clear Evidences’, or with regard to miracles

is only of the obstinate and destructive kind of doubt which stands in the way of man for accepting the truth.

Incidentally, one can translate the Qur’ānic holy sentence /faraddū ’aydiyahum fī afwāhihim/ in several ways: A- The dissidents shut the mouth of those who were uttering the truth by putting their hands on their mouth. B- The miracles and the reasons of the prophets were so strong as if they had taken people’s hands and put them on their mouth; alluding metaphorically to the fact that the language of the people was obstructed because of the truth and they had no words to say. C- The opponents of the prophets were so angry that they bit their fingers. D- The opponents of the prophets, at the presence of their prophet, would put their hands on their mouth, metaphorically alluding to the fact that they silence themselves and stop preaching.

Anyway, here the Qur’ān refers to the fate of some groups of previous nations in several verses. Those nations who took to the road of ingratitude as against Allah’s blessings and went on opposing and disbelieving in face of the call of the Divine leaders and their logic. Eventually, the Qur’ān explains their acts to be an emphasis on what was said in the former verse. It says:

“ Has not the account of those before you reach you of the people of Noah, and ‘Ād, and Thamūd and those who (came) after them? …”

Then, it adds:

“… None knows them but Allah. …”

This means that no one is aware of the news of them, except Him.

Then, as a further explanation about their biographies, it implies that their prophets called on them with clear evidences though they put their hands on their mouths because of their

amazement and denial, saying: We are ungrateful for whatever you are sent for, for we are skeptic as to what you call us for, and how would it be possible for us to accept your call despite such a doubt and skepticism? The verse says:

“… Their messengers came to them with clear signs (miracles) while they thrust their hands into their mouths, and they said: ‘Verily we disbelieve in (that) which you have been sent with, and verily we are in doubt about that unto which you invite us’.”

10 قَالَتْ رُسُلُهُمْ أَفِی اللَّهِ شَکٌّ فَاطِرِ السَّمَاوَاتِ وَالأَرْضِ یَدْعُوکُمْ لِیَغْفِرَ لَکُم مِن ذُنُوبِکُمْ وَیُؤَخّ-ِرَکُمْ إِلَی أَجَلٍ مُسَمّی قَالُوا إِنْ أَنتُمْ إِلاَّ بَشَرٌ مِثْلُنَا تُرِیدُونَ أَن تَصُدُّونَا عَمَّا کَانَ یَعْبُدُ ءَابَآؤُنَا فَأْتُونَا بِسُلْطَانٍ مُبِینٍ 10. “ Their messenger said: ‘Is there any doubts about Allah, the Originator of the heavens and the earth?’ He calls you to forgive for you of your sins and respite you till an appointed term. They said: ‘You are nothing but mortals like us; you intend that you turn us away from what our ancestors used to worship. Then bring us some clear authority’.”

Commentary: verse 10

In the previous verse, the pagans told the prophets: “You call us to the way of Allah.” However, in this verse, the prophets told them: “Allah calls you.” That is, our call does not initiate from our side and is not directed towards us. On the contrary, it originates in Allah and terminates in Allah as well.

According to, Zamakhsharī and Marāghī, the promises of the Qur’ān concerning the faithful relate to the forgiveness of all of their sins, while concerning others the case is forgiveness of some of their sins: “… to forgive for you of your sins …”

Anyway, as was explained in the previous verse with regard to the pagans and disbelievers and their lack of faith owing to their skepticism, immediately in this verse, He negates their skepticism with clear reasoning and in a concise statement, saying:

“ Their messenger said: ‘Is there any doubts about Allah, the Originator of the heavens and the earth?’ …”

Probably, the Arabic term /fātir/ (the Originator) refers to the splitting of the preliminary matter mass of the world which we are up-dated about in everyday life of the existing science we read that the totality of the world mass matter consisted of an integrated continuum which burst asunder, revealing and causing the emergence of the globes.

Anyway, here, as in other situations and cases, the Qur’ān insists on the creation of the system the world of existence as well as the creation of the heavens and the earth for demonstrating Allah’s Existence and His Attributes.

Then, it turns to answer the second criticism raised by the opponents whose criticism relates to the issue of the prophetic mission of the prophets. It implies that it is obvious that the Wise and Omniscient Creator of the world does not abandon His servants without a leader. On the contrary, by sending you messengers, He calls you so as to remove your faults and pollutions and forgive your sins. And He gives you a limited amount of time in order that you go through your development process and make the most of your life. The verse says:

“… He calls you to forgive for you of your sins and respite you till an appointed term. …”

In fact, the call of the prophets has had two objectives in mind: The forgiveness of sins and the continuation of life till a pre-fixed date, both of which are in fact having a cause-and- effect for each other. For, a society can continue to live which is on the whole pure from sins and injustice. However, despite all these, the obstinate disbelievers did not accept this enlivening call which was mixed with the evident logic of monotheism. They answered their prophets with the words

which were loaded with obstinacy and non-submission of the truth. The verse says:

“… They said: ‘You are nothing but mortals like us; …”

Moreover you want to keep us from worshipping what our ancestors worshipped. In addition to all these, you must provide us with clear evidences. The verse continues saying:

“… you intend that you turn us away from what our ancestors used to worship. Then bring us some clear authority’.”

11 قَالَتْ لَهُمْ رُسُلُهُمْ إِن نَّحْنُ إِلاَّ بَشَرٌ مّ-ِثْلُکُمْ وَلَکِنَّ اللَّهَ یَمُنُّ عَلَی مَن یَشَآءُ مِنْ عِبَادِهِ وَمَا کَانَ لَنَآ أَن نَّأْتِیَکُم بِسُلْطَانٍ إِلاَّ بإِذْنِ اللَّهِ وَعَلَی اللَّهِ فَلْیَتَوَکَّلِ الْمُؤْمِنُونَ 11. “ Their messengers said (answering) them: ‘We are nothing but mortals like you, but Allah bestows (His) favour on whomever He pleases of His servants; and it is not for us that we bring unto you any authority except by Allah’s permission. And on Allah should the believers rely.”

Commentary: verse 11

The Qur’ān in this holy verse implies that Allah bestows (His) favours on whomever He pleases and appoints him as His prophet, yet, Allah, the Wise, knows who has the capacity and who is capable of performing such a great responsibility. “… Allah knows best where to place His apostleship. …” (Sura Al-’An‘ām, No. 6, verse 124)

Incidentally, the disbelievers and the pagans had two claims to make with the prophets: 1- You are a man like all of us. 2- Perform the miracle which we propose for us.

The answer to these two claims has been provided in this verse. We do accept the fact that we are human beings just like you; but Allah granted us this favour and has provided us with revelations. And as for your claim saying that our miracles must be performed according to your request. This cannot be achieved, for we reserve the right not to perform any miracles without Allah’s permission. Anyway, performing miracles is not our job, so that we tend to isolate ourselves sitting in a

corner and perform extraordinary things with everyone requesting a different miracle as he wishes, thus making perform of extraordinary things into a useless affair, reducing it to a plaything matter. On the contrary, we cannot perform any miracles without the command of Allah. The verse says:

“ Their messengers said (answering) them: ‘We are nothing but mortals like you, but Allah bestows (His) favour on whomever He pleases of His servants; and it is not for us that we bring unto you any authority except by Allah’s permission. …”

Moreover, every prophet does perform miraculous works without being requested by the people in order to prove his legitimacy.

Afterwards, in order to provide the pretenders with a decisive answer regarding their various threats, they clarified their position, saying that all faithful individuals must rely on Allah, the same Almighty to Whose Power all powers are insignificant and useless. The verse says:

“… And on Allah should the believers rely.”

12 وَمَا لَنَآ أَلاَّ نَتَوَکَّلَ عَلَی اللَّهِ وَقَدْ هَدَانَا سُبُلَنَا وَلَنَصْبِرَنَّ عَلَی مَآ ءَاذَیْتُمُونَا وَعَلَی اللَّهِ فَلْیَتَوَکَّلِ الْمُتَوَکّ-ِلُونَ 12. “ And why should we not rely on Allah while He has guided us to our ways (of happiness)? And certainly we will bear patiently whatever hurt you inflict on us; and on Allah (alone) should the reliant rely.”

Commentary: verse 12

The Arabic term /tawakkul/ signifies ‘employing a lawyer or an advocate’. Such a person must have four attributes: perspicacity, honesty in keeping other’s deposits, power, and affection. No one but Allah possesses all these attributes fully. Thus we must trust Him.

Imam Ridā (a.s.) said: “The border of the trust is that, by belief in Allah, you be scared of none.” (Nūr-uth-Thaqalayn). Therefore, that Lord Who leads us will also protect us. Thus, we must solely trust Him.

Therefore, providing transparent justifications for the issue of trust, the prophets said as to why must they not trust Him and ask for His help in all circumstances? Why must they be frightened by the straw powers and threats while He has led them through the ways of happiness? The verse says:

“ And why should we not rely on Allah while He has guided us to our ways (of happiness)? …”

Then, they would continue saying that now that they rely solely on Allah, Who is not vulnerable and is supreme over all things definitely, they should stand against all of disbelievers’ tortures and harms. The verse says:

“… And certainly we will bear patiently whatever hurt you inflict on us; …”

Then, finally, they ended up their speech with these words:

“… and on Allah (alone) should the reliant rely.”

The objective of /tawakkul/ is to enable one not to have feelings of inferiority and weakness when facing with the greatness of difficulties, but by relying on the unending vast power of Allah, he should consider himself as conquering and victorious. Thus, surely such a trust is hope-inspiring and strengthening, and can increase our resistance.

Section 3:The Disbelievers Punished

Point

The disbelievers threaten the Messengers against banishment from their land if they do not return to their creed – The punishment in store for disbelievers.

13 وَقَالَ الَّذِینَ کَفَرُوا لِرُسُلِهِمْ لَنُخْرِجَنَّکُم مِنْ أَرْضِنَآ أَوْ لَتَعُودُنَّ فِی مِلَّتِنَا فَاَوْحی إِلَیْهِمْ رَبُّهُمْ لَنُهْلِکَنَّ الظَّالِمِینَ 13. “ And those who disbelieved told their messengers: ‘We will certainly expel you from our land, or else you return to our creed.’ Then their Lord revealed to them: ‘Certainly We will perish the unjust’.”

Commentary: verse 13

Question: Were the prophets pagan before the onset of their mission when they were requested by the pagans to return to the previous beliefs of pagans.

Answer: Firstly, perhaps the objective in mind of the disbelievers was the return of the prophets to be under to their own control. That is, they used to suggest supposedly you are believers, but you must not stand up against us and you, as well as your companions, deviate from our path.

Secondly, the Arabic word /‘aud/ when is followed with /’ilā/ it means return to the prior condition. However, now that it is followed by /fī/, it denotes change and not returning to the previous condition, which implies change of ideas into their creed.

Thirdly, the idea of returning to paganism probably implies the return of the prophets’ companions and not of the prophets themselves.

Anyway, as is usually the case with the way of life of the illogical people, that they quit the course of reasoning when they become aware of their weaknesses in ideas and in words, abandoning reasoning, they rely on forces and powers. Here, we notice when the prophets demonstrated their sound and explicit way of reasoning, which were discussed in the former verses, the obstinate and pretending pagans told their prophets that they would swear to drive them out of their lands unless they return to pagans’ way of life which was the worshipping of the idols. The verse says:

“ And those who disbelieved told their messengers: ‘We will certainly expel you from our land, or else you return to our creed.’ …”

These unaware and arrogant people perhaps considered all of the lands as their own lands and they did not have any regards for their prophets, even they did not consider them as a compatriot, thus they used to say ‘our land’ while Allah has created the land and all its blessings for the sake of the righteous people.

Then the Qur’ān implies that while at the same time, Allah expressed His compassion to the prophets and reassured them, revealing to them that the tyrants would be perished and, therefore, they should not be scared of such threats and no weakness must appear in the strength of their will. The verse says:

“… Then their Lord revealed to them: ‘Certainly We will perish the unjust’.”

14 وَلَنُسْکِنَنَّکُمُ الأَرْضَ مِن بَعْدِهِمْ ذَلِکَ لِمَنْ خَافَ مَقَامِی وَخَافَ وَعِیدِ 14. “ And, certainly, We shall settle you in the land after them. This is for him who fears My Majesty and fears My threat.”

Commentary: verse 14

Allah, the Almighty, has promised that the oppressors will be perished and His saints would replace them, and since this promise has not been realized to the fullest possible way, it will be actualized at the time of the reappearance of Imam-i-Zamān (the Expected Mahdī) (‘aj.).

The blissful Qur’ān has repeatedly promised that the saint of Allah (s.w.t.) will be ruling the earth and their enemies will be annihilated. The Qur’ān says:

“ And, certainly, We shall settle you in the land after them. This is for him who fears My Majesty and fears My threat.”

We mention here only three cases regarding the verses concerning this Divine promise:

A- “And verily Our host will definitely prevail.”⁽¹⁾

B- “And Our word has already gone forth in respect of Our servants, the messengers;” “Most surely they shall be the assisted ones.” ⁽²⁾

C- “… (as for) the land, My righteous servants shall inherit it.” ⁽³⁾

Anyway, prevalence of the truth over the untruth and the formation of the Divine government by the saints of Allah are among the decisive and repeated promises of the Qur’ān.

The Divine Essence is the source of all good and the blessings, and is lovely. “…but for those who have faith, their love of Allah is more intensive. …”⁽¹⁾What is to be feared is Allah’s position. Of course, if your friend is a judge and your case is taken to the court to him to be judged, you will he in awe of him about his court of justice and his position at the court, though he is your friend.

15 وَاسْتَفْتَحُوا وَخَابَ کُلُّ جَبَّارٍ عَنِیدٍ 15. “ And they (the prophets as well as the believers) sought victory, but every obstinate oppressor remained deprived.

Commentary: verse 15

Once all the prophets performed all their duties with regard to their nations, those who were supposed to become believers accepted the faith and the rest insisted on their paganism, and threatened frequently the prophets. It was at this time that they asked Allah for victory over the pagans. The verse says:

“ And they (the prophets as well as the believers) sought victory, …”

Allah also accepted the prayer call of these true warriors for holy causes who were genuinely beseeching. And, eventually every deviant stiff-necked person became desperate and perished. The verse says:

“… but every obstinate oppressor remained deprived.

All the prophets were expecting victory. Noah called upon his Lord: “…Verily I am overcome, so give help’.”⁽¹⁾

Other prophets also sought victory from Allah. They used to say: “… Our Lord! Decide between us and our people with truth, and You are the best of deciders.”⁽²⁾Thus the Qur’ān, the blissful, through many verses deals with the victory of the prophets and the annihilation of the pagans as well as their punishment, declaring to the pagans decisively that the day of conquest will soon come and every spiteful oppressor will be punished by his own retribution.

16 مِن وَرَآئِهِ جَهَنَّمُ وَیُسْقَی مِن مَّآءٍ صَدِیدٍ 16. “ Hell is before him, and he will be given to drink of festering fluid.”

Commentary: verse 16

The Arabic term /warā’/ means the ultimate and the end of a course, as it is said in Persian, the end-result of this meal is becoming ill.

There are three kinds of drink in Hell 1- A drink that consists of pussy fluid and blood, which comes out of a wound and is called ‘Sadīd’. 2- Something which flows out of the skin of the hell-dwelling people and is called ‘Qassāq’. 3- The third drink is ‘melted copper’ which is called ‘Hamīm’.

The drinks of the hell-dwelling people is burning and not quenching one’s thirst. A few Qur’ānic verses in this regard are:

A: “… who are made to drink boiling water so it rends their bowels a sunder.”⁽¹⁾

B: “… They will be succoured with water like molten copper that shall scold the faces; …”⁽²⁾

Of course, those who burned the hearts of the faithful and who slapped them on their faces, making blood-bath flow by their destructive weapons and chemical bombs, must not have any punishment other than what was said. The verse says:

“ Hell is before him, and he will be given to drink of festering fluid.”

However, the Paradise-dwelling people will live by the side of delicious tasting water of the streams, feeding themselves on delicious tasting milk and honey provided with them by Allah, and will enjoy themselves from all the Divine blessings. “… and their Lord will give them to drink of a Drink Pure and Holy.”

17 یَتَجَرَّعُهُ وَلا یَکَادُ یُسِیغُهُ وَیَأْتِیهِ الْمَوْتُ مِن کُلّ ِ مَکَانٍ وَمَا هُوَ بِمَیّ-ِتٍ وَمِن وَرَآئِهِ عَذَابٌ غَلِیظٌ 17. “ He will drink it little by little which he can hardly swallow agreeably, and death will come to him from every side, while he will not be about to die, and there will be a vehement chastisement before him.”

Commentary: verse 17

The punishment of the hell-dwelling people is depicted well in the profile in this verse. A- The chastisement of such people is bit by bit, little by little and gradual so as to be tortured to the utmost. The verse says:

“ He will drink it little by little which he can hardly swallow agreeably, …”

B- The different kinds of punishments take the dwellers of Hell as to the brink of their death-beds, though they will not die despite all these. The verse continues saying:

“… and death will come to him from every side, while he will not be about to die, …”

C- The chastisements are followed by graver consequences, which will be ever increasing as well. The verse says:

“… and there will be a vehement chastisement before him.”

The Qur’ān contains several qualities for the chastisement of the Hereafter Day: ‘painful, ‘severe’, ‘great’, ‘vehement’ all of which mean and make allusions to the intensity and the magnitude of the type of chastisement.

The Arabic word /’isāqah/ denotes drinking water with one’s own will. The sentence mentioned in the verse signifies that one will never drink that water willingly. (Tafsīr Tibyān).

The blissful Prophet (p.b.u.h.) remarked: “Whoever drinks wine, his prayers will not be answered for forty days and it is appropriate for him that Allah makes him drink the stinking and infectious water of Hell.”

The Arabic term /sadīd/ means the festering fluid which comes out of a wound. And /tajarru‘/: signifies sipping gradually and continuously. The Arabic term /’isāqah/ means making the drink flow through one’s throat, and /’ištidād/ means acceleration with all of one’s power. The Qur’ānic word /‘āsif/ means a strong wind which blows during day-time, or it may mean the day in which blows a strong wind.

18 مَثَلُ الَّذِینَ کَفَرُوا بِرَبّ-ِهِمْ أَعْمَالُهُمْ کَرَمَادٍ اشْتَدَّتْ بِهِ الّ-ِرِیحُ فِی یَوْمٍ عَاصِفٍ لاَ یَقْدِرُونَ مِمَّا کَسَبُوا عَلَی شَیْءٍ ذَلِکَ هُوَ الضَّلالُ الْبَعِیدُ 18. “ The parable of those who disbelieve in their Lord, their deeds are like ashes on which the wind blows severely on a stormy day; they will have no power over any thing out of what they have earned; that is the very straying, far (and deep).”

Commentary: verse 18

The issue discussed in the previous verses concerned mostly with the loss and the disadvantage incurred by the obstinate oppressors and of their deprivations. Here, we have an explanation upon the same meaning.

Allah, the Almighty, converts the vices and the evils of the faithful into the good and the decent in case of their repentance, but the evil deeds of the disbelievers wipe out the impact of their good deeds.

Therefore, there is an explicit parable or example explained in this noble verse for the deeds of the unbelievers, which supplements the discussion of the previous verses as to the ultimate end of the pagans. It says:

“ The parable of those who disbelieve in their Lord, their deeds are like ashes on which the wind blows severely on a stormy day; …”

The objective is all their deeds, even their apparently good deeds which are orientated from paganism and idolatry.

Just in the same way that ashes cannot stand in the way of a strong wind in a stormy day, even for one moment, and will spread immediately, and no one is able to assemble them, the

same case is for the disbelievers in the truth who will be unable to gain any thing from the good deeds they have performed. All will be lost and gone with the wind, leaving them empty-handed. Such is the case with being misguided to the utmost. The verse says:

“… they will have no power over any thing out of what they have earned; that is the very straying, far (and deep).”

19 أَلَمْ تَرَ أَنَّ اللَّهَ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ بِالْحَقّ ِ إِن یَشَأْ یُذْهِبْکُمْ وَیَأْتِ بِخَلْقٍ جَدِیدٍ 20 وَمَا ذَلِکَ عَلَی اللَّهِ بِعَزیزٍ 19. “ Did you not see that Allah created the heavens and the earth with truth? If He wills He will take you away and bring (in your place) a new creation.”

Commentary: verses 19-20

The Qur’ān has repeated on several occasions that Allah has not created the heavens and the earth for vain and for the sake of fun of it. The Qur’ān says: “And We did not create the heavens and the earth and what is between them in sport.”⁽¹⁾Elsewhere He remarks: “And We did not create the heaven and the earth and what is between them in vain, that is the opinion of those who disbelieve; …”⁽²⁾

Of course, it is the disbelievers who presume that the creation of existence is aimless and out of question.

Now Allah declares that He has made man for the purpose of worshipping and of having faith and not for the sake of disbelieving and disobedience. Hence, He says:

“ Did you not see that Allah created the heavens and the earth with truth? …”

The Qur’ānic term /ru’yat/ has been also employed in the sense of knowledge as well as its employment in the sense of

‘perception’ and ‘seeing’. The meaning implied in the first sense is in mind in this context. This statement is addressed to the Prophet (p.b.u.h.), but the main aim is his ’Ummat.

Do you not know that Allah created the skies and the earth as His Own wisdom required, which was in the name of the truth or for the aim of the truth? The purpose of the aim of the truth is the religion and worshipping. That is, He created the world so as the people worship Him (s.w.t.) and they merit His rewards.

The commentators of the Qur’ān have held the view that the truth signifies ‘being identical and harmonious’. The structural system of the world of creation in here, as well as the skies and the earth, all show that there has been a great deal of wisdom, order, and aim involved in their creation. Neither Allah has been in need of their creation, nor would He feel any shortcomings brought about without them, for He is in no need of any thing.

Then, the Qur’ān implies that the reason as to Him having no need to you and your believing is that when He determines He will take you, replacing you with a new generation of people. The verse says:

“… If He wills He will take you away and bring (in your place) a new creation.”

A new generation of people who are all believers and who do not commit any of the indecent acts committed by you, for whoever is to be the author and the architect of some thing is also able to destroy it.

It is not impossible for Allah to annihilate you and create a new generation of people. The verse says:

“ And this is not difficult for Allah.”

21 وَبَرَزُوا لِلَّهِ جَمِیعاً فَقَالَ الضُّعَفَآءُ لِلَّذِینَ اسْتَکْبَرُوا إِنَّا کُنَّا لَکُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا مِنْ عَذَابِ اللَّهِ مِن شَیءٍ قَالُوا لَو هَدَانَا اللَّهُ لَهَدَیْنَاکُمْ سَوَآءٌ عَلَیْنَآ أَجَزِعْنَآ أَمْ صَبَرْنَا مَا لَنَا مِن مَحِیصٍ 21. “ And they shall come forth in front of Allah all together. Then the week shall say to those who were the arrogant: ‘Verily we were your followers (in the world). Can you avert from us any part of the chastisement of Allah? They would say: ‘If Allah had guided us we too would have definitely guided you. It is all the same to us whether we cry or we are patient; there is no way for us to escape.”

Commentary: verse 21

The Arabic term /burūz/ denotes ‘exit’, and the word /mubāriz/ refers to the person who comes forth out of the line of the army and who declares his intention and readiness for combating the enemy.

We had references made to the hard punishment and severe and painful chastisement of the obstinate disbelievers in some of the previous verses; the Qur’ān follows this matter up and supplements it in this verse as well. It first declares that all of them will appear in Allah’s court on the day of resurrection, (the oppressors, the pagans, the tyrants, including the ones who were authors or those who were subordinate in positions, the ones who led or the ones who followed). The verse says:

“And they shall come forth in front of Allah all together. …”

At this moment, the oppressed ones, that is, those ignorant lot who misled themselves to the sphere of darkness because of their blind obedience and imitation, addressing the seduced oppressors say: We were your followers and have been fallen into this entanglement of disastrous plight because of your leadership. Are you then ready to bear part of our burden? The verse says:

“… Then the week shall say to those who were the arrogant: ‘Verily we were your followers (in the world). Can you avert from us any part of the chastisement of Allah? …”

But they immediately will answer them:

“… They would say: ‘If Allah had guided us we too would have definitely guided you. …”

Nevertheless, what a pity that there is no more room left for such complaints. It is all the same for us whether we become restless or go on crying; whether we are persevering or impatient as there is no way out of our plight for us. The verse says:

“… It is all the same to us whether we cry or we are patient; there is no way for us to escape.”

Section 4:Disbelievers shall be Disappointed –

Point

Truth shall be Established

The disbelievers disappointed by Satan who shall forsake them – The faithful shall enter the ever-blissful life – Good and bad words compared in a parable – Allah acts as He pleases.

22 وَقَالَ الشَّیْطَانُ لَمَّا قُضِیَ الأَمْرُ إِنَّ اللَّهَ وَعَدَکُمْ وَعْدَ الْحَقّ ِ وَوَعَدتُّکُمْ فَاَخْلَفْتُکُمْ وَمَا کَانَ لِیَ عَلَیْکُم مِن سُلْطَانٍ إِلآَّ أَن دَعَوْتُکُمْ فَاسْتَجَبْتُمْ لِی فَلاَ تَلُومُونِی وَلُومُوا أَنفُسَکُم مَّآ أَنَاْ بِمُصْرِخِکُمْ وَمَآ أَنتُم بِمُصْرِخِیَّ إِنّ-ِی کَفَرْتُ بِمَآ أَشْرَکْتُمُونِ مِن قَبْلُ إِنَّ الظَّالِمِینَ لَهُمْ عَذَابٌ أَلِیمٌ 22. “ And Satan says, when the affair is decided: ‘Verily Allah promised you the promise of truth; I also promised you but I failed to keep them to you, and I did not have any authority over you except that I called you and you responded me. Therefore, do not blame me, but blame yourselves. I cannot help you, nor can you help me. Verily I disbelieved in your associating me with Allah from before. Verily the unjust, for them shall be a painful chastisement’.”

Commentary: verse 22

In the Hereafter, sinners seek to get others involved in their sins and they try to find fellow-conspirators so as to put the whole blame on them for the wrong they have committed. Sometimes the sinner will say: “Friends seduced me!” At other times he says: “Corrupt leaders made me corrupt”. Some other times, he blames the Satan and regards him as the cause of his own seduction. But, the Satan answers: Do not put the blame on me, I did not have any role to play except wavering your opinion and calling you to it. It was you who decided to deviate and to become deviant. The verse says:

“ And Satan says, when the affair is decided: ‘Verily Allah promised you the promise of truth; I also promised you but I failed to keep them to you, and I did not have any authority over you except that I called you and you responded me. …”

The fact that the Satan has no domination over man, not only is verified by Allah but also the Satan himself confesses it. Addressing Satan, Allah says: “Verily (as regards) My (devoted) servants, there is not for you over them any authority, …”⁽¹⁾and in this verse, Satan says: “… and I did not have any authority over you, …” However, in the continuation of the above verse, the Holy Qur’ān says:

“… Therefore, do not blame me, but blame yourselves. I cannot help you, nor can you help me. Verily I disbelieved in your associating me with Allah from before. Verily the unjust, for them shall be a painful chastisement’.”

Anyway, the Divine promises are all true and they are identical with the reality.

23 وَاُدْخِلَ الَّذِینَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِی مِن تَحْتِها الاَنْهَارُ خَالِدِینَ فِیهَا بِإِذْنِ رَبّ-ِهِمْ تَحِیَّتُهُمْ فِیهَا سَلاَمٌ

Commentary: verse 23

In the day of resurrection, the people of Paradise will hear the word ‘Peace’ from every direction. ‘Peace’ from Allah to those whose residence is Paradise. “Peace: a word from a Merciful Lord.”⁽¹⁾Peace from the part of the angels to the faithful: “… Peace be on you, you shall be happy; therefore enter it to abide.”⁽²⁾‘Peace’ from the residents of Paradise to one another: “… their greetings therein is: ‘Peace’.”⁽³⁾

Sometime one goes somewhere by his own will, and at other times, it happens that others come along and take him to a place with some respect and particular ceremonies. Allah, the Almighty, remarks in this noble verse: /wa ’udxila/, that is, those who are dwelling in Paradise do not enter the Paradise in a simple and usual manner. On the contrary, they will be admitted to Paradise with particular respect and ceremonial gestures. The verse says:

“ And those who believed and did righteous deeds will be admitted to Gardens beneath which rivers flow, wherein

shall they abide for ever by their Lord’s permission; their greetings therein is: ‘Peace!’.”

In the noble verse 73 of the blissful Sura Az-Zumar, No. 39, the Qur’ān He also declares: “And those who are in awe of their Lord shall be conveyed to the Garden in companies until when they come to it, and its doors shall be opened, and the keepers of it shall say to them: ‘Peace be on you, you shall be happy; therefore enter it to abide’.”

As for those who are residents of Hell, we read that they direct them towards the chastisement while they are being tortured: “Lay hold on him, then put a chain on him.”⁽¹⁾

There are various streams running in Paradise: A- Streams of water “.. In it are rivers of water incorruptible …”⁽²⁾B- Streams of milk “…rivers of milk of which the taste never changes…”⁽³⁾C: Streams of wines with the nature of Paradise: “… rivers of wine, a joy for the drinkers …”⁽⁴⁾D: Streams of honey: “… a river of honey, pure and clear. …” ⁽⁵⁾

The dwellers of Hell resent and detest one another and curse each other, while the dwellers of Paradise greet one another and will remain constantly in the Paradise. Those paradise-dwellers are sincere and cordial with one another and they always say ‘Peace’ to each other. They are never involved in quarrelling nor in estrangement and ill terms.

24 أَلَمْ تَرَ کَیْفَ ضَرَبَ اللَّهُ مَثَلاً کَلِمَةً طَیّ-ِبَةً کَشَجَرَةٍ طَیّ-ِبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِی السَّمَآءِ 24. “ Have you not seen how Allah sets forth a parable? A good word is like a good tree, the roots of which are fixed and its branches are in heaven,”

Commentary: verse 24

A good tree and a tidy noble one has got several ensuing outcomes like: growing, bearing fruits abundantly, casting shadows and sustaining itself, and bearing fruits under all kinds of circumstances. A monotheistic person is never stagnant and the signs of his faith constantly reveal themselves in his speech and his acts. His faith is continuous and not seasonal, and he always calls others to the faith, persuading them to act according what is allowed. The verse says:

“ Have you not seen how Allah sets forth a parable? A good word is like a good tree, …”

In some Islamic quotations and in the commentaries of the Qur’ān, several things as the examples of the Qur’ānic term /tayyibah/ are referred to. Monotheism, faith, correct and sound ideas, heavenly leaders and their companions are among them. Of course, monotheism is a constantly- fixed principle which is inherently embedded in human nature.

“… the roots of which are fixed …”

It affects all the deeds and words as well as the thinking of man.

One can enjoy the fruits of faith at any time, anywhere, and in all of one’s ups and downs. The verse says:

“… and its branches are in heaven,”

The tree of monotheism has got fixed roots. No threats, or conspiracies, no instigators and blame as well as the despots can uproot or eradicate it. If we find that in quotations this tree has been rendered to the Prophet (p.b.u.h.) and his Ahl-ul-Bayt (a.s.), it is because of this very reason that the religion of Muhammad (p.b.u.h.) and the path of his household widens ever more as against the background of all those enemies, and it will globalize one day.

Some Traditions: (Fadā’il-ul-Khamsah, vol. 1 p. 172 from the Mustadrak-us-Sahīhaynn, vol. p. 760)

Mulā ‘Abd-ur-Rahmān-ibn-‘Ūf has been quoted as saying: take from me the correct traditions of the Prophet (p.b.u.h.) before they are distorted and mixed with lies. I heard the Messenger of Allah (p.b.u.h.) who said: ‘I am the tree (of prophecy) (Tūbā) and Fatimah is its trunk, Ali is its seed, Hassan and Hussayn are its fruits. The Shi‘ites of us (our followers) are its leaves. The grass root of this tree is in the Garden of Eden, and the rest of it is in other Gardens (of Paradise). (Fada’il-ul-Khamsah, vol. 1, p. 172 take from Mustadrak-us-Sahīhayn, vol. 3, p. 160).

The Prophet (p.b.u.h.) said: “People are from different (roots of) a tree, and Ali and I are from (the roots of) a single tree.” (Fadā’il-ul-Khamsah, vol. 1, p. 172, taken from Kanz-ul-Haghā’igh, p. 155)

The blissful Prophet (p.b.u.h.) remarked: “My Ahl-ul-Bayt and I are a tree in Paradise, the branches of which are in the world and whoever attached to us (took the tree by the branch), has taken a way unto his Lord.” (Fadā’il-ul-Khamsah, vol. 1, p. 172, taken from Thakhā’ir-ul-‘Uqbā, p. 16)

25 تُؤْتِی اُکُلَهَا کُلَّ حِینٍ بإِذْنِ رَبّ-ِهَا وَیَضْرِبُ اللَّهُ الأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ یَتَذَکَّرُونَ 25. “ (The good tree) yields its fruits at all times by the permission of its Lord, and Allah sets forth parables for the people that they may reflect.”

Commentary: verse 25

The tree of faith always bears good fruits and there are no seasons for the faithful as autumn and winter. The verse says:

“ (The good tree) yields its fruits at all times by the permission of its Lord, …”

The use of allegories, similes and parables are methods of the Holy Qur’ān for calling the attention of the people and of reminding them. The verse continues saying:

“… and Allah sets forth parables for the people that they may reflect.”

Therefore, all is mortal except Allah and the faith in Him. And whatever is mortal cannot bear fruits forever. However, whatever is godly by nature is eternal.⁽¹⁾Of course, the colour of Allah is constant and other colours will vanish. “…and who can give a better hue than Allah? …”⁽²⁾

The tree of faith always bears fruits and a believer is under all circumstances remembering Allah (s.w.t.) and is seeking to perform his duties, whether be it in welfare or in hardship, in happiness or in disaster, in poverty or in wealth, and in time of the threat of the oppressors he will resist until the end. At the

time of propagating religion, he does not expect any returns from others. When he is adamant, he will control himself for gaining Allah’s consent.⁽¹⁾At the time of marriage, he trusts in Him.⁽²⁾At the time of worship and obedience, he has intention with divine motive.⁽³⁾At the time of poverty, he does not go to the rich and is not of the flattering lot.⁽⁴⁾In time of conquest or defeat, he is happy throughout his campaign for he is busy performing his duties.⁽⁵⁾

Of course, faith in Allah, the Almighty, is like a tree the fruits of which satisfies man both in the world, and in the intermediate world, and in the Hereafter. However, man’s property and position and his children as well as other blessings of this life are like a tree which bears fruits only for a few days and in a limited way, if such property, position, etc. might even bear no fruits at all, and, therefore, they become merely his own source of spiritual torture. Sura Al-Taubah, No. 9, verse 55 says: “So let not their possessions and their issues astonish you; verily Allah only desires thereby to chastise them in the life of (this) world, …”

26 وَمَثَلُ کَلِمَةٍ خَبِیثَةٍ کَشَجَرَةٍ خَبِیثَةٍ اجْتُثَّتْ مِن فَوْقِ الأَرْضِ مَالَهَا مِن قَرَارٍ 26. “ And the parable of an evil word is like an evil tree rooted upon the surface of the earth; it has naught of stability.”

Commentary: verse 26

The Arabic word /’ijtiθāθ/ mostly signifies uprooting and eradication. The words, ideas and deviant individuals have neither got any roots, nor do they possess any fruits, flowers, beauty, perfume, perseverance, shade, and development. On the contrary, they are just thorns in the eyes of others.

At any rate, as comparative studies present one of the best ways for understanding problems, the opposite of the ‘good tree’, pops up in ones mind soon and is discussed as: ‘the word evil and unclean’ is like the evil and unclean tree which is without any roots which is up-rooted from the earth and which is thrown to one side when standing in the stormy weather and has got no stability.

It is interesting to note that the Qur’ān speaks in detail about ‘the good tree’ while, when talking about ‘the evil tree’, it describes it in one short sentence and passes by it. The verse says:

“ And the parable of an evil word is like an evil tree rooted upon the surface of the earth; it has naught of stability.”

This method presents a delicate way of expression which encourages man to describe all qualification of the person once he is talking about the beloved one, whereas, when talking

about the detested individual, he discusses it in a very concise manner.

Imam Bāqir (a.s.) is quoted as saying that the objective in mind with regard to /šajaratin xabīθah/ (the evil tree) is the Umayyads. (Tafsīr Majma‘-ul-Bayān)

27 یُثَبّ-ِتُ اللَّهُ الَّذِینَ ءَامَنُوا بِالْقَوْلِ الثَّابِتِ فِی الْحَیَاةِ الدُّنْیَا وَفِی الأَخِرَةِ وَیُضِلُّ اللَّهُ الظَّالِمِینَ وَیَفْعَلُ اللَّهُ مَا یَشَآءُ 27. “ Allah confirms those who believe by a firm saying in the life of the world and in the Hereafter, and Allah leaves the unjust to stray; and Allah does what He pleases.”

Commentary: verse 27

That is, Allah provides stability for the believers, in this worldly life, because of their belief in the word monotheism and its sanctuary, so that they do not deviate and be misled from the path of the truth, making them staunch proponents lest they shall deviate from the right path in their worldly affairs which will also result in Hereafter.

Some commentators suggest: It means that Allah provides them with a living and settlement on earth, and He assists them to overcome their enemies and will place them in the Paradise in the Hereafter.

Ibn-i-‘Abbās and Ibn-i-Mass‘ūd and the majority of the commentators are of the belief that: This verse has been revealed to the question asked in the grave and the objective in mind is the grave once talking about the hereafter. That is, concerning the question of the grave, He fixes them over the issue of faith. Our dear Immaculate Imams have also been quoted as such.

Therefore, we read in various Islamic quotations that Allah keeps the believer stable on the line of faith once entering the grave at the time when angels ask questions regarding his identity. This is the meaning of:

“ Allah confirms those who believe by a firm saying in the life of the world and in the Hereafter, …”

In some of these quotations, we have it explicitly stated the word /qabr/ (grave), while in some other quotations we read that the Satan calls on the faithful at the time of death and tries to seduce him from every direction and any side by his temptations. However, Allah does not permit him to mislead the faithful and this is the meaning of the abovementioned Qur’ānic sentence.

Most of the commentators have accepted this commentary according to the quotation of the great commentator, Tabarsī, in Majma‘-ul-Bayān. Perhaps, their reason is that the hereafter is no place for erroneous behaviour, nor is it a place for practice, but it is only a place for attaining the results. However, at the time of the arrival of death, and even in the state of purgatory, which is the world that exists between this world and the Hereafter, there is the possibility of deviation more or less. It is in this circumstance that Allah’s favour comes to the assistance of man in order to protect him and make him straightforward.

Anyway, in two explanatory examples in the previous verses, the state of ‘faith’ ‘disbelief’ ‘a believer’, ‘a disbeliever’ and, in general, the state of every ‘clean’ and ‘untidy’ were visualized. In this verse, the consequence of the job and the ultimate destiny of man are referred to.

First, it implies that Allah straightens and strengthens those who are believers, for their belief, their words and their ideas. He confirms them and protects them in this world, in the purgatory where there is a possibility of deviation, and in the Hereafter, for their belief has not been a superficial one and a shaky one, and their personality has not been a hypocritical and a versatile one. They will remain constant in their

confrontation with difficulties and whims, and they will be kept clean of all scandalous flaws of character in here. Allah’s endless blessings will be bestowed on them in the eternal life there.

Then, dealing with the opposite point, it says:

“… and Allah leaves the unjust to stray; and Allah does what He pleases.”

We have repeatedly asserted that wherever, in the Qur’ān, there is the question of leading and misleading and it is attributed to Allah, its first steps have been taken by man himself. Allah’s job is that very impact that has been created in every act, and also Allah’s job is bestowal of blessings or withdrawal of blessings that are designated by Him as a consequence of a person’s suitability or his lack of worth.

Section 5:The Ingratitude of Men to Allah’s Bounties

Point

Men returning the bounties of Allah with ingratitude – Exhortation to the faithful servants of Allah to establish regular prayers and giving of alms – The Great Bounties of Allah referred to.

28 أَلَمْ تَرَ إِلَی الَّذِینَ بَدَّلُوا نِعْمَتَ اللَّهِ کُفْراً وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ 29 جَهَنَّمَ یَصْلَوْنَهَا وَبِئْسَ الْقَرَارُ 28. “ Have you not seen those who changed Allah’s favour for ingratitude, and caused their people to alight into the abode of perdition?”

Commentary: verses 28-29

It is the Prophet (p.b.u.h.) who is being addressed in this verse and, in fact, it is a depiction of one of the aspects of ‘evil tree’ pointed out here. At first, the Qur’ān implies whether you did not see those who converted Allah’s blessings and gratitude into ingratitude and sent themselves ultimately to the land of annihilation. Such people are the roots of the ‘evil tree’ and are the pioneers of paganism and deviation. The verse says:

“ Have you not seen those who changed Allah’s favour for ingratitude, and caused their people to alight into the abode of perdition?”

Commentators have sometimes commented this blessing as the existence of the Prophet (p.b.u.h.) and, at other times, they

have considered it to be Ahl-ul-Bayt (a.s.) and the ungrateful ones of this blessing to Umayyads, or to Banī Muqayrah and, at times, they have introduced all the unbelievers who were contemporaries of the Prophet (p.b.u.h.). Yet, definitely, the meaning of the verse is extensive and covers a wide range, thus one cannot confine it to a certain group. It embraces all of those who have been ungrateful with respect to one of the blessings of Allah and have misused it.

The pagans and the unbelievers converted the great blessings of Allah into a matter of ingratitude. A- They took the option of paganism instead of the blessing of monotheism. B- They abandoned the blessing of the clean and pure inherent nature and imitated their seduced ancestors.

C- They preferred superstitions to the Divine revelation. D- They expressed their lack of gratitude in face of the blessing of the Divine leaders and followed the despots.

Many quotations indicate that the Imams (a.s.) of Shi‘ites have remarked: “By Allah, we are the blessing of Allah that He bestowed upon His servants.” (Majma‘-ul-Bayān) In other words, it means: Swearing to Allah: the blessings which were converted were our existence. The folks abandoned us and went in search of other leaders. Thus, they changed the blessing of Allah.

The Qur’ān, later, comments on the Qur’ānic phrase: /dār-ul-bawār/ (a bad place) as: It is Hell in the flames of which they will immerse, and it is the worst of all places for someone to settle, for its ultimate end is annihilation.

In other word, they invite their people to oppose against the Prophet (p.b.u.h.), throwing them into the Hell Fire, and what an evil abode is Hell. The verse says:

“ Hell! They shall enter into it; and (what) a bad place it is!”

30 وَجَعَلُوا لِلَّهِ أَندَاداً لّ-ِیُضِلُّوا عَن سَبِیلِهِ قُلْ تَمَتَّعُوا فَإِنَّ مَصِیرَکُمْ إِلَی النَّارِ 30. “ And they set up (idols as) equals to Allah that they might mislead (the people) from His path. Say: ‘Enjoy yourselves, for verily your journey’s end will be the Fire’.”

Commentary: verse 30

Some consider equal partners for Allah in the course of the creation of the world. Others consider equal partners for Allah in connection with His blessings. Such people consider enjoying good health, knowledge, power, splendour, and property as of the outcome of their own ability, and or as the result of different powers. Nonetheless, they soon find out that they have gone astray. Therefore, the Qur’ān alludes to one of the worst cases of ingratitude in this verse, and says:

“ And they set up (idols as) equals to Allah that they might mislead (the people) from His path. …”

They do all these things so as to make the people deviate from thinking about the true path and, as a result, they enjoy their material life, and presiding over and governing the people also for a few days. Then the verse, addressing the Prophet (p.b.u.h.), implies that he should tell them to enjoy themselves out of this worldly life which is worthless. However, they must know that the ultimate objective of their job will direct them towards the hell-fire. The verse says:

“… Say: ‘Enjoy yourselves, for verily your journey’s end will be the Fire’.”

Notwithstanding such a life is not a true life; it is rather a misery, and such a presidency and governorship is of no value, but, in its real sense, it is deceit, disaster, and affliction.

31 قُل لّ-ِعِبَادِیَ الَّذِینَ ءَامَنُوا یُقِیمُوا الصَّلاةَ وَیُنفِقُوا مِمَّا رَزَقْنَاهُمْ سِرّاً وَعَلاَنِیَةً مِن قَبْلِ أَن یَأْتِیَ یَوْمٌ لاَّ بَیْعٌ فِیهِ وَلا خِلالٌ 31. “ O’ Prophet! Say to My servants who have believed, to perform the prayers and to spend (in charity) out of what We have provided them, secretly and openly, before the coming of a Day in which there shall be neither bartering nor befriending.”

Commentary: verse 31

Openly spending out of the wealth may encourage the present generation, and cause the encouragement of others, and self-acquittal from all accusations, while secretly spending out of the wealth is the cause of development and sincerity. Some commentators, of course, have claimed that overt spend relates to the obligatory giving away of the wealth, like Khoms (one fifth) and alms, while secretly giving away of it relates to the recommended cases, such as: charity.

Although each of the open and in secret giving away of the wealth exerts some impacts on others, nonetheless, one can perhaps say that to give away part of the wealth in secret is better, for the Qur’ānic term /sirran/ (secretly) precedes the word /‘alānyatan/ (openly) in this verse.

Explanations:

1- In order to command others, respect their personalities first. Serving as subservient to Allah provides the believers with a medal of honour. The verse says:

“ O’ Prophet! Say to My servants …”

2- Having mere faith in the bottom of one’s heart is not sufficient. Prayers, giving away of one’s wealth, and good deeds are also necessary. The verse says:

“… who have believed, to perform the prayers and to spend (in charity) out of what We have provided them, …”

3- Islam is a comprehensive religion. One’s relationship with Allah (s.w.t.), along with one’s assistance to the deprived, are coupled with each other and are required for the acceptance of both.

“… to perform the prayers and to spend (in charity) out of what We have provided them, …”

4- spending out is not only confined to wealth alone. One must often share whatever he has with others, whether they are knowledge and wealth, or prestige and power.

5- Giving away of the wealth must be out of one’s allowed earnings and wealth, and not out of whatever wealth we have. Allah said: “We have provided them” and He did not say: “with you”

6- The act of spending out of the wealth must sometimes be done in secret and sometimes openly. It says:

“… secretly and openly, …”

7- One must take the opportunity. The Qur’ān remarks:

“… before the coming of a Day …”

8- If you wish to have good trade, try to barter and have transactions with Allah, for there will be no transactions carried out in the Day of Resurrection. It continues saying:

“… in which there shall be neither bartering …”

9- One cannot get away from the punishment with bribing and his special relationships on in the Day of Resurrection. The verse remarks:

“… there shall be neither bartering nor befriending.”

32 اللَّهُ الَّذِی خَلَقَ السَّمَاوَاتِ وَالأَرْضَ وَأَنزَلَ مِنَ السَّمَآءِ مَآءً فَاَخْرَجَ بِهِ مِنَ الثَّ-مَرَاتِ رِزْقاً لَّکُمْ وَسَخَّرَ لَکُمُ الْفُلْکَ لِتَجْرِیَ فِی الْبَحْرِ بِأَمْرِهِ وَسَخَّرَ لَکُمُ الاَنْهَارَ 32. “ Allah is He Who created the heavens and the earth, and sent down water from the sky; then brought forth fruits with it to be sustenance for you; and He has made the ships subservient to you that they might run through the sea by His command; and He has made the rivers subservient to you.”

Commentary: verse 32

The issue of ‘water’ is being discussed in this noble verse from three dimensions:

1- Rain-water by which irrigation of the plants, source of their life, and purification of the weather are provided.

2- Sea-water which provides the water required for the life of the sea animals, and which also provides water ways for the passage of ships, and is the source of clouds and rain.

3- Canal waters which provide an irrigation system for regions lacking water.

In the previous verse, the Qur’ān made allusions to prayers and sharing of one’s wealth with others. In this verse, it asserts: Why are you so neglectful in connection with spend despite the fact that Allah has provided you with everything? The holy verse says:

“ Allah is He Who created the heavens and the earth, and sent down water from the sky; then brought forth fruits with it to be sustenance for you; and He has made the ships

subservient to you that they might run through the sea by His command; and He has made the rivers subservient to you.”

The Arabic term /tasxīr/ denotes both utilization of all interests, such as the making subservient of the sun and the moon, and in the sense of man’s full domination, such as making the ships and canals subservient to him.

In the end, cognition of Allah’s blessings is the best method for theology which is coupled with general understanding and the public love, motives and worship. Among entire blessings of Allah, water is one of the most important of them.

33 وَسَخَّرَ لَکُمُ الشَّمْسَ وَالْقَمَرَ دَآئِبَیْنِ وَسَخَّرَ لَکُمُ اللَّیْلَ وَالنَّهَارَ 33. “ And He has made the constantly moving sun and the moon subservient to you, and He has made the night and the day subservient to you.”

Commentary: verse 33

The Qur’ānic term /dā’ibīn/ is derived from the word /da’b/ which means a ‘continuous habit’. Maraghī has mentioned in his commentary that /dā’ibīn/ means ‘those continues in moving’.

Certainly, the sun is a great power house which functions constantly, as contrary to the man-made power plants which require repair every now and then and close down at times. Once the sun disappears for sometime, what will then happen? How will man’s life and the life of the plants and animals terminate or come to an end? In face of the existence of numerous microbes and lack of heat and steam, what kind of catastrophe would await the world? Allah not only conquered and made the existing beings subservient to you but He also made the constantly moving sun and moon subservient to you. The verse says:

“ And He has made the constantly moving sun and the moon subservient to you, …”

Allah not only made the existing beings of this world subservient to you but He also made their accidental states as submissive to you in the same way He did with the day and night.

From the Qur’ān’s point of view, man is so splendid that all these beings are made submissive to him by the command of Allah. That is, either they are directly at the service of man’s interest, or they are running by man’s control.

34 وءَاتَاکُم مِن کُلّ ِ مَا سَاَلْتُ-مُوهُ وَإِن تَعُدُّوا نِعْمَتَ اللَّهِ لاَ تُحْصُوهَآ إِنَّ الإِنسَانَ لَظَلُومٌ کَفَّارٌ 34. “ And He has given you whatever you have asked Him; and if you count Allah’s blessings, you are unable to number them. Verily, man is very unjust, very ungrateful.”

Commentary: verse 34

We read in verse 18 from Sura An-Nahl “And if you count Allah’s blessings, you are unable to number them. Verily Allah is Forgiving, Merciful.” In the previous verses, we read that the corrupt leaders direct and lead people towards persons or objects other than Allah: “And they set up (idols as) equals to Allah …”⁽¹⁾This verse proclaims: despite the fact that the ones other than Allah are unable to do anything, and whatever one possesses belongs to Allah alone, but man is usually heedless in these respects and is ungrateful in these connections.

In the meantime, the Arabic term /‘add/ signifies counting, and the term /’ihsā’/ means ‘to count accurately in such a way that nothing is left over in the process’. Anyway, if one decides to count Allah’s blessings, he can never do that, for the material and spiritual blessings provided by Allah are so widespread throughout our lives, and our environment which can never be counted. The verse says:

“ And He has given you whatever you have asked Him; and if you count Allah’s blessings, you are unable to number them. Verily, man is very unjust, very ungrateful.”

Nonetheless, despite all those favours and Divine grace, mankind is still oppressive and ungrateful for Allah’s blessings. The blessings which if utilized properly can turn the entire world into a paradise-like garden.

In fact the Qur’ān implies: O’ man! Everything is at your disposal in sufficient quantities but on condition that you are not ungrateful and oppressive, while you should try to remain content with your lot and with your own rights and do not violate the rights of other people.

Section 6:Abraham’s Prayer

Point

Abraham prays for himself and his sons to be kept always on the right path of prayer and devotion – He prays for the land (Mecca) in which he houses his family, to be secured and attracted by the faithful ones among men – Prayer for one’s self, his parents and all the faithful ones for pardon on the Day of Reckoning.

35 وإِذْ قَالَ إِبْرَاهِیمُ رَبّ ِ اجْعَلْ هَذَا الْبَلَدَ ءَامِناً وَاجْنُبْنِی وَبَنِیَّ أَن نَّعْبُدَ الاَصْنَامَ 35. “ And (remember) when Abraham said: ‘My Lord, make this city secure and distance me and my children from worshipping the idols’.”

Commentary: verse 35

This verse and the following verses exhibit a profile and the content of the prayers of ’Ibrāhīm (a.s.) which reflect his burning desire for Allah and his greatness in spirit and, perhaps, this is the reason why this Sura has been named Sura ’Ibrāhīm.

’Ibrāhīm (a.s.) prayed for Mecca on two occasions: The first instance was when he settled Ishmael and Hājar there and asked Allah to make that city secure.⁽¹⁾The verse says:

“ And (remember) when Abraham said: ‘My Lord, make this city secure …”

The second occasion that he prayed for Mecca was when a multitude of people came to Mecca to settle down there. ’Ibrāhīm (a.s.) prayed saying: “… ‘My Lord, make this a secure City …”⁽¹⁾

Question: Are all of the people of the generation of ’Ibrāhīm monotheists because of this prayer?

Answer: Prayers present one factor and the will of the children provides another factor. Let us not forget the story of Noah’s son.

Question: How is it that ’Ibrāhīm (a. s.) recalled Mecca as a town while he refers to it in the following verses “as a valley without cultivation?’⁽²⁾

Answer: The state of township of Mecca returns to the time when the tribes arrived in that region, in which case the prayer also relates to that time, or we might say that if a region is arid and without cultivation, this would not make it incompatible with becoming a township. At the present moment, Mecca is also in a region which is arid in general.

Question: Notwithstanding the fact that Abraham (a.s.) was a champion of monotheism, why is it that he prayed to Allah to distance him from paganism? The verse in this regard continues saying:

“… and distance me and my children from worshipping the idols.”

Answer: The Prophet of Islam (p.b.u.h.) also was constantly having his steps in the Straight Path and was heading in the straightforward direction. Nonetheless, he used to say in every prayer: “Guide us (O’ Lord) on the Straight Path.” That is, if one is even sure that he is heading in the right

direction, he must be scared of the dangers of deviation either and must seek Allah’s assistance.

The objective in mind of ‘to make security’ is a law which guarantees the security of Mecca, and not to the matter that Mecca has always been safe and secure throughout its history. For, Mecca has been repeatedly invaded by hostile forces and immense blood has been shed there. The Prophet of Islam (p.b.u.h.) and his companions were also tortured there, and Imam Hussayn (a.s.) abandoned the Hajj rituals because of lack of security of Mecca. Nevertheless, the Divine law has designated it as a safe and secure region.

36 رَبّ ِ إِنَّهُنَّ أَضْلَلْنَ کَثیراً مِنَ النَّاسِ فَمَن تَبِعَنِی فَإِنَّهُ مِنّ-ِی وَمَنْ عَصَانِی فَإِنَّکَ غَفُورٌ رَّحِیمٌ 36. “ My Lord, verily, they (idols) have misled many of the people. Then, whoever follows me, he is definitely of me, and whoever disobeys me; then verily you are Forgiving, Merciful.”

Commentary: verse 36

Question: How is it that the idols, which are statues of stone and wood, can mislead man?

Answer: Firstly, the idols are not always inanimate objects. Sometimes, men and those who are despots also become idols. Secondly, sometimes ignorance of a people causes stone and wood to be turned into valuable and precious commodities. Thirdly, the issue of the art involved in the jewelry, which was carried along with the idols, was attractive.

If we interpret this noble verse along with the previous one, we obtain desirable conclusions, for we had it in the previous verse that ’Ibrāhīm (a.s.) said: “ My Lord! … distance me and my children from worshipping the idols”. In this verse he says: “… whoever follows me, he is definitely of me, …” Therefore, all the monotheists of the world are the scholastic children of ’Ibrāhīm by ideology. The Qur’ān says: “… The faith of your father, ’Ibrāhīm; …”⁽¹⁾And as the blissful Prophet (p.b.u.h.) said: “Ali and I are the fathers of this Ummah.” However, if a pagan is even the son of a prophet, he

will also be addressed: “… O’ Noah! Verily he is not of your family, …”⁽¹⁾

Hadrat Ali (a.s.) remarks: “ Verily, the friend of Muhammad (p.b.u.h.) is he who obeys Allah though he may be distanced by his blood. And verily the foe of Muhammad is he who disobeys Allah though he might be near to him (p.b.u.h.) by his blood.” ⁽²⁾

Incidentally, there is a scholastic and an ideological relationship between the celestial leaders and the faithful people. It is for this reason that the prophets (a.s.) were even compassionate with their own opponents and they never disappointed them.

37 رَبَّنَآ إِنّ-ِی أَسْکَنتُ مِن ذُرّ ِیَّتِی بِوَادٍ غَیْرِ ذِی زَرْعٍ عِندَ بَیْتِکَ الْمُ-حَرَّمِ رَبَّنَا لِیُقِیمُوا الصَّلاَةَ فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِی إِلَیْهِمْ وَارْزُقْهُم مِنَ الَّثمَرَاتِ لَعَلَّهُمْ یَشْکُرُونَ 37. “ Our Lord! Verily I have settled (a part) of my offspring in a valley without cultivation near Your Sacred House, in order, Our Lord! that they may establish prayer; therefore, make the hearts of some people yearn towards them, and provide them with fruits so that they may be grateful.”

Commentary: verse 37

When Allah bestowed Ishmael to Abraham in his old age, He commanded him to settle that child with his mother in Mecca. Abraham obeyed the Divine order and then he prayed for them.

Some Islamic quotations denote that Imam Bāqir (a.s.) said: “We are the Ahl-ul-Bayt of the Messenger of Allah (p.b.u.h.) and the remaining descendents of Abraham. That is why the people’s hearts are inclined towards us.” Then, he recited this verse: “Our Lord! Verily I have settled (a part) of my offspring in a valley without cultivation …”

The Ka‘bah was located in a desert with no water and vegetation so that the people might be tried by it. As Hadrat-i-Ali (a.s.) declared in the sermon of Ghāsiyah: “If the Ka‘bah were situated in a place with a good climate, the people would not go on a pilgrimage toward it for the sake of Allah.”

The call and prayers of the prophets (a.s.) are accepted. Abraham in this verse says: “… and provide them with fruits…”

In another verse Allah says: “… a safe, sacred territory to which fruits of every kind shall be drawn? …”⁽¹⁾

Imam Bāqir (a.s.) has stated: “Whatever fruits are found in the east or in the west of the world can be found in Mecca”.

However, Abraham (a.s.) continued with his prayers and his invocation as follows:

“ Our Lord! Verily I have settled (a part) of my offspring in a valley without cultivation near Your Sacred House, in order, Our Lord! that they may establish prayer; …”

Afterwards, when Allah bestowed a son on Abraham from his female-slave, Hājar, and called him Ismā‘īl, his first wife’s jealousy, Sārah, was provoked and, she could not tolerate Hājar and her son. She asked Abraham to take that mother and child to another place, and Abraham submitted to this request which was in accordance with Allah’s command. Ishmael and his mother, Hājar, were taken by him to the land of Mecca which was then an arid land, lacking everything in those days. He left them there and said Good-bye to them. Then Abraham continued his prayer to Allah implying that: Now that they have settled down in this extremely hot desert for the respect of Your great house, persuade some people to pay attention to them heartily, and have affection for them. Let them enjoy all kinds of fruits, whether material or spiritual, perhaps they might be grateful to you. The verse continues saying:

“… therefore, make the hearts of some people yearn towards them, and provide them with fruits so that they may be grateful.”

38 رَبَّنَآ إِنَّکَ تَعْلَمُ مَا نُخْفِی وَمَا نُعْلِنُ وَمَا یَخْفَی عَلَی اللَّهِ مِن شَیْءٍ فِی الأَرْضِ وَلاَ فِی السَّمَآءِ 38. “ Our Lord! Verily, You know whatever we hide and whatever we manifest, and nothing in the earth nor anything in the heaven is hidden from Allah.”

Commentary: verse 38

Now that everything is obvious for Allah (s.w.t.), and His knowledge encompasses everything and every affair of us, we, therefore, must not commit sin in His presence and not interfere in His creatures except with His satisfaction and His commands. We must remain sure that nothing will be hidden from Allah on the earth and in the skies. The verse says:

“ Our Lord! Verily, You know whatever we hide and whatever we manifest, and nothing in the earth nor anything in the heaven is hidden from Allah.”

And Abraham invokes Allah declaring that once I am in distress for being parted from my son and wife, You know that well, and in case a drop of tears is shed from my eyes You notice. And if at the time of my separation from my wife she tells me: “Whom do you appoint as my guardian?” You are aware of all these things, and the future of this land as well as the future of them, which are interwoven with one another, are all transparent and crystal clear before You and Your knowledge.

39 الْحَمْدُ للَّهِ الَّذِی وَهَبَ لِی عَلَی الْکِبَرِ إِسْمَاعِیلَ وإِسْحَاقَ إِنَّ رَبّ-ِی لَسَمِیعُ الدُّعَآءِ 39. “ Praise be to Allah, Who has granted me in old age Ishmael and Isaac. Verily my Lord is the Hearer of the petition;”

Commentary: verse 39

Ishmael and Isaac are among the specific blessings of Allah, for:

1- They were born because of the prayers of the prophet of Allah, ’Ibrāhīm. 2- They were born during the old age of their father. 3- They were both righteous children. 4- They headed their following chain of prophets.

Incidentally, what is important is the issue of having righteous children, whether they are born by a female slave or else. (Ismael was born by a female slave and Ishaq was born by a free woman.)

At any rate, one’s children are gifts from Allah and nothing deters or serves as a hindrance for Allah’s Will and the Divine power; therefore, senility did not obstruct him from having children. The verse says:

“ Praise be to Allah, Who has granted me in old age Ishmael and Isaac. Verily my Lord is the Hearer of the petition;”

40 رَبّ ِ اجْعَلْنِی مُقِیمَ الصَّلاَةِ وَمِن ذُرّ ِیَّتِی رَبَّنَا وَتَقَبَّلْ دُعَآءِ 41 رَبَّنَا اغْفِرْ لِی وَلِوَالِدَیَّ وَلِلْمُؤْمِنِینَ یَوْمَ یَقُومُ الْحِسَابُ 40. “ My Lord! Make me a performer of the prayer, and of my offspring (too): Our Lord! and accept my petition”

Commentary: verses 40-41

Through the verses which we have discussed so far in this Sura, Abraham (a.s.) has seven wishes from Allah (s.w.t.). They consist of: the security of Mecca, remaining distant from worshipping idols, winning the heart of the faithful with regard to his children and his school of thought, benefiting of his offspring from the fruits and the dividends, the success in keeping up his prayers, acceptance of his call and his prayers, and finally, forgiveness of himself, his parents and all the faithful.

The Arabic term /wālid/ refers to one’s real father, but the term /’ab/ has a wider sense and refers also to other than father, such as uncle and one’s father-in- law as well. As the parents of Abraham (a.s.) were believers, therefore, Hadrat-i-’Ibrāhīm (a.s.) prays for them in this verse. The verse says:

“ My Lord! Make me a performer of the prayer, and of my offspring (too): Our Lord! and accept my petition”

Nonetheless, in other verses where the Arabic word /’ab/ is employed the objective in mind is ’Ibrāhīm’s uncle. Hadrat-i-’Ibrāhīm deplored and abhorred him for his paganism.

Messages to Note:

1- The repetition of the Qur’ānic word /rabb/ at the beginning of the prayers of Abraham (a.s.) is the sign of the impact of the acceptance of prayers, or it may also be regarded as one of the rituals belonging to it.

2- Establishing prayer is the center of Abraham’s calls.

3- Keeping up prayers is a counterpart for leadership. Abraham employed the phrase /wa min ŏuriyyatī/ (and of my offspring) on two occasions: One is when there was the issue involved as of the prayers of his generation, and the other one concerned with the leadership of his generation. Here he (a.s.) says:

“ Our Lord! Forgive me and my parents, and the believers on the Day when the reckoning shall come to pass.”

Section 7:The Respite and the End

Point

People are given only a respite for a fixed time – The most miserable lot of the believers on the Day of Reckoning.

42 وَلا تَحْسَبَنَّ اللَّهَ غَافِلاً عَمَّا یَعْمَلُ الظَّالِمُونَ إِنَّمَا یُؤَخّ-ِرُهُمْ لِیَوْمٍ تَشْخَصُ فِیهِ الأَبْصَارُ 42. “ And do not regard Allah to be heedless of what the unjust do. He only respite them (their punishment) to a day on which the eyes shall stare (of terror),”

Commentary: verse 42

The previous verses dealt with the issue of the day for settlement of accounts. For this reason, the Qur’ān points out the case of the plight of the oppressors and the tyrants in this verse.

Incidentally, by means of the Qur’ānic statement of this part of the discussions of resurrection, the sections on the issue of monotheism of the previous discussions are complemented.

At first, with a threatening tone of voice while addressing the oppressors and the tyrants, the Qur’ān begins implying that the Prophet (p.b.u.h.) should not rest assured that Allah is ignorant of whatever the oppressors do. The verse says:

“ And do not regard Allah to be heedless of what the unjust do. …”

These are the words, in fact, uttered in answer to the query of those who say: If this world has got a Lord, a just Lord, so

why the oppressors are left to themselves? The Qur’ān answers this question by saying that Allah is never ignorant. If He does not punish them instantly, it is for the fact that this world is a trial ground only and it is meant for the development of human beings, and achieving this objective is impossible without freedom. Then the Qur’ān implies that Allah postpones their punishment for one day when on that day all are stunned with their eyes amazed because of intensive fear and terror, and are fixed to one points remaining motionless. The verse says:

“… He only respite them (their punishment) to a day on which the eyes shall stare (of terror),”

Moreover, He declares in other verses as such: “And whoever turns away from My remembrance verily for him is a life straitened, …”⁽¹⁾

It is besides that Allah in another verse adds that such people will be afflicted in this world, too, where he says: “And whatever affliction befalls you, it is on account of what your hands have wrought, …” ⁽²⁾

43 مُهْطِعِینَ مُقْنِعِی رُءُوسِهِمْ لاَ یَرْتَدُّ إِلَیْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَآءٌ 43. “ Hastening forward, their heads upraised, their eyes (and eyelids) not blinking and their hearts void.”

Commentary: verse 43

There are several meanings proposed for the Arabic term /muhti‘īn/ which is derived from /’ihtā‘/ in the sense of: upraising the head, to speed up, looking pleasurably, all of which meanings can be implied in this verse.

The chastisements of the Resurrection Day are so horrifying that these oppressors stiffen their necks, raising their heads towards the sky, they even may fix their eye-lids in a state of motionlessness, while their hearts are becoming void because of their intensive fear, distress, anxiety and despair. The verse says:

“ Hastening forward, their heads upraised, their eyes (and eyelids) not blinking and their hearts void.”

Those persons who considered themselves as think tanks and considered others as stupid will lose their reasoning in such a way that their looks resemble not the lunatics but that of the dead. Their looks will be ‘empty’, indifferent, motionless and full of fear and horror.

Truly speaking, once the Qur’ān decides to depict a scenario or a landscape, it depicts every thing in the most concise manner and provides the most comprehensive picture of everything, an example of which is shown in the above short verse.

44 وَأَنذِرِ النَّاسَ یَوْمَ یَأْتِیهِمُ الْعَذَابُ فَیَقُولُ الَّذِینَ ظَلَمُوا رَبَّنَآ أَخّ-ِرْنَآ إِلَی أَجَلٍ قَرِیبٍ نُّجِبْ دَعْوَتَکَ وَنَتَّبِعِ الرُّسُلَ أَوَلَمْ تَکُونُوا أَقْسَمْتُم مِن قَبْلُ مَا لَکُم مِن زَوَالٍ 44. “ And warn the people as to the day when the chastisement comes to them; then those who did injustice will say: ‘Our Lord, defer us to a near term, (that) we will answer Your call and follow the messengers’. (They will be told:) ‘Did you not swear before that there would be no

end for you?’ ”

Commentary: verse 44

The Qur’ānic term /’inŏār/ (warning) is the antonym of /bišārat/ (glad tidings) both of which were the mission of the prophets who were the bearers of the good news as well as the warners. They were bearer of the good news regarding faith, righteous acts, virtue, and being characterized by attributes which lead one to salvation, happiness, Divine blessings, and ushering one to Paradise. And they were warners as to the cases of paganism, ingratitude, darkness, sins, and evil attributes and characteristics which lead one to wretchedness misery, Divine Wrath, and awful consequences and punishments in this world and in the Hereafter.

Then, in order not to give impression that the Divine punishments are confined to a specific group, as a general rule He commands His prophet to warn all people about the day when the painful chastisement of Allah will call on them. The verse says:

“ And warn the people as to the day when the chastisement comes to them; …”

That is, when the tyrants notice the terrible consequences of their behaviour, they may regret and think of compensating for it. The verse continues saying:

“… then those who did injustice will say: ‘Our Lord, defer us to a near term, (that) we will answer Your call and follow the messengers’. …”

The objective of this day is the day when some calamities and worldly chastisements will be descended, just like the punishments which were inflicted on the peoples of Lūt, and on ‘Ād, and Thamūd people as well as on the Pharaoh people which exterminated them.

However, they are instantly held back and this shaking message is delivered to them that such a thing is impossible to happen. The course of action has come to an end. Were you not the ones who swore that there would be no end and perishing of your life and power? The verse says:

“… (They will be told:) ‘Did you not swear before that there would be no end for you?’ ”

45 وَسَکَنتُمْ فِی مَسَاکِنِ الَّذِینَ ظَلَمُوا أَنفُسَهُمْ وَتَبَیَّنَ لَکُمْ کَیْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَکُمُ الأَمْثَالَ 45. “ And you dwelt in the abodes of those who did injustice to themselves oppression on yourself in the houses of those who preceded you, and it became clear for you how we did with them, and We set forth (may) parables for you.”

Commentary: verse 45

Many people do not take examples and instructions from those who preceded them and neglected everything though they are seating themselves in their seats. Therefore, to warn and to blame them further, the Qur’ān addresses them implying that you were such people who settled down in the lands of those who refuted the prophets and you knew as to how Allah had inflicted catastrophes on them and had exterminated them. The verse says:

“ And you dwelt in the abodes of those who did injustice to themselves oppression on yourself in the houses of those who preceded you, and it became clear for you how we did with them, …”

Some are of the opinion that they were the people of ‘Ād, and Thamūd, while others claim that they were those who were killed in the Battle of the Badr.

We provided you examples and made you acquainted with the characteristics of your predecessors so as to enable you to take example, but you did not draw lessons, and admonitions did not have any impacts on you. The verse says:

“… and We set forth (may) parables for you.”

Some suggest that the objective of the parables which are mentioned is those matters which are dealt with in the Qur’ān and demonstrate that Allah is Omnipotent in the world of creation as before, and is able to re-enliven all after their death, and to reckon their accounts.

46 وَقَدْ مَکَرُوا مَکْرَهُمْ وَعِندَ اللَّهِ مَکْرُهُمْ وَإِن کَانَ مَکْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ 46. “ And indeed they have devised their devising, and their devising is with Allah, though their devising were such as to remove the mountains thereby.”

Commentary: verse 46

Allah is both aware of their devices and tricks, and is all-powerful over them, and He shall provide all conspirators with commensurate chastisement. He can also diffuse and expel their tricks or return those tricks to themselves.

At any rate, do not worry, such conspiracies and plans will have no effect on you even if their strategies are such that enable them to remove mountains. For, no matter how powerful and forceful they may be, the oppressors will eventually be perished by Allah. The verse says:

“ And indeed they have devised their devising, and their devising is with Allah, though their devising were such as to remove the mountains thereby.”

Some commentators have claimed that the objective in mind of ‘the mountains’ has been the Islamic religion and the Prophet (p.b.u.h.) that have withstood all sorts of conspiracies and tricks of the enemies.

47 فَلا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَه إِنَّ اللَّهَ عَزِیزٌ ذُو انتِقَامٍ 47. “ So do not think that Allah will fail in His promise to His messengers. Verily Allah is Mighty, the Lord of Retribution.”

Commentary: verse 47

As a man takes revenge, he does it along with hatred and instinctive satisfaction. Nevertheless, what Allah does is based on justice and wisdom. Therefore, addressing the prophet (p.b.u.h.) once again, as to warn the oppressors and evildoers with a threatening voice, it implies that they should not imagine that Allah opposes His earlier promise and pledge which He has kept with the prophets. For, that kind of person violates his promise who is either not able to keep his promise or he has not included such words in his vocabulary as punishment or vengeance. However, Allah is both able and can take vengeance. The verse says:

“ So do not think that Allah will fail in His promise to His messengers. Verily Allah is Mighty, the Lord of Retribution.”

This noble verse is in fact complementary to the verse which we already cited, saying: “And do not regard Allah to be heedless of what the unjust do. …” (This Sura, verse 42) That is, if you notice that the oppressors have got a respite, it is not because of Allah’s negligence and overlooking of their acts, and it is not for that Allah may violate His promise. Rather, all of their accounts will be settled and cleared in a day and their just chastisement will be given to them.

Incidentally, the respite given to the pagans and the oppressors is based on a practice and on wisdom, and it is not because of negligence and of going back on one’s promises.

48 یَوْمَ تُبَدَّلُ الأَرْضُ غَیْرَ الأَرْضِ وَالسَّمَاوَاتُ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ 48. “ On the day when the earth shall be changed into other than the earth and (so will be) the heavens, and (all men) shall come forth before Allah, the One, the All-Dominant.”

Commentary: verse 48

The changing and the transformation of the earth on the Hereafter Day has been explained in a number of verses of the Qur’ān. On that Day, a strong earthquake will take place; the mountains will be displaced and start moving and they will be softened like wool and cotton. It refers to the day when the earth will be turned into a soft piece of plain which is even. As the Qur’ān says: “And they ask you (O Apostle) about the mountains (on that Day). Say: ‘My Lord will uproot them and scatter them (as dust),’” “Then He will leave them as a plain, smooth level;”⁽¹⁾But, the transformation of the skies will take place with the setting off the sun and the rolling over of the skies. However, this existing system of existence has got a culmination point.

Anyway, after destruction, everything will be reborn and renewed on that Day and man will step forward with some new conditions of the world, the conditions of which differ from these of this world, as regards its vastness, its blessings, its chastisements. And it is on that Day that one appears with

all of his existence and with all of his possessions before the Allah Who is unique and Almighty. The verse says:

“ On the day when the earth shall be changed into other than the earth and (so will be) the heavens, and (all men) shall come forth before Allah, the One, the All-Dominant.”

Therefore, the attribute of Allah as ‘the All-Dominant’ signifies His domination over everything and His authority over what is inside and what exists in the outside of every single being.

49 وَتَرَی الْمُ-جْرِمِینَ یَوْمَئِذٍ مُقَرَّنِینَ فِی الأَصْفَادِ 50 سَرَابِیلُهُم مِن قَطِرَانٍ وَتَغْشَی وُجُوهَهُمُ النَّارُ 49. “ And you will see the guilty on that day bound together in chains.”

Commentary: verses 49-50

The person who is experiencing punishment and trouble will be ever more suffering if he hears other people crying, as the case is with those who are happy and rejoicing and their happiness and rejoicing will double if they find themselves beside others who are happy as well. It is for this reason that the Qur’ān declares that: Allah will bring together all those individuals who resemble one another in their line of thinking: the culprits in Hell and the good ones in Paradise.

And we also find that the Qur’ān depicts the conditions of the offenders in a different way in this verse. It says:

“ And you will see the guilty on that day bound together in chains.”

These chains and yokes represent the mental and practical connections of the sinners who joined together and who were interwoven as in a line to help each other in this world.

Then, the Qur’ān describes their dressing pattern which is in itself a great disaster for them. Their robes and dresses are made of tar (a stinking, malodorous, and inflammable material) and their faces are covered by flames of fire. The verse says:

“ Their robes (shall be) of pitch, and their faces covered with Fire,”

As such is the case, instead of proper clothing, their bodies are wrapped up in a kind of material which has four distinct awful defects as they are stinking, black, inflammable and burnable, for robes are put on for protection as well as for ornamental and cosmetic purposes. They are meant to protect one against heat and cold. Such robes, contrast all garments, are both ugly and inflammable.

The Arabic term /’asfād/ is the plural form of /sufūd/ which means ‘the bone of a tree’, it was also used for attaching to the feet of prisoners.

The Arabic term /qatrān/ is a kind of material which is extracted from some trees after the boiling of which and after its solidification. It is used for curing the skin diseases of camels for its intensive burning. It is extremely stinking and inflammable.

51 لِیَجْزِیَ اللَّهُ کُلَّ نَفْسٍ مَّا کَسَبَتْ إِنَّ اللَّهَ سَرِیعُ الْحِسَابِ 51. “ That Allah may requite everyone what he has earned, verily Allah is swift at reckoning.”

Commentary: verse 51

None of the people will remain without compensation. And no action in the world will be left without any reactions. Thus, the Divine punishment and reward have their origin in our own practices. The verse says:

“ That Allah may requite everyone what he has earned,…”

This means that Allah rewards or punishes everyone according to His own discretion for whatever he has done.

At the end of the verse, the Qur’ān implies that Allah is quick to discern and settle accounts. The verse continues to say:

“… verily Allah is swift at reckoning.”

52 هَذَا بَلاَغٌ لِلنَّاسِ وَلِیُنذَرُوا بِهِ وَلِیَعْلَمُوا أَنَّمَا هُوَ إِلَهٌ وَاحِدٌ وَلِیَذَّکَّرَ اُوْلُواْ الأَلْبَابِ 52. “ This is a clear message for mankind and that they may be warned by it, and that they may know that He is God (the only) One, and that those possessors of intellects may take admonition.”

Commentary: verse 52

Point

As we already noted, Sura ’Ibrāhīm began with depicting the sensitive role of the Qur’ān in bringing out man from utter darkness of ignorance and paganism into the enlightenment of knowledge and of monotheism. It ends by providing an exposition of the role of the Qur’ān in warning all human kind and instruction of monotheism and that the possessors of intellects may take admonition. The verse says:

“ This is a clear message for mankind and that they may be warned by it, and that they may know that He is God (the only) One, and that those possessors of intellects may take admonition.”

Such a beginning and such an end provide us with clues to the reality as to the fact that whatever we read about is already mentioned in the Qur’ān, and as Amir-ul-Mu’mineen Ali (a.s.) says: “The sources of all knowledge and the delight of the heart are in the Qur’ān.”⁽¹⁾One also has to look for the remedies of mental, ethical, social and political illnesses in the Qur’ān. It has been said: “Seek from it for the treatment of your diseases.”⁽²⁾This exposition provides us with sufficient reasons

to believe that the Holy Qur’ān is a Book which contains instructions for everyone throughout his life.

And ‘finally’ it is a Book which provides the learned man as well as the masses of people with the required instructions as they need. Once the Muslims have set aside this great celestial Book and turned to the deviant schools of thought of the east and west, they must be on the look out for the reasons of their weakness and their backwardness in here.

Explanations:

1- The holy Qur’ān provides the substance for religious propagation and the preachers must look to the Qur’ān for the main substance of their propagation. “This is a clear message…”

2- The Qur’ān is the Book of monotheism and one must educate monotheistic people by it. “… and that He is God (the only) One, …”

3- It is not enough to communicate only, warning is also necessary. It does not suffice to know paying attention, and admonition is also required.

4- Association with the Qur’ān provides us with both knowledge, cognition, and outlook as well as with admonitions which urge us to perform decent acts.

5- The Qur’ān provides the general public with a mandate though only the men of wisdom take advice and instruction from it. “… and that those possessors of intellects may take admonition.”

Certainly, if we pay attention to the guidelines of the Qur’ān heartily, we will become truly monotheistic individuals. Allah willing.

The End of Sura ’Ibrāhīm

The Biography of Hadrat Ibrahim

You can read the biography of Hadrat-i-’Ibrāhīm in the following pages.

The Highly Adventurous Life of ’Ibrāhīm, the Iconoclastic Prophet

This Sura is the only one which is named after ’Ibrāhīm. However, the biography of ’Ibrāhīm is not covered only in this Sura. On the other hand, as there are mentions of this great Divine prophet on various occasions in other Suras, we considered it appropriate to discuss the highly-esteemed biography of this champion of monotheism in a concise manner at the end of this Sura so that we shall be able to interpret and comment on the various verses which we come across in the future, as they require command of this prophet’s life. We hope that this short discussion provides sufficient awareness for our dear readers and we shall be able to provide them with useful references.

One can distinguish the life of ’Ibrāhīm into three distinct periods: 1- The Era prior to his prophetic Mission; 2- The Era of his prophetic Mission and his Campaign against the worshippers of idols in Babylon; 3- The Exodus Era from Babylon and his struggles and efforts in the Lands of Egypt, Palestine, and Mecca.

The Birthplace and Childhood of ’Ibrāhīm:

’Ibrāhīm was born in the lard of Babylon which was an amazing land of the world and which had a powerful and, at the same time, an oppressive and a tyrannical government which was in full control of it. (Some historians have regarded his birthplace in ‘’Ur’, a city in the land of Babylon.

The Highly Adventurous Life of ’Ibrāhīm (a. s.)

’Ibrāhīm was born at the time when, Nimrod-ibn-Kan‘ān, that oppressive and cruel king, was ruling Babylon and he used to present himself as the great god of Babylon. Certainly, the people of Babylon did not possess only this sole idol to worship, but, in the meantime, they had fabricated idols out of the various materials and used to worship them.

The dominant government of that land used to encourage vigorously the worshipping of idols as it considered the job as an effective means for stupefying and inciting hallucinations in people and regarded any kind of insult to the idols as a great crime and an unforgivable one.

Historians have recounted an amazing story about the birth of ’Ibrāhīm, a summary of which is as follows:

Astrologers had predicted and had foretold that a person could be born who would stand up to the undivided and invincible power and authority of Nimrod. Then Nimrod sought to obstruct such a baby from being born, and once it was born, he did utmost to have him killed. Nonetheless, none of his plans was effective and the baby was born.

The mother of the baby tried her best and brought her child up in a cave near her birthplace so much so that she spent 13 years of her life in that place. And in such a situation, eventually, the child was brought up far from the scrutiny of the agents of Nimrūd. He attained the age of puberty, and decided to leave that hiding-place forever, in order to go among the people, and explain the lessons of monotheism to the people which he had received with inspirations from within himself supplemented by his mental studies.

Campaigns Against Various Groups of Idol-worshippers

At the time when the people of Babylon were worshipping such self-made idols, further, they were also worshipping such celestial beings as the sun, the moon and the stars. ’Ibrāhīm decided to awaken their dormant conscience by means of logic and clear and evident reasoning methods, thus drawing the dark curtains of the wrong suggestions down from the face of their clean inherent nature, so as to enable their enlightening nature to shine, in order that they might take several steps alongside of the path of monotheism.

’Ibrāhīm had done a great deal of studies concerning the creation of the universe, the skies and the earth as well as the power which was dominating and governing them and their amazing hierarchy, thus the light of certainty was being shed on his entire existence⁽¹⁾.

Logical Campaign Against the Idol-worshippers

At first, Abraham faced the worshippers of the stars, especially against those who used to worship Venus, which appears in the sky immediately after sunset, shining to the west of the horizon. They engaged in bowing and worshipping it.

Abraham shouted, “This is my Lord.” This he did either wonderfully, using a positive interrogation with a negative sense to stress the issue, or he used this way of expression to provide an introduction for the demonstration of their mistakes, or just for the sake of reinforcing of harmony with the opposite side in order to bring them in line.

However, when it set, he remarked: “I do not like those the setting ones.”⁽¹⁾And when the moon split the widely-open horizon, inciting the moon-worshippers to begin their worship, joining them he shouted: “This is my Lord!” But when it set, he said: ‘If my Lord does not guide me I shall surely be of the people gone astray’.”

When the sun split the darkness of night, shedding its golden rays over the mountains and plains, the sun-worshippers went on with their prayers. Then, Abraham said: “This is my Lord; this is the greatest! But when it set, he said: ‘O’ my people! Surely I am quit of that you associate (with Allah)’.” All these have got falls. They are at the mercy of change and are as puppets at the hands of creation and they have no feelings and will power of their own much less that they should be deemed as creator and administrator of this world: “Verily I have turned my face (myself wholly) toward Him Who created the heavens and the earth, being upright, and I am not of the idolaters.”⁽²⁾

’Ibrāhīm left behind this stage of his campaign against the idol-worshippers in the most efficient way and could awaken some, while seeking to make others at least skeptic. He was soon subject of rumour in that region as to whom he might be who can affect masses of people’s hearts, leaving such an impact on them with such an explicit and straightforward logic.

Dialogue with ’Āzar

Abraham got engaged in a conversation with his uncle at another stage, and by using explicit and far-reaching speech

coupled with affection and, at times, with warnings regarding idol-worshipping, told him: Why do you worship something which can not hear, can not see, and can not solve any problems you have? If you follow me, I shall lead you in the right path. I am scared that soon you may face the Divine punishment if you follow the Satan.

Even, at the time when his uncle threatened him to stone him to death when he was admonishing him, he used the sentence “Peace be upon you! Saying: I shall ask my Lord to forgive you”⁽¹⁾, and he tried to find a way through his stone like heart.

The prophetic Mission of ’Ibrāhīm

As for the age when Abraham attained to the position of the prophetic mission, we have no access to clear evidence. However, we can conclude from Sura Maryam, that he had attained to the rank of his prophetic mission when he engaged in the dialogue with his uncle, for we read in this Sura addressing the prophet (p.b.u.h.): “And mention in the Book; verily he was a truthful man, a prophet.” “When he said to his father (i.e. his uncle): ‘O my father! Why do you worship that which neither hears nor sees, nor does avail you in aught?”⁽²⁾

We know that this adventure took place before an extensive entanglement with the idol-worshippers and his being was about to be burned by them. If we add what some historians have written saying that Abraham was only 16 years of age when setting of him a flame took place, it becomes clear that he was appointed to achieve his great mission even as early as his adolescence.

Practical Campaigns Against the Idol-worshippers

Anyway, ’Ibrāhīm’s involvement with the idol-worshippers reached greater proportions day by day which, eventually, terminated in breaking of all the idols of temple of Babylon except the great idol.

Dialogue with the oppressive Ruler:

The affairs regarding the opposition and campaign of Abraham (a.s.) with the idols finally reached Nimrūd. He summoned him so as to silence him by the way of advising, or by warning, or by threatening him. He, who was very advert in sophisticating, asked Abraham if he did not worship the idols, who was then his Lord? He answered the same one whose life and death are in His own hands: “… My Lord is He Who gives life and causes to die.’…” He shouted: O you unaware person! This is in my hands! Do you not see how I command the offender who is to be executed to be freed, and how I stop his execution or I order the execution of the prisoner who is not convicted to be executed? ’Ibrāhīm, who was advert in giving extraordinary sharp answers, seeking assistance from his prophetic power, told him: It is not but the matters of death and life which are in His hands; all of the affairs of the world of existence are at His command. Do you not see how the sun rises from the east every morning by His order and sets in the west? If you rule the entire world of existence, reverse the process, so that the sun rises in the west and sets in the east. Nimrūd was so astonished that he lost his ability to talk to him⁽¹⁾.

Undoubtedly, ’Ibrāhīm knew that Nimrūd was playing with words as regards having power of life and death. However, his skill in reasoning did not permit the enemy side to win him over in his argument. Thus he abdicated that soon and stuck to a different method in which he got the enemy caught.

The Exodus of ’Ibrāhīm

At long last, the government of Nimrūd, who felt that the youth was organizing a dangerous campaign threatening his despotic rule, by his clear logic and his expressive powerful tongue decided to put an end to the life of ’Ibrāhīm by aggrandizement of the fanatical ignorance of the idol-worshippers. He feared that the eloquent language and powerful thinking coupled with his sound logic would awaken the oppressed masses, and finally break up the chains of his exploitations. He then organized certain ceremonies (which will be discussed later, in Sura ’Anbiyā) to burn him alive in an inferno of fire which was prepared by the help of the ignorance of the masses and the crime of the dominant system, in order to be delivered from him for ever.

However, as the fire was put off by the command of Allah and Abraham was saved from that scenario intact, Nimrūd’s system started trembling in such a way that Nimrūd lost his morale, as Abraham was no more an adventurous young man who was planting seeds of discord the labeling which Nimrūd had addressed him with. Abraham was then regarded as a Divine leader and a brave champion who could by himself and single-handedly invade his powerful enemies and overcome them all.

It was for this reason that Nimrūd and his courtiers, who used to suck the blood of the poor people like leeches, decided

to stand up against Abraham with all their powers to guarantee the safety of their regime and fight him to the end.

On the other hand, Abraham had secured his share from that group. That is, those who had receptive hearts had believed in him. He found it more convenient to depart from the land of Babylon along with his companions and the population of the faithful and to spread the call of Allah to the people of Damascus, Palestine, and Egypt, the land of the Pharaohs. He could propagate the truth of monotheism in those regions and call numerous people to become faithful to the worshipping of Allah, the only One.

The Last Stage of the Prophetic Mission of ’Ibrāhīm

’Ibrāhīm spent a whole life-time campaigning against worshipping the idols in all its forms especially the ‘worshipping of man’ and could enlighten the ones who were ready with the light of monotheism and provide them with a new life, thus liberating numerous groups from the chains of the despots. Now it was time to enter the last stage of Allah’s worshipping and servitude to Him and offering Him whatever he possessed with utmost sincerity, so that to pass successfully all the great Divine trials with a great leap forward in spiritual matters which would culminate in his ‘Imamate’ and leader-ship’ of men. Simultaneous with this matter, he erected the pillars of the House of monotheism, ‘the House of Ka‘bah’ and turned it into a unique center for worshipping Allah. This he did to call all the believers to this great conference near this huge and fantastic as well as splendid ‘house of monotheism’.

His adventures about the jealousy of Sara, his first wife, with ‘Hājar’, the slave whom he had accepted as his wife and had given birth to a son called Ishmael, caused him to take the mother and infant child and depart them from the land of

Palestine to the arid desert of Mecca, within those rugged mountains. Upon Allah’s command, they went to a land where not even a drop of water was to be found, in order to pass a great test.

The discovery of the spring Zamzam, and the arrival of the tribe Jarham, who asked the permission of Hājar to dwell in that region, has got a lengthy history along with others, all of which led to the development of that land. ’Ibrāhīm had asked Allah to make that area into a well-developed city and an affluent one, and attract the attention of the people on that spot where his family was residing.⁽¹⁾

It is interesting to note that some historians have cited that when Abraham was locating the baby Ishmael and Hājar in the land of Mecca and wanted to return, calling him Hājar asked ’Ibrāhīm as to who had commanded him to take them to a land where no vegetation was found and no milk-providing animals existed, and not a single drop of water was to be found, all of which took place with no storage of food and no companions. ’Ibrāhīm answered her in a concise statement. “My Lord Who has commanded me so!” As soon as Hājar heard this response, she said: “Now that such is the case, Allah will never leave us alone”.

Abraham repeatedly came from Palestine to Mecca to visit Ishmael and it was in the course of one of such trips during which he performed the Hajj pilgrimage rituals. It was by the command of Allah that he took his son, who was in his teens as an extraordinary faithful and clean individual, to the sacrificing spot and got ready to sacrifice him, who was the best he had to offer Allah by his own hands.

When this most important trial was staged in its best form and he (a.s.) went through all the processes to the end, Allah accepted the sacrifice and preserved Ishmael for him, sending him a sheep to replace his sacrifice⁽¹⁾.

Ultimately, after all the trials and out of all tests, ’Ibrāhīm attained the highest rank which a perfect man can ever reach and thus received promotion and as the blissful Qur’ān implies that Allah tried ’Ibrāhīm with certain words and he got through with them all, after which He told him that he was appointed as the leader and ‘Imam’. Transported with joy, ’Ibrāhīm asked that this position be awarded to some of his children as well. His call was accepted but on condition that He would not bestow such a position on those who had been oppressors or had committed any atrocities. The holy Qur’ān says: “ And (remember) when his Lord tested Abraham with words (of command) which he fulfilled, He said: ‘Verily I have appointed you an Imam (leader) for mankind.” (Abraham) pleaded: ‘And of my offspring (as well)?’ He (Allah) said: ‘My covenant does not incline the unjust’.”

The Highly-esteemed position of ’Ibrāhīm in the Qur’ān

A study of the holy verses of the Qur’ān reveals the fact that Allah has appointed a very highly-esteemed position to Abraham, a rank which has been accorded to no other prophet. One can draw his conclusions as to this matter by considering the following expressions:

1- Allah has made mention of ’Ibrāhīm as a ‘nation’ and praises his personality as a nation as well. (Sura An-Nahl, No. 16, verse 120)

2- Allah has accorded the position of ‘Divine friend’ to him. “… And Allah took Abraham as a friend.”⁽¹⁾

It is interesting to note that in some quotations we read as to the commentary of this verse that: Such a high position was bestowed on Abraham for he never asked anyone anything, and he never despaired anyone who requested him something⁽²⁾.

3- He was from among the good ones (Sura Sād, No. 38 verse 47) the righteous ones (Sura An-Nahl, No. 16, verse 123), the content ones (Sura An-Nahl, No. 16, verse 125), the truthful ones (Sura Maryam, No. 19, verse 41), the forbearing ones (Sura At-Taubah, No. 9, verse 114), and the keepers of promises (Sura An-Najm, No. 53, verse 37)

4- Abraham was very hospitable (Sura Ath-Thāriyāt, No. 51, verses 24-27); as one finds in some quotations, he is referred to as ‘The father or the lord of the guests’ (Safīnat-ul-Bihār, vol. 1. p. 74)

5- He was unique in trusting Allah, as far as he relied on no one but on Allah in everything and under all circumstances. He would ask Him as to whatever he wanted, and he referred only to Him.(Sura Ash-Shu‘arā, No. 26 verses 78 to 82) The story of the angel’s proposals for his deliverance when the obstinate nation wanted to throw him into the fire and his lack of acceptance has been recorded in history books. He used to say: “I am needy all over, but I am in need of assistance from the Creator, not from those who themselves are the created ones. (Kāmil-ibn-Athīr, vol. 1, p. 99)

6- He was unique in bravery and courage and he used to stand up against the challenging fanaticism of the idol-worshippers single-handedly, and would leave no room for the

slightest fear and terror. He used their idols as subjects of his ridicule and turned their temples into ruins, and addressed Nimrūd and his guards with a unique courage, each of which has been mentioned in several of the verses of the Qur’ān.

7- ’Ibrāhīm had an extraordinary powerful logic. He used concise, firm, and reasonable language while addressing his seduced opponents. By his explicitly sound logic, he would bring these obstinate enemies down to earth, never losing ground to them.

He never became angry as a result of their intensive rudeness. Contrarily, he used to face them in cold blood which reflected his elevated spirit. He used to hand them their condemnation papers with his solemn words and deeds which have been covered in the story of dispute of Abraham with Nimrūd and with his uncle and with the court trial of Babylon when they wanted to condemn him for his theistic belief and for breaking up of the idols.

Concentrate on the following verses which have been dealt with in Sura Al-’Anbiyā:

When the judges asked him as to whether it was he who had done all those offences to their gods, breaking up of all their small and big idols, he answered: “… surely (some doer) has done it; the chief of them is this, therefore ask them, if they can speak.”⁽¹⁾This he said to corner them in an awful deadlock out of which they could not escape.

He placed his opponents in an awful situation by declaring this single sentence. For, if they answered that their idols were dumb and deaf and unable to speak, they would be feeling ashamed for such of mute and irresponsible god. If they accepted that they were able to speak, they should ask and hear

the answer from them. It was on this occasion that their dormant conscience was aroused and discovered themselves. They would hear words from within themselves which shouted that they were oppressors, selfish and tyrants. That is, you are having neither any mercy on yourselves nor do you show any mercy on the community to which you belong.

Anyway, they had necessarily had to provide an answer. Thus, they uttered these words while being humiliated with to utmost that: “You well know that these idols cannot speak.” It was at this moment that the pounding words of Abraham struck them like thunderbolt. He shouted: “Woe unto you for worshipping any one but Allah. O’ brainless people! Fie on you and on what you serve besides Allah; What! Do you not understand?”⁽¹⁾

Ultimately, as they did not find the power to stand up against the strong logic of ’Ibrāhīm in them, as is the case with all oppressors, they took to the logic of force and declared that he should be burned alive.

To fulfill their aim, they utilized the blind fanaticism of the worshippers of the idols and hastened to call them to help their gods. “Burn him and help your gods, if you are going to do (anything)’.”⁽²⁾This was an example of the explicit, reasonable, and decisive logic of ’Ibrāhīm.

8- It is interesting to note that the Qur’ān considers this as one of the sources of pride for the Muslims to be adherents of ’Ibrāhīm. And it was he who called them by the name of ‘Muslims’.⁽³⁾

Even, in order to encourage Muslims, the Qur’ān calls to their minds that they must imitate ’Ibrāhīm and his

companions for achieving some of the important objectives. (Sura Mumtahanah, No. 60, verse 4)

9- The rituals of the Hajj pilgrimage, with all its splendour, have been initiated by ’Ibrāhīm and upon Allah’s command. Therefore, the name of ’Ibrāhīm and the memory of ’Ibrāhīm have been associated with Hajj. (Sura Al-Hajj, No. 22, verse 27). And man is reminded of this Divine prophet at any moment and with every part of the splendid ceremonies of Hajj, so that he feels the grandeur of this man in the bottom of his heart. In principle, the performance of the Hajj rituals is meaningless without the name of Abraham.

10- The personality of ’Ibrāhīm was so elevated that every group sought to consider him as one of their own. The Jews and the Christians each stressed their relationship with him. The Holy Qur’ān, answering them, however, insisted that he (s.w.t.) was only a Muslim and a true monotheist. That is, he was subservient to all of Allah’s commandments and submissive to Him; he never thought of anyone but Him and he never would take any steps except in the path shown by Him. (Sura ’Āl-i-‘Imrān, No. 3, verse 67)

Part 14

Sura Al-Hijr No. 15

(Revealed in Mecca)

(99 verses in 6 sections)

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

In the Name of Allah, The Beneficent, The Merciful

The Contents of Sura Al-Hijr

This Sura contains 99 verses and is generally believed to be chronologically the fifty-second Sura. It was revealed to the Prophet (p.b.u.h.) in Mecca prior to his Migration. The Arabic term ‘Hijr’ is the name of a town where the people of Hadrat Sālih used to live. The name of this Sura, Al-Hijr, is taken from the eightieth verse of it which deals with the people of Sālih, saying: “And indeed the inhabitants of Hijr (also) rejected the messengers.”

Most of the discussions in this noble Sura are about the accusations and scoffs of the pagans unto the Qur’ān and the blissful Prophet (p.b.u.h.), as well as some commandments to him to be patient and perseverant with forbearance towards them. It provided some kind of comfort and soothing effect as against the pressure exerted by the invasion of the opponents after the death of Hadrat Khadījah and Hadrat Abu-Tālib, both of whom were dear to the Prophet (p.b.u.h.).

Some of the verses deal with the origin of the world of existence, and belief in Him which are brought about by the study of the secrets of creation. The story of man’s creation,

and the disobedience of Iblis, as well as his ultimate destiny, are also exposed.

There are also allusions made to the biography of such tribes as the people of Lūt, the people of Sālih, and the people of Shu‘ayb.

In the meantime, there are also some verses which are concerned with the issues of Resurrection and the retribution of evildoers, each of which will be explained.

Sura Al-Hijr (The Rock)

Point

No. 15 (Revealed in Mecca)

99 verses in 6 sections

Section 1:The Qur’ān ever Protected by Allah

Point

People left to enjoy this world have only respited – Allah Himself promises the protection of the Qur’ān (against any corruption or getting extinct as it happened in the case of the previous scriptures).

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

In the Name of Allah, the Beneficent, The Merciful

1 الر تِلْکَ ءَایَاتُ الْکِتَابِ وَقُرْءَانٍ مُّبِینٍ 2 رُّبَمَا یَوَدُّ الَّذِینَ کَفَرُوا لَوْ کَانُوا مُسْلِمِینَ

Commentary: verses 1-2

We notice once again that this noble Sura begins with the abbreviated letters of Alif, Lām, Rā, which exhibit the combination of these great celestial words, that lead all men towards happiness, are made up of simple alphabetical letters, the same raw material which are at the disposal of all human beings even children aged 2 or 3 years. This is the utmost kind

of miraculous performance that such a unique feat should be produced out of such ordinary kinds of material.

Therefore, immediately next to them, it has been added:

“ Alif ‘A’, Lām ‘L’, Rā ‘R’. These are the verses of the Book and (of) a clear Qur’ān (that makes things manifest).”

That is: these are the verses of the celestial Book, revealed in the Qur’ān, which express facts and which reveal the truth as distinguished from the untruth!

In Tafsīr-i-Tabarī and Majma‘ul-Bayān, there has been cited a tradition implying that in Hereafter the pagans tell those Muslims who are entangled in the inferno “Did you also become hellish people like us, and, you were not saved by Islam?” While the sinful Muslims will be saved after sometime being punished, but the pagans will be remaining in the Fire of Hell for ever, saying: “We wish we were Muslims, too.” It says:

“ Often will those who disbelieved wish that they were Muslims.”

Although the holy Qur’ān has got a very highly esteemed position, yet it is always available for all and everybody can have access to it. At the same time, it is written in a book format and is readable by all, ‘the Qur’ān’.

It is for this reason that its discussions are explicit and they draw a line between right and wrong. It will be a source of credit for Islam in the future and, at the same time, it will be a source of regret for disbelievers.

Thus, those who are ridiculing Islam today, will regret tomorrow. Many a time, pagans aspire to embrace Islam, but they are involved in the affairs to the despots or entangled in their corrupt environment. Therefore, we have it in history that the Caesar of Rome decided to embrace Islam when he saw the letter of the holy Prophet of Islam (p.b.u.h.), but he said: “My life is in danger and my kingdom will be lost.”

3 ذَرْهُمْ یَأْکُلُوا وَیَتَمَتَّعُوا وَیُلْهِهِمُ الاَمَلُ فَسَوْفَ یَعْلَمُونَ 3. “ Leave them (alone) so that they may eat and enjoy themselves, and that they may be bemused by hope for they will soon know.”

Commentary: verse 3

One can conclude from the Qur’ānic phrase /ŏarhum/ which means leaving the pagans alone because of their own disobedience, while Allah has never left anyone alone since the beginning of creation and has sent them prophets to guide them, and this matter has been repeatedly dealt with in the Qur’ān.

Therefore, Allah, the Magnificent, with a pounding tone in this holy verse, advises the Prophet implying that he (p.b.u.h.) leaves these pagans alone so as they feed-themselves like four-footed animals and enjoy themselves out of the pleasures of this fleeting world, and their aspirations make them ignorant of this grave reality though they will soon find out. The verse says:

“ Leave them (alone) so that they may eat and enjoy themselves, and that they may be bemused by hope for they will soon know.”

They are like animals which do not understand anything except the stable and grass and the material life, and they do not move unless they are on the look out for such things.

They are so blindfolded because of their arrogance and negligence that they are distanced from reality and engaged in their daily routine affairs which all make them unable to comprehend the real truth.

They will only understand to what extent they have been at a loss and negligence, and they will be disillusioned once they are about to see their doom in the bed of death or they are about to rise in the resurrection plain.

4 وَمَآ أَهْلَکْنَا مِن قَرْیَةٍ إِلاَّ وَلَهَا کِتَابٌ مَّعْلُومٌ 4. “ And never did We destroy a township, but it had a known decree.”

Commentary: verse 4

There will be an end to the joys and enjoyment of those who customarily rejoice themselves in this world, and once Allah wills, He is able to put an end to the pagans, perishing them at once.

However, it is Allah’s way of treatment to provide all with as many respites as requires and postponement of the punishment. Therefore, we must not feel rest assured of the Divine respites thus provided for us.

“ And never did We destroy a township, but it had a known decree.”

5 مَا تَسْبِقُ مِنْ اُمَّةٍ أَجَلَهَا وَمَا یَسْتَأْخِرُونَ 5. “ No nation outstrips its term, nor can they postpone (it).

Commentary: verse 5

Allah’s way of treatment has been such under all circumstances that He has sought to provide adequate respite for reconsideration by all and for their awakening. He sends the means to inform all through causing painful disasters to happen, and enabling all to receive blessings one after the other. He does them both: He rewards, threatens, and He warns simultaneously so that each and everyone of the people is provided with the necessary ultimatum.

However, as soon as this duration of respite expires, the unavoidable and decisive doom awaits them all. The verse says:

“ No nation outstrips its term, nor can they postpone (it).

Notes to be considered:

One’s fate and the calamities which ensue are of two kinds: those which are certain to happen, and those which are not so.

The deaths which are not certain to occur can be avoided by praying, giving away alms and spending in charity, and making donations as well as charitable acts. They can be altered. However, the deaths which are certain to occur are unchangeable.

6 وَقَالُوا یَآ أَیُّهَا الَّذِی نُزّ ِلَ عَلَیْهِ الذّ ِکْرُ إِنَّکَ لَمَ-جْنُونٌ 7 لَوْ مَا تَأْتِینَا بِالْمَلآئِکَةِ إِن کُنتَ مِنَ الصَّادِقِینَ 6. “ And they (unbelievers) said: ‘O’ you to whom the (Divine) Reminder has been sent down, you are surely insane;”

Commentary: verses 6-7

The Arabic term /majnūn/ (insane) here does not signify ‘irrational’. Rather, that means being overtaken by ‘Jinns’, as is the case with the word ‘demoniac’ which means possessed or influenced by demons or by the spirit of the demons. During the age of Ignorance, there was a widespread common belief that poets could compose poems because of the relationship they had with the ‘jinns’ or ‘fairies’.

In these two noble verses, cases of humiliation, ridicule, accusations, and hesitation or skepticism have been mentioned from the tongue of the pagans with respect to the Prophet (p.b.u.h.). Employing the phrase ‘O you to whom’ instead of ‘O Prophet!’ exhibits a kind of humiliation. The Arabic term /ŏikr/ is some kind of ridicule when applied by the pagans considering the fact that they did not believe in revelations. The Arabic word /majnūn/ meaning ‘lunatic’, applied for the Prophet (p.b.u.h.), implies accusation. And the sentence: “If you are of the truthful ones” makes allusions to their skepticism regarding the prophetic mission of the Prophet (p.b.u.h.). Moreover, the Arabic signs /’inna/ and ‘Lam’ in the

sentence “… you are surely insane” as well as the Arabic structure of the ‘nominative clause’, all are kinds of emphasis in various ways of their speech and exhibit their deviant form of thinking. The verse says:

“ And they (unbelievers) said: ‘O’ you to whom the (Divine) Reminder has been sent down you are surely insane;”

“ If you are of the truthful ones, why do you not bring to us the angels?”

Incidentally, the pagans regarded the descending of angels as the authenticity of the mission of the Prophet (p.b.u.h.) though this was only a pretext, for, Allah elsewhere, in the Qur’ān says: “And even if We sent down the angels to them, and the dead spoke to them, and We mustered all things before them, (even then) they would not believe, …”⁽¹⁾

8 مَا نُنَزّ ِلُ الْملآَئِکَةَ إِلاَّ بِالْحَقّ ِ وَمَا کَانُوا إِذاً مُّنظَرِینَ 8. “We do not send angels but with the Truth, and then they would not be respited.”

Commentary: verse 8

One can conclude from the verses of the Qur’ān that whenever a miracle is performed by one of the prophets and people are heedless about that, the divine outrage may ensue. They may also be given a respite for sometime. However, in the cases that the kind of miracle and the request for its performance is proposed by the people, such as the coming out of the she camel from inside the mountain which the disbelievers demanded from Hadrat Sālih (a.s.), or the descending of heavenly food which was requested from Jesus (a.s.), the Divine outrage is certain to promptly happen when the people offend and they will be given no extra respite. It says:

“We do not send angels but with the Truth, and then they would not be respited.”

In the previous verse, the pagans demanded that the Prophet (p.b.u.h.) should descend angels for them. This noble verse provides the answer that the descending of the angels is with the Truth, which requires that they descend on the qualified people. The descent of the angels upon the indecent individuals is for no good reasons and Allah does not do anything but with the Truth.

In other words, performing of miracles is not to be regarded as a game or plaything. On the other hand, it is for proving the truth which is adequately demonstrated for those who are seeking the truth, for the Prophet of Islam (p.b.u.h.) has demonstrated his prophetic mission with the Qur’ān and other miracles.