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

Table of Contents

Introduction …………….…………………………… 15

Transliteration ……….……………………………… 16

Sura Al-Kahf, No. 18 (110 verses)

The Feature of the Sura …………………………... 17

The virtue of the recitation of the Sura ∙∙∙∙∙∙∙∙ 18

Section 1: Warning against the belief of Allah’s son …. 19

Commentary, verses 1-3 …………………………….. 20-21

Explanations ...………………………..…………… 21-22

The Suras which begin with: “Praise is Allah’s”

Commentary, verses 4-5 ...…………………………... 23-24

Those who believe that Allah has a Child

Commentary, verse 6 ……………………………..…….. 25

Commentary, verses 7-8 ……………………….…..... 26-27

Occasion of Revelation, verses 9-10 ...….…………… 28-29

Commentary, verses 9-10 ..…………………….…..... 29-30

The rightfulness of the Prophet investigated

Explanations ..………………………...………….. 30-31

Section 2: The Companions of the Cave ……………….. 32

Commentary, verses 11-13 ….……………………….. 32-33

Explanations .…………………………...………….. 33-34

Commentary, verses 14-16 ….……………………….. 35-37

The youth tried to wipe out the rust of polytheism

Explanations ..………….……………...…………. 37-38

Section 3: The Sure Coming of the Resurrection proved 39

Commentary, verses 17-18 .………………………….. 40-41

A definition upon the Cave

Explanations ………………………...……………... 42

The texts of verses 19-20 …………………………….….. 43

Commentary, verses 19-20 …………………………... 44-45

Wakefulness after a long sleep!

Explanations ..………………………...……………... 45

Commentary, verse 21 …………………………….…….. 46

The end of the adventure of the Cave .……….…….. 46-49

Explanations ….……………………...……………49-50

Commentary, verse 22…………………………….… 51-52

Explanations ……………………………...……….. 52-53

Section 4: To always depend upon Allah’s Will ………. 54

Commentary, verses 23-24 ………………………….. 54-57

The function of the holy phrase: “If Allah pleases”

Commentary, verses 25-26 ………………………….. 58-60

The sleep of the Companions of the Cave ………….. 58-60

Commentary, verse 27 …………………………….… 61-63

The lessons taken from this story

Occasion of Revelation verse 28 ...…………………... 64-65

Commentary, verse 28 …………………………….… 65-66

Commentary, verse 29 …………………………….…. 67-68

Commentary, verses 30-31 …………………….…….. 69-70

Explanations .…………………………...………….. 70-71

The ornamental clothing in Hereafter ..……………71-72

Section 5: The parable of an ungrateful and a grateful man ……………………………...………………………... 74

Commentary, verses 32-36 …………………………... 75-77

Notes .…………………………...……….…………….. 78

The text of verses 37-41 …..….………………………….. 79

Commentary, verses 37-41 …………………………... 80-83

Commentary, verses 42-44 …………………………... 84-87

Section 6: Wealth and Children, only passing shows ….. 88

Commentary, verse 45 …………………………….…. 88-89

Commentary, verse 46 …………………………….…. 90-91

Commentary, verses 47-48 …………………………... 92-94

Commentary, verse 49 …………………………….…. 95-99

Some traditions concerning this meaning

Section 7: Satan and his tribe ………………………….. 100

Commentary, verse 50 …………………………….. 100-102

Three define categories of prostration

Commentary, verse 51 …………………………….. 103-104

Commentary, verses 52-53 ………………………... 105-107

Section 8: Allah is Forgiving and the Lord of Mercy ... 108

Commentary, verses 54-55 ………………………... 108-110

Commentary, verse 56 …………………………...... 111-112

Commentary, verse 57 …………………………….. 113-115

Commentary, verses 58-59 ………………………... 116-117

Section 9: Moses’ search for Higher Knowledge ..……. 118

Commentary, verses 60-61 ………………………... 118-121

The salted fish of Moses escaped into the sea

Commentary, verses 62-63 .……………………….. 122-123

Commentary, verses 64-65 ………………………... 124-126

Moses went to Khidr to learn more things

Commentary, verses 66-67 .……………………….. 127-128

Commentary, verses 68-69 ………………………... 129-130

Commentary, verse 70 …………………………….…… 131

Section 10: Moses following the one gifted with knowledge of Allah ……………………………...…………………... 132

Commentary, verses 71-72 ……………………….. 132-133

Commentary, verses 73-74 ……………………….. 134-135

Commentary, verses 75-76 ……………………….. 136-137

Commentary, verses 77-78 ……………………….. 138-140

Commentary, verse 79 .…………………………… 141-142

Commentary, verses 80-81 ……………………………. 143

Explanations …………………………...……….. 143-144

Commentary, verse 82 …………………………….. 145-149

The story of Moses and Khidr and its facts

Section 11: Zulqarnayn, The Gog and Magog, the Barrier

Commentary, verse 83 …………………………….. 150-151

Commentary, verses 84-85 ………………………... 152-153

Zulqarnayn was not a prophet but Allah loved him

Commentary, verse 86 …………………………...... 154-155

Commentary, verses 87-88 ………………………... 156-157

Commentary, verses 89-91 ………………………... 158-159

Commentary, verses 92-93 ………………………... 160-161

Zulqarnayn found a people who knew no language

Commentary, verse 94 …………………………….. 162-163

Some points about Gog and Magog

Commentary, verses 95-97 ………………………... 164-166

Commentary, verse 98 …………………………...... 167-170

Some of the lesson that this story teaches us

Who Gog and Magog were

Commentary, verses 99-101 ………………………. 171-173

Section 12: The Words of Allah Inexhaustible ………. 174

Commentary, verse 102 …………………………… 174-175

Commentary, verses 103-104 ……………………... 176-177

The greatest losers in their deeds

Commentary, verses 105-106 ……………………... 178-179

Those whose good deeds become null

Commentary, verses 107-108 ……………………... 180-181

Commentary, verse 109 …………………………… 182-184

The occasion of revelation upon Allah’s infinite knowledge

Commentary, verse 110 …………………………… 185-188

Sura Maryam No. 19 (98 verses) ………………………. 189

Introduction to the Sura ...…………………………. 189-190

Section 1: Zechariah and John ………………………… 191

Commentary, verses 1-3 …………………………... 191-193

The abbreviated letters of the Qur’ān

Commentary, verses 4-5 …………………………….…. 194

Explanations …………………………...…………….. 195

Commentary, verses 6-8 …………………………... 196-199

Fatimah (a.s.) reasoned to this verse for claiming Fadak

Commentary, verses 9-10 …………………………. 200-202

Commentary, verse 11 …………………………….…… 203

Some traditions …………………………...………….. 204

The importance of the hymns of Fātimah (a.s.) after

every prayer

Commentary, verses 12-13 ………………………... 205-207

Commentary, verses 14-15 ………………………... 208-209

Obeying parents is obligatory

Some points upon John’s Martyrdom …………. 209-210

Section 2: Mary and Jesus ……………………………... 211

Commentary, verses 16-17 ………………………... 211-213

Jesus was appointed to prophethood in childhood

Commentary, verses 18-20 ………………………... 214-215

Commentary, verses 21-23 ………………………... 216-220

Some of the hardships that Mary tolerated

Commentary, verses 24-25 ………………………... 221-223

Commentary, verse 26 …………………………...... 224-225

Some points ...………………………...…………. 225-226

Why Mary asked for death 2 …..…………………... 226

An answer to a question ..……………………….….. 227

The Silence Fasting .……………………….…... 227-228

A nutritive food ……………………….………. 228-229

Commentary, verses 27-28 ………………………... 230-231

Some verses and traditions upon calumny

Commentary, verses 29-30 .……………………….. 232-233

Commentary, verses 31-32 ………………………... 234-235

Traditions upon prayer, almsgiving and kindness to parents

…...……………………………...……………….. 235-237

Commentary, verse 33 …………………………….…… 238

The most horrible days of a man are three days

Commentary, verses 34-35 ………………………... 239-240

The epithets of the Jesus (a.s.)

The Qur’ān and the Christ ..……………………... 241-242

Commentary, verse 36 .…………………………..... 243-244

Commentary, verses 37-38 ………………………... 245-247

The Christians differed about the Christ

Section 3: Abraham preaches Unity of Allah ………… 251

Commentary, verse 41 …………………………….…… 251

Commentary, verse 42 …………………………………. 252

Explanations …………………………...…………….. 253

Commentary, verses 43-44 …………………………254-255

Commentary, verse 45 …………………………….. 256-257

Commentary, verse 46 …………………………….. 258-259

Commentary, verse 47 …………………………….. 260-261

Commentary, verse 48 …………………………….…… 262

Explanations ...………………………...………… 262-263

Commentary, verse 49 …………………………….…… 264

The feature of Abraham .………………………… 265-266

Commentary, verse 50 .……………………………. 267-268

Section 4: References to other prominent Apostles of Allah ……………………………...…………………………….. 269

Commentary, verse 51 …………………………….…… 269

Explanations ...………………………...………… 269-270

Commentary, verses 52-53 ………………………... 271-272

The difference between a Messenger and a prophet 273-274

Commentary, verses 54-57 ……………………………... 277

Commentary, verse 58 …………………………….. 279-281

Commentary, verses 59-60 ………………………... 282-284

Repentance and the Qur’ān ...……………………. 284-286

Commentary, verses 61-63 ………………………... 287-290

Occasion of Revelation, verse 64 ………………………. 291

Commentary, verse 64 …………………………….. 291-292

Commentary, verse 65 …………………………….. 293-294

Section 5: The Resurrection Certain ………………….. 295

Occasion of Revelation, verse 66 ...……………………. 295

Commentary, verses 66-67 ………………………... 295-297

Commentary, verses 68-70 ………………………... 298-299

Commentary, verses 71-72 ………………………... 300-301

Some Islamic traditions …………………………. 301-303

Commentary, verses 73-74 ………………………... 304-305

Explanations ...………………………...……………... 305

Commentary, verse 75 …………………………….. 306-307

Commentary, verse 76 …………………………….. 308-309

Commentary, verses 77-80 ………………………... 310-312

Commentary, verses 81-82 ………………………... 313-314

Section 6: Intercession …………………………….…… 315

Commentary, verses 83-84 ………………………... 315-316

Commentary, verses 85-86 ………………………... 317-321

Commentary, verse 87 ………………………….…. 322-323

Commentary, verses 88-89 ………………………... 324-325

Commentary, verses 90-92 ………………………... 326-327

Commentary, verse 93 …………………………….…… 328

Commentary, verses 94-95 …………………………….. 329

Commentary, verse 96 …………………………….. 330-333

Commentary, verse 97 …………………………….. 334-335

Commentary, verse 98 …………………………….…… 336 Supplication ……………………………...……………… 337

Sura TāHā

Introduction to the Sura ………………………………... 338

A tradition from Imam Sādiq upon recitation of TāHā P. 338

Section 1: Moses commissioned with Apostleship ……. 339

Commentary, verses 1-4 …………………………... 340-341

Some meanings upon TaHa

Commentary, verses 5-7 …………………………... 342-345

Four attributes of Allah

Commentary, verse 8 .………………………….….. 345-350

Commentary, verses 9-12 ……………………….… 351-352

Explanations …………………………...…………….. 353

Commentary, verses 13-14 ………………………... 354-355

Commentary, verses 15-16 ………………………... 356-357

Commentary, verses 17-18 ……………………….……. 358

Moses’ Rod and White Hand .……………….….. 358-359

Commentary, verses 19-21 ………………………... 360-361

Explanations …………………………...………... 361-362

Commentary, verse 22 ………………………….…. 363-364

White Hand as His Power and His Sign

Explanations …………………………...…………….. 364

Section 2: The Ministry of Moses ..……………….…… 315

Commentary, verses 24-28 ………………………... 365-367

The command of Moses’ Messengership

He demanded 4 things from Allah ………………….... 367

Commentary, verses 29-32 ………………………... 368-371

The Prophet asked Allah that Ali (a.s.) to be his assistant 369

Tradition of Rank

Commentary, verses 33-35 ……………………….…….. 372

Commentary, verses 36-37 ……………………….…….. 373

The request of Moses is granted

Commentary, verses 38-39 .……………………….. 374-376

Moses’ mother cast him in a chest into the sea

Commentary, verse 40 ………………………….…. 377-380

Pharaoh and his wife found Moses in the chest

Commentary, verses 41-44 ………………………... 381-383

Allah trained Moses for Messengership

Explanations …………………………...…………….. 383

Commentary, verses 45-46 ………………………... 384-385

Allah revealed Moses to answer Pharaoh’s questions ... 385

Commentary, verses 47-48 ………………………... 386-387

Commentary, verses 49-51 ………………………... 388-389

Commentary, verse 53 ……..……………………….….. 390

Section 3: Moses’ encounter with Pharaoh …………… 392

Commentary, verses 54-55 ………………………... 392-393

Some divine bounties

Commentary, verses 56-57 ………………………... 394-395

The miracles of Rod and White Hand

Commentary, verses 58-60 ………………………... 396-397

Moses defined a day to challenge

Commentary, verses 61-62 ………………………... 398-399

Commentary, verses 63-64 ………………………... 400-401

Commentary, verses 65-67 ………………………... 402-404

Commentary, verses 68-70 ………………………... 405-407

Commentary, verse 71 ….………………….……… 408-409

Commentary, verses 72-73 ………………………... 410-412

Sorcerers believed in the Lord

Commentary, verses 74-76 ………………………... 413-414

Sorcerers who were infidels in the morning became believers in that evening

Section 4: The Children of Israel follow Moses ….…… 415

Commentary, verses 77-79 ………………………... 415-417

The Children of Israel rescued from being drowned

Commentary, verse 80 .…………………….……… 418-419

Manna and quails were sent down for the Children of Israel

Commentary, verse 81 ………………………….……… 420

Commentary, verse 82 ………………………….…. 421-423

Commentary, verses 83-85 ………………………... 424-425

The Children of Israel worshipped Calf

Commentary, verse 86 .………………………….… 426-427

People disobeyed Aaron by Calf worship

Commentary, verse 87 ………………………….……… 428

Samirī suggested them to worship Calf

Commentary, verses 88-89 ………………………... 429-430

Samirī himself was more worthy to be worshipped that Calf

Section 5: Children of Israel decided by Samirī ....…… 431

Commentary, verses 90-91 ………………………... 431-433

Children of Israel had been slaves before Allah made them

free

Commentary, verses 92-94 .……………………….. 434-436

After Tūr, Moses divided his people into three groups 434

Aaron called Moses as the son of his mother

Explanations …………………………...…………….. 436

Commentary, verses 95-97 ………………………... 437-440

Moses Judged upon Samirī P. 438

Commentary, verses 98-99 ………………………... 441-442

Explanations …………………………...…………….. 442

Commentary, verses 100-103 ……………………... 443-444

Commentary, verse 104 ……………………….…... 445-446

Section 6: Intercession …………………………….…… 447

Commentary, verses 105-107 ……………………... 447-448

Commentary, verse 108 …………………….…….……. 449

Commentary, verse 109 ……………………….…... 450-451

Commentary, verses 110-111 ……………………... 452-453

Inequity is a great burden

Commentary, verse 112 ………………………….... 454-455

A righteous deed originated from Faith may be performed

continuously

Commentary, verses 113 ………………………….……. 456

The Qur’ān expresses one subject in the frame of different

statements

Commentary, verses 114 …………………………... 457-459

The different meanings of ‘haste’

Section 7: Stan, a declare enemy of Mankind …..…….. 460

Commentary, verses 115-116 ……………………... 460-462

Adam did not commit any sin

Commentary, verses 117-119 ……………………... 463-464

Four essential necessities of man

Commentary, verses 120-121……………………... 465-466

Satan came to Adam with the claim of guidance

Commentary, verses 122-123 ……………………... 467-468

The repentance of Adam was accepted

Commentary, verses 124-125 ……………………... 469-470

He who has Faith is safe from anxieties

Commentary, verses 126-127 ……………………... 471-472

The Immaculate Imams are Signs of Allah

Commentary, verses 128-129 ……………………... 473-475

There would be a respite for the sinners

Commentary, verse 130 …….……………………... 476-477

The Prophet has been enjoined to patience in 19 places of

the Qur’ān

Commentary, verse 131 …………………………... 478-479

Allah has provided bounties with mankind

Commentary, verse 132 …….……………………... 480-481

Commentary, verse 133 …….…………………….……. 482

Commentary, verse 134 …….…………………….……. 483

Commentary, verse 135 …….……………………... 484-485

Supplication ……………………………………………... 485

The End of Part 16

References …………………………………………... 486-488

Index ……………………………………………………... 489

The List of Publications of the Library …………………... 508

In the Name of Allah, The Beneficent, The Merciful

Introduction

As it was mentioned in the introduction of book No. 3, every volume of this series was decided to be compiled rather concisely, containing two parts of the Qur’ān. This decision was followed up to book No. 6, which went beyond two parts in order that Sura At-Taubah to be completed and then the substitutive volume could begin with Sura Yunus.

In this course, unfortunately the translation, publication and distribution of books 7 and 8, because of some reasons, one of which was given a hint through the abovementioned introduction, postponed and, now, fortunately this book, No. 9, containing parts 15 and 16, has been prepared to be offered to you, the dear eager reader of the commentary of the Holy Qur’ān. We also hope, with the help of Allah, that those couple of books to be available in the market soon in near feature to fill this undesirable gap.

As usual, again and again we ask Allah, the Exalted, that He helps us, as ever before, and assists us to complete this sacred endeavour successfully.

May He (s.w.t.) guide and assist 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

Sura Al-Kahf, No. 18 (110 verses)

The Feature of the Sura:

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

In the Name of Allah, The Beneficent, The Merciful

Sura Al-Kahf

(The Cave)

No.18 (110 verses in 12 sections)

This Sura contains one hundred and ten verses, all of which were revealed in Mecca, except verse 28.

In this holy Sura, the story of the Companions of the Cave (Kahf), the story of Moses and Khidr (a.s), the story of Zulqarnayn, and some awakening materials about Origin and End have been discussed.

The pagans of Quraysh sent some persons from Mecca to Medina to ask the reality of the event of the advent of Hadrat Muhammad Mustafā (p.b.u.h.) and the signs of his truthfulness from the scholars of the Jews who were living there. The Jewish scholars told those persons, who were sent by the pagans, that they would ask him (p.b.u.h.) about three subjects. The Jewish scholars said if Muhammad (p.b.u.h.) answered two subjects and restrained from answering the third one, he would be True.

Those subjects were about: the Companions of the Cave, Zulqarnayn, and the Soul. They said: if Muhammad (p.b.u.h.) could answer the questions of ‘the Companions of the Cave’ and ‘Zulqarnayn’, but he did not answer the question about the Soul, he was a Divine Prophet. (The Commentary of Durr-ul-Manthūr)

The Virtue of the Recitation of this Sura:

There are many traditions recorded upon the virtue of this Sura and the effects of its recitation. Among them is that: whoever recites this Sura by the night before Friday, it causes his sins to be forgiven, and he will be involved in Allah’s Mercy.

Of course, as it has been repeatedly said, recitation of the holy verses of the Qur’ān accompanied with understanding and fulfilling them accordingly, is the secret of obtaining the blessings of the Qur’ān.

Section 1:Warning against the belief that Allah has taken a Son

Point

The Qur’ān gives warnings and glad tidings – The falsehood of Allah

taking a son is proved – The Messenger Muhammad distressed

for disbelievers – The Companions of the Cave.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

In the Name of Allah, The Beneficent, The Merciful

1- الْحَمْدُ لِلَّهِ الَّذِی أَنزَلَ عَلَی عَبْدِهِ الْکِتَابَ وَلَمْ یَجْعَل لَّهُ عِوَجَا

2- قَیّ-ِماً لّ-ِیُنذِرَ بَأْساً شَدِیداً مِن لَّدُنْهُ وَیُبَشّ-ِرَ الْمُؤْمِنِینَ الَّذِینَ یَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْراً حَسَناً

3- مَاکِثِینَ فِیهِ أَبَداً

Commentary: verses 1-3

Point

At the beginning of this Sura, Allah, the Pure, has taught His servants how to praise Him for His greatest bounty. He has pointed out that His most important bounty is the very Qur’ān which He has revealed to His Messenger, and it is the only cause of their salvation.

As well as some other Suras of the Qur’ān, Sura Al-Kahf has begun with Allah’s praise; and since praise and thanksgiving is usually for an important quality and a praiseworthy thing, here, the holy verse has stated it for the revelation of the Qur’ān which is far from any crookedness and obliquity. The verse says:

“ (All) praise is (only) Allah’s, Who sent down upon His servant the Book (the Qur’ān) and did not make in it any crookedness. ”

Then, the next verse adds, implying that it is fixed, straight, and guardian over other heavenly Books:

“(A Book which is, over other heavenly Books,) guardian,…”

This word, /qayyiman/, which has been applied as an epithet for the Qur’ān, is both an emphasis on the straightness and temperance of the Qur’ān which is free from any contradiction, and a hint to the eternity of this great Book. It is also an example for: the protection of authenticities, the improvement of obliquities, guarding the Divine ordinances and human beings’ justice and excellence.

This epithet, /qayyim/(guardian), is, in fact, a derivation of the guardianship of Allah by which He is the protector and guardian of all existing things of the world.

Then, the verse continues saying:

“ …to give warning of a severe punishment from Him, … ”

Immediately after that meaning, the verse indicates that this Book gives glad tidings unto those true believers who always do praiseworthy and righteous deeds for which they will be recompensed a good reward. It says:

“ …and to give good tidings unto the believers who do righteous deeds, that there will be for them a goodly reward. ”

This reward will be the eternal Paradise, wherein they will dwell for ever. Here is the statement of the verse:

“ Wherein they will abide for ever. ”

Explanations:

Al-Hamd, Al-’An‘ām, Sabā, Fātir, and Al-Kahf. In Sura Al-Hamd, training is spoken of, while here, in this verse, the words are upon the heavenly Book. As if, existence and creation accompanied with ‘the Book of Law’ are two wings for training the human beings.

In this course, the Qur’ānic term /qayyim/has been used in the sense of: ‘an erector, and arranger’.

phrase “(All) praise is (only) Allah’s …”. Glorification and praise are usually mentioned beside each other.

4- وَیُنْذِرَ الَّذِینَ قَالُوا اتَّخَذَ اللَّهُ وَلَداً

5- مَا لَهُم بِهِ مِنْ عِلْمٍ وَلاَ لاِبَآئِهِمْ کَبُرَتْ کَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ إِن یَقُولُونَ إِلاَّ کَذِباً

‘Allah has taken (to Himself) a son’. ”

Commentary: verses 4-5

Those who believe that Allah has a child

There was mentioned a warning in the previous holy verse, yet because of the importance of the deviation of polytheists concerning the idea that ‘Allah has taken (to Himself) a son’, the warning has been repeated again in this verse.

Regarding other verses of the Qur’ān, too, the accusation of taking son unto Allah had been counted a great slender which was spread about among polytheists. The Christians spoke of: ‘the Father, the Son, and the Holy Ghost’, too. The Jews also considered Ezra as God’s son. Polytheists thought of the angels as the daughters of God, while this belief adapts neither with reality nor with logic and wisdom.

However, in this holy verse, the Qur’ān has referred to one of the common deviations of the opponents of Islam, among these opponents are the Christians, the Jews and polytheists, where it says:

“ And to warn those who say: ‘Allah has taken

(to Himself) a son’. ”

This verse warns both the Christians for the belief that Messiah is the son of God, and the Jews for having the belief that Ezra is God’s son, and polytheists for that they consider the angels as God’s daughters.

Then, in order to make futile such baseless and false claims, the Qur’ān pays to a basic principle, and says:

“ They have no knowledge of it, nor had their fathers, … ”

They say this meaning, while by which they utter a great vain thing without having any knowledge. The verse continues saying:

“ …Grievous is the word that comes out of

their mouths. … ”

Allah, and being a body? Allah, and having a son? Allah and having material needs? Allah, and being limited? How terrible words they are! Yes, it is such that:

“ …They speak naught but a lie. ”

6- فَلَعَلَّکَ بَاخِعٌ نَّفْسَکَ عَلَی ءَاثَارِهِم إِن لَّمْ یُؤْمِنُوا بِهذَا الْحَدِیثِ أَسَفاً

if they do not believe in this Message (the Qur’ān). ”

Commentary: verse 6

The Arabic term /asaf/ indicates to a stage of sorrow more intensive than grief.

This verse refers to the utmost sympathy of the prophets. It seems that the Prophet (p.b.u.h.) has been resembled to a person who observes that his most beloved members are separating from him and he is looking at them with sigh from behind their backs.

Sympathy and regret upon other’s aberration is a value, and the Prophet (p.b.u.h.) is always the most compassionate one among people.

A leader should be mindful of the improvement of the believes and deeds of people and he ought not to cease looking after them.

Therefore, the verse says:

“ Then maybe you will fret yourself to death with grief, following after them, if they do not believe

in this Message (the Qur’ān). ”

That is why, in the next verse, the Qur’ān implies that he (p.b.u.h.) must not be grievous, because the world is the place of trial for them.

7- إِنَّا جَعَلْنَا مَا عَلَی الاَرْضِ زِینَةً لَّهَا لِنَبْلُوَهُمْ أَیُّهُمْ أَحْسَنُ عَمَلاً

8- وَإِنَّا لَجَاعِلُونَ مَا عَلَیْهَا صَعِیداً جُرُزاً

which of them is best in conduct. ”

Commentary: verses 7-8

The Arabic word /sa‘īd/ has been applied for soil and whatever absolutely is on the ground. The Qur’ānic holy term /juruz/ means ‘a land without any plant’. Allah has settled the phrase /liyabluwakum/, which relates to the trial of people, between the term /ja‘alnā/ (We have appointed) and the term /jā‘ilūn/ (will surely make).

One of these two words relates to the prosperity of the earth and the other relates to its barrenness, to be a hint that people’s trial is located amongst prosperity, freshness, barrenness and sorrows. But, what is important in this course is the deed of man and his success.

It is narrated in a tradition that the purpose of the phrase /’ahsanu ‘amalā/ (best in conduct) is a wisely action accompanied with piety which should have been reserved for Hereafter, too. (Nūr-uth-Thaqalayn, the Commentary)

The apparent reason of disbelief of the infidels is often their neglectful entire attention to the beauties of the world. The verse says:

“ Verily We have appointed whatever is on the earth as an ornament for it, … ”

Whatever is found on the earth, such as: gardens, flowers, fruits, animals, water sources, mains, colours, and good smells are all ornaments for the earth. But, for the developed and pious people, Faith and piety are their main ornaments.

Ornaments are the means of trial in order to be determined who amongst people has been deluded and sells himself, and who, by means of continence and piety, uses these ornaments as a preparation for his righteous deeds. Thus, the holy verse continues saying:

“ …so that We may try them: which of them is best in conduct. ”

This part of the verse is a warning to all humankind and to all Muslims that, in the course of this trial, they should not be deceived by some dazzling glares and the abundance of their deeds, but they ought to try to be regardful of goodness of deeds. The beauty of flowers and the nature itself is perishable, but a good deed is fixed and remaining. These different bounties, these ranks and social positions, and the like of them, are not perpetual either. There will come a day when there will remain but a dry and silent graveyard from these societies. This fact is a great instructive lesson. The verse says:

“ And (at the end) We will surely make whatever is on it (as) barren ground. ”

9- أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْکَهْفِ وَالرَّقِیمِ کَانُوا مِنْ ءَایَاتِنَا عَجَباً

10- إِذْ أَوَی الْفِتْیَةُ إِلَی الْکَهْفِ فَقَالُوا رَبَّنَآ ءَاتِنَا مِن لَّدُنکَ رَحْمَةً وَهَیّ-ِءْ لَنَا مِنْ أَمْرِنَا رَشَداً

Occasion of Revelation: verses 9-10

Several chiefs of Quraysh sent two friends of theirs toward the Jewish scholars in Medina in order to investigate about the invitation of the holy Prophet of Islam (p.b.u.h.) and to know whether there had been anything recorded in the former Books concerning his advent.

The couple of men went to Medina and communicated with the Jewish scholars therein. Those scholars told them to go to Muhammad (p.b.u.h.) and ask him three questions. If he could answer two of them, he was a true prophet from the side of the Lord, otherwise he was a liar and they could decide about him whatever they wished.

They were told to ask what the story of the youths was, who, in ancient times, separated from their tribe, because they had a wonderful adventure.

Also, they should ask him (p.b.u.h.) who the man was who traveled round the world and reached the East and the West of the earth, and what his story was.

They would also ask about the reality of the soul.

Those two men went to the Prophet (p.b.u.h.) and asked him their questions.

The Prophet (p.b.u.h.) told them that he might answer them the next day, while he did not mention the holy phrase: ‘If Allah wills’. It passed fifteen days and nights that there revealed no revelation from the side of Allah unto the Prophet (p.b.u.h.).

That circumstance was heavy upon him (p.b.u.h.). But, finally, Gabriel appeared and brought Sura Al-Kahf from Allah, wherein there was the explanation of the story of those youths and also the story of that traveller around the world. Besides that, Gabriel brought him (p.b.u.h.) the verse saying: “They ask you concerning the spirit; say ‘The spirit is of the command of my Lord, …’ ” (Sura Al-’Isrā’ , No. 17, verse 85)

Commentary: verses 9-10

The rightfulness of the prophet investigated

In the former verses, there was delivered an illustration of the life in this world and the circumstance of men’s trial in the course of their lives. In view of the fact that the Qur’ān often illustrates the general sensitive matters with a similitude or parables, or some examples from the history of the past, here, too, at first it refers to the adventure of the Companions of the Cave, and mentions them as an example and as a goodly pattern.

A group of clever and faithful youths, who were living in a splendid, comfortable and welfare life with kinds of bounties and facilities, in order to protect their godly belief and to

challenge with the illegitimate ruler of their time, left all of those merits and sought refuge to a cave of a mountain which was empty of every thing. By this way, they proved their straightness and their steadfastness in the path of Faith.

The Qur’ān says at first:

“ Or do you think that the people of the Cave and of the inscription were of Our wonderful signs?”

Allah implies that He has some more wonderful signs in the heaven and the earth, each of which is a sample of the glory and greatness of creation. There are also so many wonderful signs in this great heavenly Book of yours, and certainly the story of the Companions of the Cave is not more wonderful than them.

Then the Qur’ān says:

“ When the youths sought refuge unto the Cave, …”

They become helpless and could do nothing. So, they called Allah:

“ … then they said: ‘Our Lord! Grant us mercy

from Your Presence, and provide for us in our affair a right course’. ”

They asked their Lord to provide a way for them that they could deliver from that straitened circumstance and that it would lead them to goodness and happiness, so that they could perform their duties.

Explanations:

Section 2:The Companions of the Cave

Point

The youth seeking protection of the Lord were made to sleep for centuries in the Cave to prove, how man can be made to live long beyond the ordinary expectation and how time could be passed without being felt, and the Day of Judgment.

11- فَضَرَبْنَا عَلَی ءَاذَانِهِمْ فِی الْکَهْفِ سِنِینَ عَدَداً

12- ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أیُّ الْحِزْبَیْنِ أَحْصَی لِمَا لَبِثُوا أَمَداً

13- نَحْنُ نَقُصُّ عَلَیْکَ نَبَاَهُم بِالْحَقّ ِ إِنَّهمْ فِتْیَةٌ ءَامَنُوا بِرَبّ-ِهِمْ وَزِدْنَاهُمْ هُدًی

in the Cave for a number of years.”

verily they were youths who believed in their Lord and We increased them in guidance.”

Commentary: verses 11-13

Point

Then Allah accepted the prayer of ‘the Companions of the Cave’ and covered a veil of sleep over their ears in the Cave so that they slept for a number of years. Then, He roused them in order to test and make it clear which of those two parties was

best at calculating the term of years they had slept. Here are the statements of the Qur’ān:

“ Then We set over their ears (a curtain of sleep)

in the Cave for a number of years.”

“ Afterwards We raised them up in order to test

which of the two parties would better calculate the time they had tarried.”

Next to a short statement of this story, the Qur’ān refers to it by detailed explanation through fourteen verses, and begins explaining it as follows:

“ We relate to you their story with the truth; …”

Then the Qur’ān continues saying:

“ …verily they were youths who believed in their Lord and We increased them in guidance.”

It is understood precisely from the Qur’ān and vastly from the history that the Companions of the Cave were living in an environment and at a time that idolatry and polytheism had surrounded them. A tyrannical government, which was the protector and the guardian of paganism, infidelity, ignorance, and offence committed against those people, had cast an inauspicious shadow upon them.

But this group of youths, who had enjoyed an enough spiritual intelligence and truthfulness, realized the corruption of that creed and decided to rise against it, or, if they could not afford to stand against it, they would emigrate from that polluted environment.

Explanations:

People are divided into three groups in connection with corruption which is done in a polluted society:

However, there are some Islamic traditions which indicate that the Companions of the Cave will be amongst the friends and helpers of Hadrat Mahdī (May Allah hasten his glad advent). (Muntakhab-ul-’Athar, p.485)

14- وَرَبَطْنَا عَلَی قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ السَّمَاوَاتِ وَالاَرْضِ لَن نَدْعُوَاْ مِن دُونِهِ إِلَهاً لَقَدْ قُلْنَآ إِذاً شَطَطاً

15- هَؤُلآءِ قَوْمُنَا اتَّخَذُوا مِن دُونِهِ ءَالِهَةً لَّوْلاَ یَأْتُونَ عَلَیْهِم بِسُلْطَانٍ بَیّ-ِنٍ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَی عَلَی اللَّهِ کَذِباً

16- وَإِذِ اعْتَزَلْتُ-مُوهُمْ وَمَا یَعْبُدُونَ إِلاَّ اللَّهَ فَأْووا إِلَی الْکَهْفِ یَنشُرْ لَکُمْ رَبُّکُم مِن رَّحْمَتِهِ وَیُهَیّءْ لَکُم مِن أَمْرِکُم مِرْفَقاً

stood up and said: ‘Our Lord is the Lord of

the heavens and the earth; never will we call upon

any god besides Him, for then we should

have uttered extravagantly’. ”

regarding them? Who is then more unjust than he who forges a lie against Allah? ”

Commentary: verses 14-16

Point

Following the former discussion, the Qur’ān implies that their hearts were given strength when they stood up and said that their Lord is the Lord of the heavens and of the earth, and

that they would never call upon any god other than Him, since if they did so, they would indeed had uttered an extravagance. The verse says:

“And We strengthened their hearts, when they

stood up and said: ‘Our Lord is the Lord of

the heavens and the earth; never will we call upon

any god besides Him, for then we should

have uttered extravagantly’.”

In fact, those faithful youths, in order to prove Unity and negate any gods attached a manifest proof and said that they saw clearly that the heavens and the earth had a Lord, and the existence of the regulation of creation was a reason for their existence, and they were a part of that existence.

Therefore, they said that their Lord was also the same Lord of the heavens and of the earth.

Then, they attached to another reasoning and said that their people had taken some gods for worship other than Him. The verse says:

“ These our people have taken gods other than Him; … ”

Can a belief exist without having any proof and reasoning? Then, why did they not bring a clear proof for the deity of those gods?

The verse continues saying:

“ … why do they not bring any clear authority

regarding them? …”

Can an imagination or illusion or a blindly imitation be taken as a proof for such a belief? What a manifest injustice and a great aberration it is! Therefore, the verse says:

“ … Who is then more unjust than he who forges a lie against Allah? ”

This ‘calumny’ is an injustice both unto him himself and unto the society wherein he announces this falsehood and he

deviates it.

Also, it can be considered as an injustice unto the Pure Essence of the Lord, as well as a disdain unto his Exalted Rank.

The youth tried to wipe out the rust of polytheism

Those youths, the monotheists, tried to do their best to wipe out the rust of polytheism from the hearts, and to grow the twig of Unity in their place, but the shout of idolatry was so load in that environment that their melodies of Unity were lost in their throats.

Then, in order to deliver themselves from that corruptive environment, and to find a quieter place, they could not help deciding to migrate.

Thus, they began consulting with each other. They said among themselves that when they turned away from those idolaters and that which they worshipped besides Allah, and separated their own account from theirs, they should seek refuge in the Cave.

The verse says:

“ And when you withdraw from them and what they worship save Allah, then seek refuge in the Cave, … ”

It was in that case that their Lord would unfold to them of His mercy and might open to them a way from their difficulty towards calmness, easiness, and happiness. Then the verse continues saying:

“ … (and) your Lord will shower on you of His mercy, and furnish you with a gentle issue of your affair.”

Explanations:

And polytheism is of the second kind, because attributing partners to ‘The Infinite Power and Knowledge’ is impossible.

Being a Cave-dweller with the atmosphere of Divine Unity is better than being a citizen in the atmosphere of paganism. Its example is Yūsuf, the Prophet (a.s.), who preferred being in the prison to living in the castle, and he said: “ … My Lord! The prison is dearer to me than that to which they invite me; … ” (SuraYusuf, No.12, verse 33).

17- وَتَرَی الشَّمْسَ إِذَا طَلَعَت تَزَاوَرُ عَن کَهْفِهِمْ ذَاتَ الْیَ-مِینِ وَإِذَا غَرَبَت تَقْرِضُهُمْ ذَاتَ الشّ-ِمالِ وَهُمْ فِی فَجْوَةٍ مِنْهُ ذَلِکَ مِنْ ءَایَاتِ اللَّهِ مَن یَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَن یُضْلِلْ فَلَن تَجِدَ لَهُ وَلِیّاً مُرْشِداً

towards the right, and when it set, leaving them away

unto the left, and they were in a wide space thereof.

This is of the Signs of Allah, whomever Allah guides, he is rightly guided, and whomever He leaves to stray, you shall never find for him any guiding friend.”

Section 3:The Sure Coming of the Resurrection Proved

Point

From the sleep for centuries together caused to fall upon the Companions of the Cave which period they felt to be a day or a part of a day was proved how

the dead would pass the time unfelt for its length and how they will be raised on

the Resurrection.

18- وَتَحْسَبُهُمْ أَیْقَاظاً وَهُمْ رُقُودٌ وَنُقَلّ-ِبُهُمْ ذَاتَ الْیَ-مِینِ وَذَاتَ الشّ-ِمَالِ وَکَلْبُهُمْ بَاسِطٌ ذِرَاعَیْهِ بِالْوَصِیدِ لَوِ اطَّلَعْتَ عَلَیْهِمْ لَوَلَّیْتَ مِنْهُمْ فِرَاراً وَلَمُلِئْتَ مِنْهُمْ رُعْباً

left (sides), and their dog stretching out his paws on the threshold. If you looked at them you would certainly turn back from them in flight and you would certainly be filled with terror of them.”

Commentary: verses 17-18

A definition upon the cave

Through these holy couple of verses, the Qur’ān has referred to the details of the wonderful life of the Companions of the Cave where it has mentioned six specialties:

“ And (had you been there) you might have seen the sun when it rose, declining from their Cave towards the right, and when it set, leaving them away unto the left, … ”

Thus, the direct sunshine, whose continuation might cause their bodies to decay, did not meet them, but there was enough indirect light there from the sun.

“ …and they were in a wide space thereof. …”

This part of the verse is an indication that the arrival of the Cave, which is usually strait, was not their dwelling-place, but they had chosen the middle parts of the Cave to be both out of sight and out of direct shining of the sun.

Here, the Qur’ān ceases the thread of the current speech and pays to a spiritual conclusion, because it is the main aim of the statement of all these events. It says:

“ …This is of the Signs of Allah, whomever Allah guides, he is rightly guided, and whomever He leaves to stray, you shall never find for him any guiding friend.”

Yes, those who step in the way of Allah and struggle for Him, Allah will help them with His Grace in every single of their steps. It is not only for the basis of their work, but His Grace encompasses them in all their affairs, too.

“ And you might think them awake while they

were asleep, … ”

This exceptional case, perhaps, had been for the sake that harmful animals would not approach them, or for the sake that their view might become so dreadful that none would dare approach them, in a manner that this circumstance could work as a protective shield for them.

The verse continues saying:

“ …and We turned them unto the right and unto

the left (sides), … ”

“ … and their dog stretching out his paws

on the threshold. … ”

“ … If you looked at them you would certainly turn back from them in flight and you would certainly be filled with terror of them.”

Explanations:

The ideas are divided upon the sight of the Cave. Some commentators say that it had been in the mountains around Syria which is now known as ‘the cave of the Companions of the Cave’. Some others believe that it had been located around Ommān, the capital of Jordan, where several ancient graves are found and an engraving of a dog is carved on the wall, upon which there is an old monastery, and Muslims have built a mosque thereabout, too.

However, the peculiarities of the Cave are some examples of the grace of Allah which were promised to in the previous verse

19- وَکَذَلِکَ بَعَثْنَاهُمْ لِیَتَسَآءَلُوا بَیْنَهُمْ قَالَ قَآئِلٌ مِنْهُمْ

کَمْ لَبِثْتُمْ قَالُوا لَبِثْنَا یَوْماً أَوْ بَعْضَ یَوْمٍ قَالُوا رَبُّکُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَابْعَثُوا أَحَدَکُم بِوَرِقِکُمْ هَذِهِ إِلَی الْمَدِینَةِ فَلْیَنظُرْ أَیُّهَآأَزْکَی طَعَاماً فَلْیَأْتِکُم بِرِزْقٍ مِنْهُ وَلْیَتَلَطَّفْ وَلاَ یُشْعِرَنَّ بِکُمْ أَحَداً

20- إِنَّهُمْ إِن یَظْهَرُوا عَلَیْکُمْ یَرْجُمُوکُمْ أَوْ یُعِیدُوکُمْ فِی مِلَّتِهِمْ وَلَن تُفْلِحُوا إِذاً أَبَداً

One of them said: ‘How long have you tarried?’ They said: ‘We have tarried a day, or part of a day’.

(Finally) they said: ‘Your Lord knows best how long you have tarried.

Therefore send one of you with this money of yours to the city and let him see which of them has purest food, and bring you provision from it, and let him behave with

(care and) gentleness,

and let him not inform any one

about you. ”

they will stone you,

or turn you back to their religion, and then never

will you succeed. ”

Commentary: verses 19-20

Wakefulness after a Long Sleep!

When explaining the commentary of the coming verse, we will detail that the Companions of the Cave’s sleep prolonged so much that it took about 309 years. Thus, it was a sleep like death, and its wakefulness was rather similar to Resurrection. Therefore, the Qur’ān in this verse says:

“ And in like manner We did raise them … ”

This statement means that in like manner that Allah was able to put them in such a long sleep, He returned them to wakefulness again. The verse continues saying:

“ …that they might question among themselves. One of them said: ‘How long have you tarried?’ … ”

Then, the verse adds:

“ …They said: ‘We have tarried a day, or part of

a day’. …”

But, finally, since they could not know precisely the length of their sleep, they expressed as follows:

“…(Finally) they said: ‘Your Lord knows best how long you have tarried. … ”

However, they felt a serious hunger and they needed to eat food, because what they had in reserve in their bodies were consumed. Therefore, their first suggestion was that they would give the silver coins they had in their possession to one of their own members and send him to the city to see which of the sellers of that city had the purest food to bring them some of it enough for their provision.

The verse says:

“ …Therefore send one of you with this money of yours to the city and let him see which of them has purest food, and bring you provision from it, … ”

Immediately after that, the verse adds:

“ …and let him behave with (care and) gentleness, and let him not inform any one about you. ”

The reason of that precaution was that they thought if the people of the city were informed of their position, and found them, they would stone them and might bring them back to their own creed, (the creed of idolatry).

Explanations:

21- وَکَذَلِکَ أَعْثَرْنَا عَلَیْهِمْ لِیَعْلَمُوا اَنَّ وَعْدَ اللَّهِ حَقٌّ وَاَنَ السَّاعَةَ

لاَ رَیْبَ فِیهَآ إِذْیَتَنَازَعُونَ بَیْنَهُمْ أَمْرَهُمْ فَقَالُوا ابْنُوا عَلَیْهِمْ بُنْیَاناً

رَبُّهُمْ أَعْلَمُ بِهِمْ

قَالَ الَّذِینَ غَلَبُوا عَلَیأَمْرِهِمْ لَنَتَّخِذَنَ عَلَیْهِم مَّسْجِداً

the promise of Allah is true,

and that, as for the Hour (of Judgment), there is no doubt about it.

When they disputed among themselves of their affair then they said: ‘Build a building (monument) over them;

their Lord best knows of them.’ Those who prevailed over their affair said: ‘We will build over them

a place of worship’. ”

Commentary: verse 21

The End of the Adventure of the Cave:

It did not take so long that the story of the migration of those godly gentlemen, the youths of that locality, spread everywhere, and the tyrannical king of the country became very angry of the event. Therefore, he ordered his men that some special functionaries should search for them all the places, so that if they found any trace of them, they would pursue them until they could capture them and punish them. But the more they searched the less they found.

Now, we may trace the man who was commissioned to buy some food and see what happened to him.

As soon as he entered the city, he terribly surprised, because the shape of the buildings had utterly been changed, the features of people he saw were all unfamiliar to him, their clothes had been altered into some new models. Even the method of their speaking, customs, and rules of civility were not as before. The ruins of yesterday had given their places to castles, and the castles of yesterday had been changed into ruins.

He still thought that their sleep in the cave lasted one day or half of a day. In that case, he wondered why there were so many changes in the city!

His wonder reached its climax when he put his hand in to his pocket to pay the price of the food he had bought. The seller was watching a coin which belonged to more than three hundred years before that time. Perhaps, the name of Decianus, the tyrannical king of old time, was seen on it. When the seller asked him to explain about that coin, the man answered that he had obtained it not long ago.

Then, the man himself found out to what a deep and long sleep he and his companions had gone.

This question became known in the city and the people of everywhere told that story one another. A group of those people could not believe that a man could be quickened again after his death. But the adventure of the sleep of the Companions of the Cave became a firm reasoning for those who were the adherents of the belief of resurrection of the body. Therefore, the Qur’ān in this verse says:

“ And in like manner We did make (the people) to get knowledge of them that they might know that the promise of Allah is true, … ”

And there is no doubt about the end of the world and the occurrence of the Hereafter. The verse continues saying:

“ …and that, as for the Hour (of Judgment), there is no doubt about it. … ”

This sleep and wakefulness, from some points of view, was more wonderful than death and returning to life again, because there passed hundreds of years upon them and their bodies did not decay, while they neither ate any food nor did they drink any water.

Is not this event a proof to the Power of Allah (s.w.t.) upon everything and every deed? Taking such an event in mind, the life after death is certainly possible.

The man sent for buying food quickly returned to the Cave, and informed his companions of the fact.

All of them surprised deeply. It was hard and difficult for them to bear that kind of life. They asked Allah that they would forsake this world and transfer unto the neighbourhood of the mercy of Allah, and it happened soon.

They passed away and their bodies were inside the Cave when the people went to see them.

At that circumstance, there occurred a dispute between the adherents of the belief of the resurrection of the bodies and their opponents. The opponents tried that the problem of the sleep and wakefulness of the Companions of the Cave to be forgotten and to take that firm proof from the hands of its adherents.

The Qur’ān in this regard implies that when they were disputing upon their affair among themselves, some of them said that they should build a monument over them so that they

might disappear from the eyes and that they spoke about them no longer, for their Lord is better aware of their condition. The verse says:

“ …When they disputed among themselves of their affair then they said: ‘Build a building (monument) over them; their Lord best knows of them.’ …”

But those who became aware of their secret, and found it as a reasoning for Resurrection, suggested that they would build a mosque beside their graves, in order that their memory could not be forgotten. The verse says:

“ …Those who prevailed over their affair said: ‘We will build over them a place of worship’. ”

This meaning shows that building a tomb and a place of worship in reverence of the graves of the saints of the religion not only is not unlawful (harām) but also it is a worthy action with Allah (s.w.t.).

Explanations:

The Will and Power of Allah, brevity, forsaking the world, migration, concealing of faith, Allah’s succours, and lawful feeding (pure food).

events. The Companions of the Cave passed away after that their adventure was revealed, but, in stead of taking a lesson from it, people were thinking of building a monument over there.

22- سَیَقُولُونَ ثَلاَثَةٌ رَابِعُهُمْ کَلْبُهُمْ وَیَقُولُونَ خَمْسَةٌ سَادِسُهُمْ کَلْبُهُمْ رَجْماً بِالْغَیْبِ وَیَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ کَلْبُهُمْ قُل رَبّ-ِی أَعْلَمُ بِعِدَّتِهِم مَا یَعْلَمُهُمْ إِلاَّ قَلِیلٌ فَلاَ تُمَارِ فِیهِمْ إِلاَّ مِرَاءً ظَاهِراً وَلاَ تَسْتَفْتِ فِیهِم مِنْهُمْ أَحَداً

of them was their dog’; and (some) say: ‘Five, the sixth of them was their dog’, guessing at the unseen,

and (yet the others) say:

‘Seven, and the eighth of them was their dog’. Say: ‘My Lord knows best their number, none knows them but a few’.

So do not dispute with them, except in outward disputation, and do not ask any one for a pronouncement about them.”

Commentary: verse 22

Point

This verse points to some different ideas which exist among people about the Companions of the Cave. Among them is the idea about the number of them. The holy verse in this concern says:

“ Soon they will say: ‘(They were) three, the fourth of them was their dog’; … ”

Here is the belief of another group of the people:

“ …and (some) say: ‘Five, the sixth of them was their dog’, guessing at the unseen, and (yet the others) say: ‘Seven, and the eighth of them was their dog’. … ”

The verse of the Qur’ān implies that all of these words are some unreasonable statements that they say, and, save a small number of people, no one knows their correct number. The verse says:

“ …Say: ‘My Lord knows best their number, none knows them but a few’. … ”

Then, at the end of the verse, the Qur’ān adds:

“ …So do not dispute with them, except in outward disputation, … ”

That is, you should speak with them so logically and reasonably that your logic be manifested. And you should ask no one of the people of the Book about the number of the Companions of the Cave.

The verse says:

“ …and do not ask any one for a pronouncement

about them.”

Explanations:

But the attitude of their number being ‘seven’ is from the side of the believers, the people of attention. (This recent meaning is narrated from Amir-ul-Mu’mineen Ali (a.s.) by the way of Ibn-‘Abbas). That is why for these groups of people the Qur’ān does not say “gussing at the unseen”, but, in order to respect them, between the number of: ‘the Companions of the Cave’ and

‘their dog’ there has occurred the conjunction ‘and’ in order to separate them from each other.

In this verse, the word ‘dog’ has been mentioned in three occurrences. The positive function of the ‘dog’ of the Companions of the Cave has been referred to in verse No.18 of the current Sura.

Section 4:To always depend upon Allah’s Will

Point

To make Allah’s Will a condition in promises– The choice of believing or disbelieving in the Qur’ān left to every individual’s own decision.

23- وَلاَ تَقُولَنَّ لِشَیْءٍ إِنّ-ِی فَاعِلٌ ذَلِکَ غَداً

24- إِلآَّ أَن یَشَآءَ اللَّهُ وَاذْکُر رَّبَّکَ إِذَا نَسِیتَ وَقُلْ عَسَی أَن یَهْدِیَنِ رَبّ-ِی لاَِقْرَبَ مِنْ هَذَا رَشَداً

Commentary: verses23-24

The function of the holy phrase: "If Allah pleases"

Allah (s.w.t.) prohibits His Prophet (p.b.u.h.) in this holy verse to say that he does so and so the following day unless he depends that affair to the Will of Allah and he says ‘If Allah Pleases’.

Thus, Allah desires to train people and He teaches them that whenever they say something about an affair concerning the future, they ought to say this holy phrase, in order that if the affair had not been done the servant would not have said a falsehood.

The reason of this statement lies in the fact that man’s power is limited and it is not right and logical for him to

decisively inform of something when the appearance of some barriers against it is probable, and many a time the information happens falsehood, save that it be followed by the phrase ‘Allah Willing’. Saying the holy phrase ‘Allah Wiling’, which indicates to the belief in ‘The Power and Will of Allah’, was a phrase used by Allah’s saints for ‘resting upon’ in their conversation. For instance, this meaning has also been narrated in the Qur’ān from the tongue of prophets. In Sura Yusuf, No.12, verse 99, Jacob says to his children: “ … Enter safe into Egypt if Allah please”.

In the current Sura (Al-Kahf), verse 69, Moses says to Khidr: “ … Allah Willing, you shall find me patient, … ”. In Sura Al-Qasas, No.28, verse 27, Hadrat Shu‘ayb says to Hadrat Moses: “ … If Allah please, you will find me one of the righteous.” In Sura As-Saffāt, no.37, verse 102, Ishmael (a.s.) tells his father Abraham (a.s.):“ … if Allah please, you will find me of the patient ones. ”

Of course, the purpose of saying “Allah Willing”, or “If Allah please”, and “I take refuge in Allah” and the like of them are not some things to be uttered unintentionally and barely by tongue, but the purpose of it for a servant is to have such a belief and such a knowledge in mind (heart) and in all dimensions of his life.

Imam Sādiq (a.s.) recommended us not to forget to write ‘If Allah please ‘even in our writings.

One day he told someone to write a letter. When he (a.s.) observed that the letter was not involved with the phrase: ‘Allah Willing ’, he said: “How do you hope that this work will be completed?” (Nūr-uth-Thaqalayn, the Commentary).

Wherever the Prophet of Islam (p.b.u.h.) entered a graveyard, he used to say: “If Allah please, we will join you”,

while death is sure to happen. (the Commentary of Kashf-ul-’Asrār)

A human being is free and has choice, but he is not absolutely independent. It is not so that all affairs to be given him in a manner that he can perform them without the Will of Allah (s.w.t.). In other words, human beings are neither in compulsion nor the free will of all affairs has been offered to them, but human’s freedom is conditioned to Allah’s Will. The verse says:

“Save (say): ‘If Allah pleases’, …”

Then, next to this sentence, the Qur’ān says:

“ …and remember your Lord when you forget, … ”

This statement denotes to this meaning that if you forget to add the holy phrase ‘If Allah please’ to the news that you inform of the events related to the future, whenever later you remember it immediately make amends it and recite ‘If Allah please’, because this action will compensate the past. Besides that, you should say that you are hopeful that your Lord may show you a way more clear than this. The verse continues saying:

“ …and say: ‘It may be that my Lord will guide me to a nearer way to the right than this’. ”

Finally, Sayyid Murtadā, who is the most learned one amongst the scholars of Shī‘ah, on the commentary of this part of the verse which is recited: “…and say: ‘It may be that my Lord will guide me to a nearer way to the right than this” says that he ought to say it may be that Allah will bestow on The Prophet (p.b.u.h.) some miracles and evidences to prove his prophethood that will be stronger and more expressive than the story of the Companions of the Cave. Hence, Allah, the Exalted, bestowed some evidences and miracles more effective on His Prophet. Allah informed His Messenger (p.b.u.h.) of

all unseen sciences and details about the lives and deeds of the whole prophets. Those facts were some proofs which were more clear and stronger than the story of the Companions of the Cave.

25- وَلَبِثُوا فِی کَهْفِهِمْ ثَلاَثَ مِاْئَةٍ سِنِینَ وَازْدَادُوا تِسْعاً

26- قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُوا لَهُ غَیْبُ السَّمَاوَاتِ وَالاَرْضِ أَبْصِرْ بِهِ وَأَسْمِعْ مَا لَهُم مِن دُونِهِ مِن وَلِیٍّ وَلاَ یُشْرِکُ فِی حُکْمِهِ أَحَداً

There is none to be a guardian for them besides Him; and He makes none to share in His Sovereignty”

Commentary: verses 25-26

The sleep of the Companions of the Cave,

The frame of references existed in the former holy verses denoted that the sleep of the Companions of the Cave was a very long sleep. This matter moves the sense of curiosity of every listener. He may desire to know how many years precisely they remained in their long sleep.

This holy verse removes the doubt of the listener when it says:

“And they remained in their Cave three hundred years, and (to that also) they added nine more.”

Therefore, the total years that they remained and slept in the Cave counted three hundred and nine years.

The Jews asked Hadrat Ali (a.s.) about the length of the time that the Companions of the Cave remained in the Cave.

He (a.s.) answered them it was 309 years. They said that it had been mentioned 300 years in their Book. Hadrat Ali (a.s.) said that nine years was the difference between the solar year and lunar year.⁽¹⁾(Majma‘-ul-Bayān, the Commentary)

In Marāqī’s Commentary it is cited that this nine years is counted as a miracle of the Qur’ān which has considered the difference between solar years and lunar years so precisely.

It may be said that the number of the years had been the same 300 years to which later people added nine years where the Qur’ān says: “… and (to that also) they added nine more.” So, in answer to that, Allah says:

“ Say: ‘Allah knows best how long they remained. …”

It is evident that the purpose of Allah, the Exalted, by this verse is reasoning to His wonderful and great Power. This reasoning can be right when the length of their sleep is clear. Thus, the objective meaning of the holy words: “Say: ‘Allah knows best how long they remained. …” after stating the length of the time of their sleep, is for invalidating the saying of the people of the Book who had differed in this matter. Then, the objective meaning of the Qur’ān is: ‘O Muhammad! Say that Allah is more aware of the time of their sleep that He has informed it’. Do accept whatever Allah says and leave out the sayings of the people of the Book, because Allah is more aware of this matter.

In other words, in order to put an end to the different debates of people in this concern, He commands His Messenger (p.b.u.h.) as follows:

“ Say: ‘Allah knows best how long they remained. …”

Then, the reason of this statement comes forth, when the verse continues saying:

“ …To Allah belongs the Unseen of the heavens and the earth. …”

He Who is aware of what is concealed and what is manifest in the whole world of existence, how may it be that He remains unaware of the length of the time of the stop of the Companions of the Cave? The verse says:

“ …How clear of sight is He and keen of hearing! …”

That is why they (the dwellers of the heavens and the earth) have no guardian save Him. The verse says:

“… There is none to be a guardian for them

besides Him; … ”

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

“ …and He makes none to share in His Sovereignty”

In fact, this part of the verse is an emphasis on the absolute guardianship of Allah.

27- وَاتْلُ مَآ اُوحِیَ إِلَیْکَ مِن کِتَابِ رَبّ-ِکَ لاَ مُبَدّ ِلَ لِکَلِمَاتِهِ وَلَن تَجِدَ مِن دُونِهِ مُلْتَحَداً

27 “And recite that which has been revealed unto you of the Book of your Lord; none shall change His words,

and you shall not find any refuge besides Him.”

Commentary: verse 27

Point

In this holy verse, the Qur’ān addresses the Prophet of Islam (p.b.u.h.) and says:

“And recite that which has been revealed unto you

of the Book of your Lord; …”

That is, he should not pay attention to the talks of this and that. They might speak some baseless matters mixed with falsehoods and superstitions. In discussions about those matters, his reliance should always be only upon the Divine revelation, because nothing may change His statements. The verse says:

“… none shall change His words,…”

There is no room for diversity to enter into His Words and Knowledge.

His Speech and His Knowledge is not like the speech and knowledge of human beings which, as a result of a new invention or information, has to be changed.

It is upon these facts that, at the end of the verse, the holy Qur’ān says:

“… and you shall not find any refuge besides Him. ”

The lessons taken from this story

This historical wonderful adventure, which the Qur’ān has explained without any superstition and baseless inventions, as

all other stories of the Qur’ān, contains so many constructive and training points. Some of them are as follows:

A. The first lesson of this story is the very breaking the barrier of imitation from aberration and separation from the corruption of that environment. Basically, man should be constructive in the society, not putting up with mischiefs of it, which some feeble-minded people do. Those who have true Faith, and are possessors of an independent thought, say that a godly servant should never follow the majority when they are misguided.

B. Migration from the polluted surroundings is another lesson taken from this wonderful event.

C. Precautionary dissimulation, in its constructive meaning, is another lesson taught by this story. And we know that precautionary dissimulation is not anything save that the person conceals his main subject where divulgence of facts is fruitless, and he protects his power for the time of struggle and striking against the enemy.

D. The lack of difference among persons in the way of Allah, and sitting a minister beside a shepherd, and even the guarding dog that paves their way, is another lesson in this field, in order to be manifested that the privileges of this material world. Then its different ranks have no effect along the side of separating the rows of the followers of the path of truth which is the path of Unity and the path of Unity is the path of oneness and unicity of all human beings.

E. The wonderful helps of Allah (s.w.t.) at the time of the appearance of crises is another income which the circumstance of the event teaches us.

F. In this story, even in the most grievous circumstances, they taught us the purity of food. The nutrition of the body has a deep effect on man’s spirit, thought and heart. And pollution,

resulted from unlawful (harām) foods, makes man afar from the path of Allah and the path of piety.

G. Seeking help from His grace, and saying the holy phrase ‘If Allah please’ in informing about the future affairs, is another lessen.

H. Another instructive lesson of this story is how we confront the opponents.

I. Finally, the possibility of resurrection of the body, and that human beings will return to a new life at the time of Resurrection, is another lesson that this event teaches us.

However, the aim here is not telling a story as a hobby. The aim of the Qur’ān is to bring up some steadfast, faithful, aware and brave men. One of its way is to introduce the noble samples of them through the length of history.

At the end, one of the pretexts of the Prophet’s opponents was that they asked the Prophet (p.b.u.h.) to change the Qur’ān. They said: “ …Bring us a Qur’ān other than this, or change this.” (Sura Yūnus, No.10 verse 15). In answer to such arrogant people, the Prophet (p.b.u.h.) used to say that it was not of his own accord to change it. The change of the Qur’ān is only up to Allah.

28- وَاصْبِرْ نَفْسَکَ مَعَ الَّذِینَ یَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِیّ ِ یُرِیدُونَ وَجْهَهُ وَلاَ تَعْدُ عَیْنَاکَ عَنْهُمْ تُرِیدُ زِینَةَ الْحَیَاةِ الدُّنْیَا وَلاَ تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِکْرِنَا وَاتَّبَعَ هَوَاهُ وَکَانَ أَمْرُهُ فُرُطاً

28 “And keep yourself content with those who call unto their Lord morning and evening

seeking His pleasure,

and let not your eyes turn away from them desiring the adornment of the life of the world,

and do not obey him whose heart We have made neglectful of Our remembrance and he follows

his own low desires,

and his affair has become all excess.”

Occasion of Revelation:

A group of arrogant conceited rich Arabs came to the Prophet (p.b.u.h.) and, pointing to some faithful Muslims, such as: Salmān, ’Abūthar, Ṣuhayb, Khabāb and the like of them, said:

“O’Muhammad! If you sit in the seat of honor, and send away these fellows from around yourself, (so that your meeting becomes apt for notables and personalities), we will approach you. But, with the presence and existence of these people, the meeting is not a suitable place for us.”

At this time, the verse was revealed and commanded the Prophet of Islam (p.b.u.h.) not to surrender to those hollow deceptive statements, and he should always receive the

faithful, sincere-hearted ones, such as those who are like Salmān and ’Abūthar.

The Prophet (p.b.u.h.) told them (his true followers) that he praised Allah for that he (p.b.u.h.) did not die until when He ordered him such a commandment that he would be with them and the like of them.

He (p.b.u.h.) said: “Yes, life with you, and also death with you, is pleased.”

Commentary: verse 28

One of the lessons which the story of the Companions of the Cave taught us was that the criterion of men’s value is not the apparent rank, social position, and their wealth. In fact, this verse pursues this very important subject, and commands the Prophet (p.b.u.h.) as follows:

“And keep yourself content with those who call

unto their Lord morning and evening seeking His pleasure,…”

Imam Sādiq and Imam Bāqir (a.s.) said: “The objective meaning of calling Allah in the morning and in the evening is ‘to perform the prayer’.” (The Commentaries of Nūr-uth-Thaqalayn, As-Sāfy, and Burhān)

Then, as an emphasis, the Qur’ān continues saying:

“… and let not your eyes turn away from them desiring the adornment of the life of the world, …”

Again, for a more emphasis, it adds:

“… and do not obey him whose heart We have made neglectful of Our remembrance and he follows his own low desires, …”

Such people are always out of normal method, so that their manner has become all excess. Since, concerning the material

lusts, the nature of man is always toward the mood of demanding more and more, a mortal ceaselessly steps in the direction of excess so far that he perishes himself. The holy verse says:

“… and his affair has become all excess.”

Explanations:

29- وَقُلِ الْحَقُّ مِن رَبّ-ِکُمْ فَمَن شَآءَ فَلْیُؤْمِن وَمَن شَآءَ فَلْیَکُفُرْ إِنَّآ أَعْتَدْنَا لِلظَّالِمِینَ نَاراً أَحَاطَ بِهِمْ سُرَادِقُهَا وَإِن یَسْتَغِیثُوا یُغَاثُوا بِمَآءٍ کَالْمُهْلِ یَشْوِی الْوُجُوهَ بِئْسَ الشَّرَابُ وَسَآءَتْ مُرْتَفَقاً

29 “And say: ‘The truth is from your Lord; so whoever will, let him believe, and whoever will, let him disbelieve.’ Verily We have prepared for the unjust a Fire, the curtains of which encompass them, and if they call for succour, they will be succoured with water like molten copper that shall scald the faces; (how) evil the drink and (how) ill the resting-place!”

Commentary: verse 29

The importance of the previous verse is so much so that the Qur’ān, in this verse, explicitly says to the Prophet (p.b.u.h.) to say that it is a program from Allah and a reality from the Lord. Then let him who will, believe, and let him who will, reject it.

“And say: ‘The truth is from your Lord; so whoever will, let him believe, and whoever will,

let him disbelieve.’ …”

But, everybody should be defined that those unjust mam-monish persons who, with their welfare lives of dazzling glare and its adornments, mockingly laugh at the woolen clothes of the Muslims, will have a dark and evil end, because the verse says:

“… Verily We have prepared for the unjust a Fire,

the curtains of which encompass them, …”

Yes, such people, in the life of this world, whenever they became thirsty, used to order their servants to prepare them kinds of drinks before them. But, in Hell, when they call for water they will be granted water like melted brass which, if it be brought near the face, will scald the face. How dreadful the drink! And how uncomfortable the dwelling of Hell is! The verse says:

“… and if they call for succour, they will be succoured with water like molten copper that shall scald the faces;

(how) evil the drink and (how) ill

the resting-place!”

Here, in this life and in their tents, there exist kinds of drinks. As soon as they call the cupbearers, they bring them different cups of various drinks. In Hell, too, they will have cupbearers to bring them cups of drink. But what a drink! A drink like molten brass! A drink as hot as the tear of the orphans, and as blazing as the sighs of the poor.

Yes, whatever exists there, it is the embodiment of that which they have produced here, in this world.

However, at the end, people are free to choose either belief or disbelief, yet they should know that the end of disbelief is the blazing Fire of the Hereafter.

The Arabic word /surādiq/ means ‘curtain’ which has been mentioned only once in the Qur’ān, and it is about the people of Hell.

By the way, there has been recorded a tradition from Imam Bāqir (a.s.) in the commentary books of Al-Burhān, As-Sāfy, and Nūr-uth-Thaqalayn which indicates that the purpose of the holy phrase “And say: ‘The truth is from your Lord; …” is the mastership of Ali-ibn-Abitālib (a.s.). It means that the Prophet (p.b.u.h.) should state the truth about the mastership and Imamate of Ali-i-Abītālib (a.s.) from the side of the Lord.

30- إِنَّ الَّذِینَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ إِنَّا لاَ نُضِیعُ أَجْرَ مَنْ أَحْسَنَ عَمَلاً

31- اُوْلَئِکَ لَهُمْ جَنَّاتُ عَدْنٍ تَجْرِی مِن تَحْتِهِمُ الاَنْهَارُ یُحَلَّوْنَ فِیهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَیَلْبَسُونَ ثِیَاباً خُضْراً مِن سُندُسٍ وَإِسْتَبْرَقٍ مُتَّکِئِینَ فِیهَا عَلَی الاَرَآئِکِ نِعْمَ الثَّوَابُ وَحَسُنَتْ مُرْتَفَقاً

beneath which rivers flow, they shall be adorned therein with bracelets of gold,

and they shall wear green robes of fine silk, and thick brocade,

reclining therein on raised coaches.

O, how excellent a reward! and how fair a resting-place! ”

Commentary: verses 30-31

Point

In view of the fact that the style of the holy Qur’ān is a constructive and comparative style, in this group of verses, after the statement of the qualities and retributions of the arrogant mammonish people, it refers to the statement of the situation of the true believers and their excellent extraordinary rewards. At first, it expressively says:

“ Verily those who believe and do righteous deeds, surely We do not waste the recompense of him who does

a good work. ”

Whether this recompense is little or much, general or particular from everyone in every age and year, and in any condition, Allah will not waste it.

Then, the Qur’ān explains the rewards of the doers of righteous deeds. It says:

“ These, for them are gardens of eternity … ”

These rewards are a lot of gardens in Paradise under whose trees and castles some rivers flow. They live in those gardens while they are ornamented with golden bracelets. The verse says:

“ …beneath which rivers flow, they shall be adorned therein with bracelets of gold, … ”

The verse continues explaining their rewards and that they will be among a group of good companions in Heaven, where it says:

“ …and they shall wear green robes of fine silk,

and thick brocade,

reclining therein on raised coaches.

O, how excellent a reward! and how fair a resting-place! ”

Explanations:

and common clothing by which they decorate themselves at the time when they recline on raised coaches.

Tow Final Points:

There may arise this question for many persons that, in the Qur’ān, Allah has reprimanded the dazzling glare of the world, but He has promised these things to the believers in the next world. They are some adornments such as gold, silken clothes: whether thin and thick, thrones, beautiful coaches, and the like of them.

In answer to this question, preliminarily, it is necessary for us to attract attentions to this matter that we comment the verses of the Qur’ān as some other commentators do. They take all these words as some metaphorical ones for the spiritual concepts. We have learnt from the holy Qur’ān itself that Resurrection will be both bodily and spiritual. Thus, the pleasures of the next world must be in both forms. Of course, there is no doubt that its spiritual pleasures are not comparable with its bodily pleasures.

But, in the meantime, this fact cannot be concealed that, as for the bounties of the next world, we may see only a shade of them from a long distance, and we hear some words as an indication to them, because the parable of the coming world, compared with this world, is like the parable of this world with

respect to the mother’s womb, and the embryo’s case. If mother can communicate with her embryo, she is not able to state the beauties of this world, such as: illuminating sun, bright moon, springs, gardens, flowers, and the like of them, for the baby she has in her womb save by signs.

Similarly, it is impossible for us, the encompassed persons in the womb of the world, to understand or even to state the spiritual and material bounties of the Hereafter.

Now that this fact became clear, we return to the answer of the question. Allah has reprimanded the dazzling glare of this world for the sake that the limitation of this world causes the preparation of such life to be accompanied with kinds of injustice and cruelty, and taking benefit from it will be done with negligence and ignorance.

The unjust discriminations, which come into being in this course, will be the cause of grudges, jealousies, enmities, and, at last, bloodsheds, and fights.

But in that world, whose all things are vast and plenty, neither the earning of these ornaments creates any difficulty, nor it causes any unjust discrimination and deprivation. They neither produce any grudge and enmity in any one, nor, in that environment full of spiritualities, they cause man to become neglectful of the Lord. Those ornaments neither need to be protected and guarded nor create any jealousy in others. They are neither the source of arrogance and pride, nor are they the factor of separation from the servants of Allah and Allah Himself (s.w.t.).

Why should the people of Paradise be deprived of such a bounty which is a bodily pleasure beside the great spiritual merits with no unpleasant reaction.

that they have a welfare life, and do not approach them.

But, what is blameworthy is that we approach them in order to take benefit from their worldly material circumstances and, as the Qur’ān says, become of the extension of those who “ desire the adornment of the life of the world ”.⁽¹⁾Thus, if the aim is their guidance, and taking benefit from their wealth and possibilities is along the path of positive and valuable social activities, approaching them not only is not blameworthy but also is necessary and incumbent.

Section 5:The Parable of an Ungrateful and a Grateful Man

Point

How ingratitude draws the deprivation of the blessings of Allah and

how gratitude increases the bounties of the Lord.

32- وَاضْرِبْ لَهُم مَثَلاً رَجُلَیْنِ جَعَلْنَا لاَحَدِهِمَا جَنَّتَیْنِ مِنْ أَعْنَابٍ وَحَفَفْنَاهُمَا بِنَخْلٍ وَجَعَلْنَا بَیْنَهُمَا زَرْعاً

33- کِلْتَا الْجَنَّتَیْنِ ءَاتَتْ اُکُلَهَا وَلَمْ تَظْلِم مِنْهُ شَیْئاً وَفَجَّرْنَا خِلاَلَهُمَا نَهَراً

34- وَکَانَ لَهُ ثَمَرٌ فَقَالَ لِصَاحِبِهِ وَهُوَ یُحَاوِرُهُ أَنَاْ أَکْثَرُ مِنکَ مَالاً وَأَعَزُّ نَفَراً

35- وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لّ-ِنَفْسِهِ قَالَ مَآ أَظُنُّ أَن تَبِیدَ هَذِهِ أَبَداً

36- وَمَآ أَظُنُّ السَّاعَةَ قَآئِمَةً وَلَئِن رُّدِدتُّ إِلَی رَبّ-ِی لاَجِدَنَّ خَیْراً مِنْهَا مُنقَلَباً

We placed between them tillage.”

‘I have greater wealth than you, and am mightier

in respect of men’. ”

to himself.

He said: ‘I do not think that this will ever perish, ”

Commentary:verses 32-36

Point

From this verse on, Allah, the Exalted, tells a story that by hearing it people may come to themselves and obey Allah, and desist committing sins and ingratitude. For this very purpose, He addresses His Prophet (p.b.u.h.) and says:

“And (O’ Prophet!) coin for them a parable: Two men, We made for one of them two gardens of vines

and We surrounded them with date-palms and

We placed between them tillage.”

It was a fertile field with two gardens of vines and dates in addition to farms of wheat and kinds of corn, so that everything was complete in it.

These two gardens, from the point of agricultural products, were matured and the fruits of their trees were wholly in full maturation and their farmings were going to be harvested, in a manner that nothing was withheld therein. The holy verse says:

“ Both of the gardens gave their fruits and withheld naught thereof: …”

Most important of all was water, the cause of the life of every thing, and in gardens and farmings there, in particular, it was available enough, since, as the verse says:

“ …and We caused a river to gush forth in their midst. ”

Thus, the possessor of those couple of gardens and farming had got many kinds of fruit and so much income. The holy verse says:

“ And he had fruits (in abundance), …”

But, since the world was in his favour, and those who are of little capacity and are in lack of personality, when everything is in their favour, they become proud and begin disobedience, the first stage of which is self-admiration and arrogance upon others, the owner of those couple of gardens started speaking with his friend. The verse continues saying:

“ …so he said to his companion, as he was conversing with him: ‘I have greater wealth than you, and am mightier

in respect of men’. ”

Therefore, he told his friend that, in comparison with him, he had many men in his authority and also he had both abundance of wealth, and social position and influence. Then he asked his companion what he could say and what he had to utter.

Little by title, as it is usual, these thoughts went on to be upper and upper in him, so much so that he considered the world was eternal and his wealth and honour were perpetual for him. So, he proudly entered his garden. He looked round unto the green trees therein, the branches of which had come down unto the ground because of the height of the fruits, and unto the ears of corn, which were spread clinging every side,

when he was listening to the sound of the river which was flowing forward, watering the trees, he neglectfully said that he did not think that destruction and mortality could fall over it. The verse says:

“ And he entered his garden while he was unjust to himself. He said: ‘I do not think that

this will ever perish,”

He went even further than that and, since the eternity of this world contrasts the fulfillment of Resurrection, he thought of the denial of Hereafter and said:

“ And I do not think that the Hour (of Resurrection) will come, … ”

He thought that these ideas are some things that a group of people had invented to please themselves. Then, he imagined if there were a resurrection in the course he would have a high rank and personality, and he added:

“ …and even if I am returned unto my Lord, I shall surely find a better than this a resort’.”

He was wandering in these useless imaginations, and every moment he added some new vain words to his former undue words. Then his faithful friend began speaking and rejected his vain statements, which will be dealt with in the following discussions.

Note:

The Arabic term /’ukul/ means some products and fruits which are edible while the term /θamar/ is applied for kinds of fruit, and sorts of wealth and properties; it is even called to ‘trees’, too.

These verses can lead us to some principles of planting and keeping typical and attractive gardens. These leadings are as follows:

A. The low and short trees may be planted in the middle, (vines), and the tall trees around the garden, (date-palms).

B. Gardens may be arranged separate with each other, so that there can be left a distance between them, (and We put between them).

C. The lands of the distance between gardens should be formed, (between them tillage).

D. Water ought to be gushed forth in the midst of the gardens, (and We cause a river to gush forth in their midst).

E. Gardens must not be hollow, weak and calamitous, (and withheld naught thereof).

Therefore, the best views of the gardens are the vine gardens with various grapes, and those that have vines and date-palms with together, and kinds of farming (tillage) are in between the gardens (and We Surrounded them) and that streams flow beneath the trees and beside the farms, (and We caused a river to gush forth in their midst).

37- قَالَ لَهُ صَاحِبُهُ وَهُوَ یُحَاوِرُهُ أَکَفَرْتَ بِالَّذِی خَلَقَکَ مِن تُرَابٍ ثُمَّ مِن نُطْفَةٍ ثُمَّ سَوَّاکَ رَجُلاً

38- لَکِنَّ هُوَ اللَّهُ رَبّ-ِی وَلآ اُشْرِکُ بِرَبّ-ِی أَحَداً

39- وَلَوْلآ إِذْ دَخَلْتَ جَنَّتَکَ قُلْتَ مَا شَآءَ اللَّهُ لاَ قُوَّةَ إِلاَّ بِاللَّهِ إِن تَرَنِ أَنَاْ أَقَلَّ مِنکَ مَالاً وَوَلَداً

40- فَعَسَی رَبّ-ِی أَن یُؤْتِیَنِ خَیْراً مِن جَنَّتِکَ وَیُرْسِلَ عَلَیْهَا حُسْبَاناً مِنَ السَّمَآءِ فَتُصْبِحَ صَعِیداً زَلَقاً

41- أَوْ یُصْبِحَ مَآؤُهَا غَوْراً فَلَن تَسْتَطِیعَ لَهُ طَلَباً

a thunderbolt from heaven so that it becomes an even slippery ground without plant.”

Commentary:37-41

These holy verses are upon the rejections of the baseless utterances of that faithless, proud, and conceited rich man that are heard from the tongue of his faithful companion. He waited silently and was listening to the words of that haughty man in order that he would say whatever he had in his inside. Then he answered him all the same time, as the verse says:

“ His companion said to him, as he was conversing with him; ‘Do you disbelieve in Him Who created you

from dust then from a sperm-drop, then He fashioned you a (complete) man? ”

In other words, this the Lord Who, at first, created man from soil. He caused the nutritious material existed in the soil to be absorbed by the roots of the trees. The trees in turn became the food of animals, and man consumed from the plant as well as the meat of the animals.

His life-germ was made up of them. In the womb of the mother, the life-germ developed its different stages of perfection until it became a complete man. A human being that is superior to all the existing things of the earth. He can contemplate, think, make decision, and subject rather everything under his control. Yes, the change of worthless dust into such a wonderful being, with those different complicated organs of his body and soul, is one of the great reasonings of Unity.

Then, in order to break the infidelity and pride of his companion, the faithful man said that he boasted and was

proud of his belief that Allah was his Lord. The verse, from the tongue of the faithful man, says:

“ But, as for me He, Allah, is my Lord, and none do I associate with my Lord.”

He told his faithless friend who boasted that he had garden, farming, fruit and water in abundance, that he was honoured that his Lord, his Creator, and his Sustainer was Allah. He added that his companion glorified the life this world while he glorified his belief, faith, and monotheism, as the holy verse continues saying:

“ …and none do I associate with my Lord. ”

After pointing to the subject of Unity and infidelity which are the most important subjects in the fate of man, again he reproached his faithless companion, and said:

“ And why did you not say when you entered your garden: ‘As Allah will, …”

Why did you not consider all of these from the side of Allah and you did not thank for His bounties? And why did you not say that there is no power and ability save from the source of Allah? The verse in this regard says:

“ …there is no power except in Allah’? … ”

You have ploughed the earth, scattered the seed, planted the shoot, guarded the trees, and provided every necessary thing for them on time in a manner that they grew like that. All of these activities have been done by means of the usage of the abilities, possibilities, and means that Allah has given you. You have nothing of yourself, and without Him you are naught. Then, he added that it did not matter:

“ …If you see me less than you in wealth and children. ”

“ Yet it may be that my Lord will give me better than your garden, …”

My Lord not only will give me a better garden than yours, but also He will send a thunderbolt from heaven on your garden and, in a short time, He will change this green land into a plantless, slippery even plain. The holy verse continues saying:

“ …and will send on it (your garden) a thunderbolt from heaven so that it becomes an even slippery ground without plant.”

Or He may order the land to move so that this spring and gushing water should sink down into the earth and you will never be able to find it. The verse says:

“ Or its water will be sunk (into the earth), so that you will never be able to seek it out. ”

The Arabic term /husbān/, used in this holy verse, originally is derived from /hisāb/ (calculation); then it has been used in the sense of the arrows which are counted at the time of shooting. It has also been applied with the meaning of ‘the punishment which comes upon persons on reckoning’, and the purpose in the abovementioned verse is this very meaning.

The Qur’ānic word /sa‘īd/ means ‘the sand, or dust on the surface of the earth’ It is originally taken from /sa‘ūd/ (a calamity).

The Arabic term /zalaq/ means an even land without any plant so that the foot may slip on it. (It is interesting that today, in order to fix the running sands and prevent the towns to be buried under the storms of sand, people try to grow

some plants and trees on such lands so that they can control them, and deliver them from the state of being slippery.

Indeed, that faithful and monotheist man warned his proud companion that he could not attach and depend on those bounties, because none of them was reliable. In fact he says that he has seen with his own eyes or, at least, has heard with his own ears that sometimes the heavenly thunderbolt, in a short moment, turns gardens, houses, and farms into a heap of soil, or a dry land without any water and any grass.

And also you may have heard or seen that sometimes a sharp earthquake may ruin the irrigation systems and make springs dry so that they cannot be mended.

When you know these clear facts, what is this pride and haughtiness for? You who have seen these events, why do you attach to them? Why do you say that you do not believe that these bounties will perish?

But they will be eternal. What an ignorance and stupidity!

The Prophet of Islam (p.b.u.h.) said that if a servant says ‘that which Allah pleases’ and ‘There is no power except in Allah’, when He bestows on him wealth and children, Allah may repel his calamities and disquiet from him so that he obtains his (good) wishes. Then he (p.b.u.h.) recited this verse.⁽¹⁾

Some Islamic traditions denote that the recitation of the holy phrase “There is neither might nor strength but in Allah” causes afflictions to be repelled and bounties to last long, and it is a treasure out of the treasures of Heaven.

42- وَاُحِیطَ بِثَمَرِهِ فَاَصْبَحَ یُقَلّ-ِبُ کَفَّیْهِ عَلَی مَآ أَنفَقَ فِیهَا وَهِیَ خَاوِیَةٌ عَلَی عُرُوشِهَا وَیَقُولُ یَا لَیْتَنِی لَمْ اُشْرِکْ بِرَبّ-ِی أَحَداً

43- وَلَمْ تَکُن لَّهُ فِئَةٌ یَنصُرُونَهُ مِن دُونِ اللَّهِ وَمَا کَانَ مَنتَصِراً

44- هُنَالِکَ الْوَلاَیَةُ لِلَّهِ الْحَقّ ِ هُوَ خَیْرٌ ثَوَاباً وَخَیْرٌ عُقْباً

in it, and it was fallen down upon its trellises,

and he was saying: ‘Alas me! Would I had not associated with my Lord any one!’ ”

Commentary: verses 42-44

Finally, the debate of those two men ended and the faithful man had got no penetration in the depth of the soul of that proud, faithless rich man who, with the same spirituality and doctrine, went back home. He was unaware that the command of Allah had been issued that his green gardens and cultivations to be perished. He should receive the retribution of his pride and infidelity in this very world, in order that his end would become as a gazing-stock and a warning to others.

Perhaps it was at the same moment that the darkness of night had covered everywhere when the punishment of Allah, in the form of a destructive thunderbolt, or a terrible violate

storm, or a horrible ruinous earthquake, in a short time, destroyed whatever there were in those pleasant gardens which contained so many fruitful tall trees, and fructified cultivations. The verse says:

“ And his fruits were enwrapped (into destruction), … ”

The Arabic term /’uhīt/ is from the root /’ihātah/ which, in such instances, means ‘an encompassing punishment’, the result of which is a complete destruction. In the next morning, when the owner of the garden, with a series of desires and imaginations, went toward his garden in order to visit it and enjoy its products, approaching it, he encountered a dreadful scene, so terrible that his mouth dried because of wonder and his eyes became dim and motionless.

He could not know that he was observing that scene in dream or in vigilance. The trees had utterly dropped on the ground, the cultivations had became upside down, and there was seen little of life therein.

As if there were no pleasant garden and green tillage there. The doleful moans of owls were heard in its ruins. The man’s heart started its palpitation sharply, and his face grew pale. The saliva dried in his mouth, and whatever of pride and arrogance was in his heart and his mind suddenly dispersed.

As if he had got up from a long and deep sleep. He was thinking of the heavy expenses he had earned from every side in his lifetime and had expended in it. The verse says:

“ …so he began wringing his hands for what he had expended in it, and it was fallen down upon its trellises, …”

It was just in the same time that he regreted from his false and futile statements and thoughts. The verse continues saying:

“ …and he was saying: ‘Alas me! Would I had not associated with my Lord any one!’ ”

More lamentable than this it was that, at the time of confronting this calamity, he was perfectly alone and had no one to help him for this great damage and grievous affliction. The verse says:

“And he had no troop to help him as against (the wrath of) Allah, … ”

He had not anything to substitute that, which was his whole capital. The verse continues saying:

“ …nor could he help himself.”

In fact, in this event all his arrogant imaginations disturbed and proved to be nonsensical. On one side, he used to say that he never believed that his great capital and abundant wealth would have an annihilation, but he saw its annihilation with his own eyes. On the other side, he arrogantly boasted to his faithful monotheistic companion and said that he was more powerful than him from the point of wealth and men. But, after this event, he observed that none was his helper. On the third side, he depended on his own power and considered his ability illimitable. But, after that he became in lack of everything in that event, he comprehended his great mistake, because he had nothing in his disposal to compensate a part of that great damage.

Principally, those companions who, like flies around a candy, come nigh to a person because of his property and wealth whom the person considers as a support for his days of

misfortune, will scatter when that bounty vanishes, because their friendship has not formed as a spiritual approach, but it has been based on material support. When it vanishes, that friendship vanishes, too.

However, it was too late for him to be remorseful.

This kind of compulsory vigilance, which appears at the time of befalling some grievous calamities upon a person, even for the Pharaohs, is worthless and, therefore, it is not useful for him, either.

Yes, it was at the same time that he stated the phrase: “Would I had not associated with my Lord any one!’ ” by his own tongue. It was the same phrase that his faithful companion had said before, but he said it when he was in safety, and this man said it at the time of misfortune.

It was at that moment that this fact was proved once again that protection, guardianship and Power belong to Allah, the Lord Who is the Truth Himself. The verse says:

“ Thereover protection belongs only to Allah,

the True; …”

Yes, here it was made perfectly clear that all bounties belong to Him, and whatever He wills, it will be done. So, there will be performed nothing save by relying on His grace. Verily, it is only He Who has the best rewards and provides the best end and fate for the obedient. The verse continues saying:

“ …He is best rewarding, and best for consequence.”

Thus, if a person wants to attach some and to rely on him and to be hopeful to his reward, it is better for him that his support to be Allah, and his attachment and his hope to be unto the grace and kindness of the Lord.

But, O’ Man! How do you want to be the best in the world, while you tread the most clear laws of the world of creation; allocate all merits to yourself, and devour the right of others?

Section 6:Wealth and Children, only Passing Shows

Point

Wealth and children are only a transitory adornment of the life of this world and are only a passing show, but good deeds are the Best and lasting assets

45- وَاضْرِبْ لَهُم مَثَلَ الْحَیَاةِ الدُّنْیَا کَمَآءٍ أَنزَلْنَاهُ مِنَ السَّمَآءِ فَاخْتَلَطَ بِهِ نَبَاتُ الاَرْضِ فَاَصْبَحَ هَشِیماً تَذْرُوهُ الرّ ِیَاحُ وَکَانَ اللَّهُ عَلَی کُلّ ِ شَیْءٍ مُقْتَدِراً

Commentary: verse 45

The containing words of this verse are upon the plants and pleasantness of the earth, and, then, the appearance of the Divine Wrath which caused them to be burnt into ashes. This statement has been said in order that it becomes a warning for haughty people who are neglectful of Allah.

Verily, the world is like a rootless plant which grows with a little rain and dries with a slight wind. In this course, whatever remains, of course, is the man’s righteous deeds.

Addressing human beings, in a tradition narrated from Ali-ibn-Abitālib (a.s.), he says: “ O’ he who the world has made busy to

itself! Beware that the long various wishes of the world have made you proud.”

Therefore, Allah commands His Messenger in this verse to set forth to the people a parable in order that he attracts their attention from the world to the Hereafter. The verse says:

“ And coin for them the similitude of the life of the world as water which We send down from the sky, and the plants of the earth mingle with it, and then becomes dry twigs that the winds scatter; … ”

The fine scenery of the green plants and their leaves and branches, which grow pleasantly, enamours man to itself and takes him out into the fields in order that he watches the beautiful nature in the spring. But the green plants and flowers of the spring do not last long.

Finally they become pale and dry and winds scatter their dust and straws here and there. The world is also like that.

Then the Qur’ān implies that Allah prevails over all things and no one is able to stand against His Power and His Will. It says:

“ …and Allah is omnipotent over everything.”

A similar meaning to this verse, with some more details, is recited in SuraYūnus, No. 10, verse 24, and Sura Al-Hadeed, No.57, verse 20, too.

46- الْمَالُ وَالْبَنُونَ زِینَةُ الْحَیَاةِ الدُّنْیَا وَالْبَاقِیَاتُ الصَّالِحَاتُ خَیْرٌ عِندَ رَبّ-ِکَ ثَواباً وَخَیْرٌ أَمَلاً

Commentary: verse 46

In Islamic traditions recorded by both the Sunnite and the Shi‘it, it is narrated from the Messenger of Allah (p.b.u.h.), and by the Shi‘it again narrated from the Imams of Ahlul-Bayt (a.s.), that the purpose of ‘the everlasting good works’ is the four-hymns, i.e.: “ Glory be to Allah, and praise belongs to Allah, and there is no god save Allah, and Allah is the greatest. ” And, in some other traditions, it is said that the objective meaning of this holy phrase is ‘The five statutory prayers’, while some others denote that it is ‘the night prayer’, while some other traditions indicate that the purpose of it is ‘the love of Ahl-ul-Bayt’.⁽¹⁾

Therefore, in this holy verse, Allah has defined the position of the wealth and the power of man, which are two main pillars of the life in this world. The verse says:

“Wealth and children are an ornament of the life of the world … ”

These ornaments are as blossoms which appear over the branches of this tree. They are fleeting and do not last long. If

they do not take to themselves the colour of eternality by being on the path of Allah, they are much invalid.

In this holy verse, in fact, two parts of the most important capitals of this world have been referred to, the rest of which are some dependants to these two. These two parts are the economical ability and human ability.

Then, it adds:

“ …and the everlasting good works are better with your Lord in reward and better in expectation. ”

The concept of the phrase ‘the everlasting good works’ is so vast that it envelops any thought, idea, speech, and deed which is righteous and praiseworthy. And, naturally, this effort remains and its effects and favours reach the members of societies, such as science, industry, good children, the buildings of a mosque, hospital, and school, and also religious and useful publications like: the commentary of the Qur’ān, the traditions of Ahl-ul-Bayt (a.s.), and so on.

47- وَیَوْمَ نُسَیّ-ِرُ الْجِبَالَ وَتَرَی الاَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَداً

48- وَعُرِضُوا عَلَی رَبّ-ِکَ صَفّاً لَّقَدْ جِئْتُمُونَا کَمَا خَلَقْنَاکُمْ أَوَّلَ مَرَّةٍ بَلْ زَعَمْتُمْ أَلَّن نَجْعَلَ لَکُم مَوْعِداً

But you thought that We should not appoint a tryst for you’.”

Commentary: verses 47-48

In order that the life of the world would not be loved, the remembrance of the Day of Judgment is necessary. This Day is for every body and there is no exception for any one. The words in the previous holy verses were upon a selfish proud man who, because of his haughtiness and pride, denied Resurrection. Here, following that subject, the Qur’ān explains three stages concerning Hereafter. The first stage is before the resurrection of human beings. The second stage is the Resurrection itself. And the third stage is related to some events after Resurrection.

At first, the holy Qur’ān implies that we should remember the Day when the system of the world of existence, as a preparation for a new system, will be disturbed and the mountains will be set in motion so that all the barriers of the

surface of the earth will be removed and the land will be leveled in a shape that every thing can clearly be seen. The verse says:

“And (remember) the day We shall set the mountains in motion, and you will see the earth a leveled plain … ”

These current verses of the Qur’ān point to the events which will happen at the threshold of Resurrection. Such events are a lot, and some of them are particularly pointed out in the short suras at the end of the Qur’ān. These events are called as ‘the signs of Hereafter’ /’ašrāt us sā‘ah/.

After that, the verse finally implies that at this time Allah will gather them all, so that even a single person will not be left out. The verse continues saying:

“ …and We muster them nor shall We leave out any one of them. ”

The abovementioned sentence is an emphasis upon this fact that Resurrection is a general commandment and none will be exception from it.

In the second verse, the Qur’ān refers to the circumstances of the resurrection and humankind. It says:

“And they shall be presented before your Lord

in ranks, …”

This expression may be an indication to the case that every group of people, who have the same belief or similar deeds, will be categorized in one row. Or, all of them, without any difference or privilege, will be set in a single row; like the mass of soldiers in front of the commander-in-chief of the army, where they are wholly seen.

However, standing in a row is a sign of order and tidiness. It is the secret of discipline and modesty. In the Qur’ān, for

the statement of the qualifications of the strugglers, and also angels, the expression of ‘row and rank’ has been used.

Two suras of the Qur’ān are also entitled ‘As-Saff’ (the Ranks, the Row) and ‘As-Saffāt’ (the Rangers).

In the world, sometimes, the military army are presented to the chiefs in a particular order, while, in Hereafter, all human beings will automatically and regularly be presented to the Lord. There, they will be told:

“... ‘You have come to Us, as We created you upon the first time. But you thought that We should not appoint a tryst for you’.”

In Hereafter, there will be for them, no property, nor privileges and material ranks, nor any helpers. They will be in the same state that they were created at first.

But, they imagined that Allah would never appoint a time for them. This status was at the time when the pride of material facilities deluded them, and the love of the world, which they imagined to be eternal, caused them to be neglectful of the thought of the Hereafter, which is inside the nature of everybody. But it is certain that the faithful persons, who are seekers of the truth and have enough capacity, will never fall in such ugly epithet when they reach to a social rank or some wealth. They not only will not be proud, but also no change will appear in their daily programs from this point of view.

It is narrated from the Prophet (p.b.u.h.) and Imam Sādiq (a.s.) that in Hereafter there will arrange one hundred and twenty thousand rows. Eighty thousand of them will be the Prophet’s community, from the beginning of his embassy until the end of resurrection, and the former communities will be only forty thousand rows. (Kāfī, Bihār-ul-Anwār, Tafsīr-us-Sāfī, and Atyab-ul-Bayān).

49- وَوُضِعَ الْکِتَابُ فَتَرَی الْمُ-جْرِمِینَ مُشْفِقِینَ مِمَّا فِیهِ وَیَقُولُونَ یَاوَیْلَتَنَا مَالِ هَذَا الْکِتَابِ لاَ یُغَادِرُ صَغِیرَةً وَلاَ کَبِیرَةً إِلآَّ أَحْصَاهَا وَوَجَدُوا مَا عَمِلُوا حَاضِراً وَلاَ یِظْلِمُ رَبُّکَ أَحَداً

Commentary:verses 49

Point

Imam Sadiq (a.s.) said: “ On the Day of Hereafter, when the man’s record of deeds will be given to him, he looks at it and sees that all his moments, words, movements and deeds are recorded in it; then he remembers them wholly such that as if he has done them just one hour before.”⁽¹⁾Therefore, the holy verse implies that on Hereafter, there is the Book of deeds of all human beings which will be placed before them. When the sinners are informed of its content, they will be so frightened that the signs of fear will clearly be seen in their faces. The verse says:

“ And the Book (of deeds) is placed, and you see the guilty fearful at what is in it, …”

At this moment, the guilty will astonishingly cry loudly for what they see, and, as the verse states:

“ …and saying: ‘Alas for us! What a Book is this, that it leaves out nothing, small or great, but

it has numbered it?’…”

They will say that it is a Book that every thing has been minutely recorded and reckoned in it so that nothing has been left out.

Verily, what a terrible circumstance it is! They say that they have forgotten all those deeds of theirs in a manner that sometimes they thought they had committed no wrong, but today they see that their responsibility is heavier than what they considered and their fate is very dark.

Besides that recorded document, principally they will see all their deeds present before them. They will find the embodiment of their all good and evil actions, injustices and justices, vices and treacheries, all in all, in front of them. The verse continues saying:

“ …And they will find all that they did confronting them; …”

In fact, they are entangled with the fruit of their own actions and the Lord is just to every one. Whatever they will be involved in Hereafter is the deeds they have done in this world. Thus, whom can they complain of, save of themselves? The verse concludes:

“ …and your Lord does not treat anyone with injustice.”

At the end, it is understood from the verses of the Qur’ān that there will be three kinds of Book for human beings in the Hereafter. The first is a single Book which will be placed there for the reckoning of the deeds of all. The second is the Book that every community has, in which the deeds of every community are recorded, as it is recited in Sura Al-Jāthiyah,

No.45, verse 28: “ …every nation shall be called to its book: …”

The third is the Book which exists for every person separately, as Sura Al-’Isrā’, No.17, verse 13 says: “And We have made every man’s actions to cling to his neck, and We will bring forth to him on the Resurrection Day a book which will be found wide open.”

It is evident that there is no inconsistency between the content of these verses, because it does not matter that the man’s deeds may be recorded in different books. The similar form of it can also be seen in programs of the present world where, for proper systematizing organizations of a country, there will be formed a regulation and calculation for every unit, and then those units will have a new situation in the greater units.

But, this fact should be noted that the men’s book of deeds in Hereafter is not like the ordinary notebook or book in this world. It is an expressive and undeniable collection, which, perhaps, is the natural consequence of the man’s deeds themselves.

However, the verses under discussion indicate that, besides the man’s deeds being recorded in a special book, the deeds themselves will also incarnate and attend there,⁽¹⁾as the verse points out: (…And they will find all that they confronting them; …).

The deeds which have disappeared in the form of scattered energy from the sights in this world, in fact, have not been annihilated. (The modern science has proved that no material

and energy will vanish, but it always changes into another form.)

On That Day, these energies, which have been lost, will be changed into matter, by the command of Allah, and will incarnate in some suitable shapes. The righteous deeds will appear in some beautiful and interesting forms, while the evil actions will appear in some ugly and hateful features, and they will remain with us. It is for this reason that, at the end of the verse, the Qur’ān says: “ …and your Lord does not treat anyone with injustice ”, because the rewards and the retributions are the fruit of the deeds of themselves.

Some of commentators, of course, have considered the holy phrase: “ … and they will find all that they did confronting them ” as an emphasis on the subject of ‘the Book (of deeds)’. They have said that the meaning of the sentence is that they will find all their own deeds present and recorded in that Book. (Tafsīr-ul-Kabīr, by Fakhr-i-Rāzī, and Tafsīr-ul-Jāmi‘, by Qurtubī)

However, in the commentary of ‘Ayyāshī, under the holy verse:

“ …Alas for us! What a Book is this, that it leaves out nothing, small or great, but it has numbered it?’ And they will find all that they did confronting them; and your Lord does not treat anyone with injustice.” There is a tradition narrated from Khālid-ibn-Najīb who has narrated from Imam Sādiq (a.s.) who said: “ When the Day of Justice occurs, the man’s book will be given to him and he will be ordered to read it.” Khālid says that he asked Imam (a.s.): “Will he recognize what he reads?” Imam (a.s.) answered: “He will remember all. There will be no moment, no glance, no word, no step, and no other actions that he has fulfilled but he will remember entirely by reading that book, in a

manner as if he has performed it at that very moment.

Therefore, he will say: ‘Alas for us! What a Book is this, that it leaves out nothing, small or great, but it has numbered it?’ ” (Tafsīr-ul-Burhān, and As-Sāfī. The content meaning of this tradition has also been narrated by men of tradition and community.)

Some Traditions:

Section 7:Satan and his Tribe

Point

The open enemies of Mankind

Mankind warned against following Satan and his tribe who are the open enemies of man and his progeny

50- وَإِذْ قُلْنَا لِلْمَلآَئِکَةِ اسْجُدُوا لاِدَمَ فَسَجَدُوا إِلآَّ إِبْلِیسَ کَانَ مِنَ الْجِنّ ِ فَفَسَقَ عَنْ أَمْرِرَبّ-ِهِ أَفَتَتَّخِذُونَهُ وَذُرّ ِیَّتَهُ أَوْلِیَآءَ مِن دُونِی وَهُمْ لَکُمْ عَدُوٌّ بِئْسَ لِلظَّالِمِینَ بَدَلاً

Will you then choose him and his seed as your protecting friends instead of Me, when they are enemies to you? Evil would be the exchange for the unjust!”

Commentary: verse 50

Three difinite categories of prostration

Prostration is of three definite categories. The first is the prostration of worship which is only for Allah (s.w.t.), like the prostration in prayer. The second is the prostration of obedience like the prostration of angels to Adam which was for the sake of the obedience of the command of Allah. The third is the prostration of honouring and grandeur, like Jacob’s prostration to Yūsuf.

Of course, the story of the creation of Adam and the angels’ prostration to him and disobedience of Satan has repeatedly been stated in the different verses of the Qur’ān, but, as we have formerly pointed out, these repetitions contain some different points, so that each of which refers to a particular matter.

And in view of the fact that in the former explanations, the circumstance of the tyrant haughty rich people before the poor, the oppressed, and their end, had been illustrated, here, in this verse, the words are upon the Satan’s disobedience from prostrating to Adam in order that we know the fact that, from very beginning, pride has been the cause of infidelity and insolence.

In addition to that subject, this story defines that aberrations usually originate from satanic temptations.

At first, the Qur’ān says:

“And (remember) when We said to the angels: ‘Prostrate to Adam,’ So they (all) prostrated except Iblis; … ”

This exception may bring this misconception into being that Iblis was among the kind of angels, while the angels are immaculate, and then how did Iblis pave the path of disobedience and infidelity?

That is why, immediately after that, the Qur’ān adds:

“ …he was of the jinn, and he rebelled against his Lord’s command. …”

Satan was not of the kind of the angles, but because of servitude, submission and proximity to Allah, he was placed in the row of angels, so respectfully that, perhaps, he was even as a teacher of them. But, as a result of haughtiness and pride, he became the most accursed and hatred creature of divine portal. Then, the verse continues saying:

“… Will you then choose him and his seed as your protecting friends instead of Me, when they are enemies to you? …”

They are your harsh enemies who have made an oath to be against you, and have decided to lead all of you astray and make you miserable.

Obeying Satan and his progeny, instead of obeying Allah, is an evil exchange for the wrong doers. The verse says:

“… Evil would be the exchange for the unjust!”

How a wise person may choose an enemy, who has taken a decision to destroy him and has sworn upon this enmity, as his guardian, leader, and support?

51- مَّآ أَشْهَدتُّهُمْ خَلْقَ السَّمَاوَاتِ وَالاَرْضِ وَلاَ خَلْقَ أَنفُسِهِمْ وَمَا کُنتُ مُتَّخِذَ الْمُضِلّ-ِینَ عَضُداً

Commentary: verse 51

Allah is absolutely free from any want and He needs no helper even in creation. Then, if He (s.w.t.) refers some affairs to others, like referring the subject of guardianship to the angels, it is not because of powerlessness, but it is because of wisdom, and it is alongside the path of teaching and development of humankind.

Thus, He announces in this verse that for the creation of the heavens and the earth and the creation of Iblis and his progeny, He did not summon them and He did not want them to come to help.

Therefore, His power is complete and He is not in need of the help of Satans, and none should obey Satans instead of Allah. The verse says:

“ I did not make them to witness the creation

of the heavens and the earth, nor of the creation of their selves, …”

Never Allah calls Satans, who are the misleaders of human beings, to help Him, nor does He take them as His assistants. The verse continues saying:

“ …nor choose I misleaders for (My) helpers.”

It has been narrated that Hadrat Ali (a.s.) was told that until the settlement of his government he might keep Mu‘āwiyah fix

in office and, after becoming powerful, he could dismiss him. Then, in answer to them, he (a.s.) said: “ And I do not choose misleaders for (my) helpers.” (Tafsīr-i-Nūr-uth-Thaqalayn, vol.3, p. 268)

52- وَیَوْمَ یَقُولُ نَادُوا شُرَکَآءِیَ الَّذِینَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ یَسْتَجِیبُوا لَهُمْ وَجَعَلْنَا بَیْنَهُمْ مَّوْبِقاً

53- وَرَأَی الْمُ-جْرِمُونَ النَّارَ فَظَنُّوا أَنَّهُم مُّوَاقِعُوهَا وَلَمْ یَجِدُوا عَنْهَا مَصْرِفاً

from it.”

Commentary: verses 52-53

Those who separate from Allah will wander and resort to everything. They appeal to men down to matters and animals, from sun and moon in the sky down to cow and calf on the earth, from immaculate angles down to the evil Satans. But whatever the more they call, the less they hear an answer, while if they call Allah (s.w.t.) they will surely be answered.

Therefore, this verse warns them again, saying:

“ And (remember) the Day (of Judgment) when He will say (to the polytheists): ‘Call on those whom you considered to be My partners.’ …”

You were boasting of them for a lifetime. You used to prostrate before them. Now that the waves of punishment and

retribution have surrounded you from every side, you may call on them to help you at least for an hour.

It seems that they have still the kind of thoughts of this world in mind, so they call on them, but these imaginary deities do not even respond to their call, much less they haste to help them. Therefore, Allah makes a place of perdition between these two groups. The verse says:

“ …So they shall call on them, but they will not answer them, and We will cause between them a valley of perdition.”

The end of the followers of Satan and polytheists is stated in the verse, as follows:

“ And the evildoers will see the Fire, …”

The Fire, which they had never believed, will appear before their eyes. It is in this condition that they comprehend their mistake in the past. So the verse says:

“ …then apprehend that they are falling into it, …”

And they shall also apprehend in certainty that they will find no way of escape from that blazing Fire. The holy verse continues saying:

“ …and will find no escape from it. ”

Neither do their simulated deities come to help them, nor are the intercession of the intercessors useful for them, nor can they relieve from the grasp of the Fire of Hell, the blazing Fire which their own deeds have lighted by means of telling lies and falsehood, and by having recourse to wealth and force in this world.

Then, at the end of the verse, the holy Qur’ān implies that the sinners will not have any chance of escape from the

punishment in Hereafter, because deliverance is either under the shade of correct belief, or because of the Divine forgiveness based upon repentance and righteous deeds, which are not available for them; or because of intercession which their idols are not able to obtain. Thus, Hell is certain for them.

Section 8:Allah is Forgiving and the Lord of Mercy

Point

Allah is Forgiving – The Lord of Mercy Who never hastens to requite for the evils of men – but defers punishment

54- وَلَقَدْ صَرَّفْنَا فِی هَذَا الْقُرْءَانِ لِلنَّاسِ مِن کُلّ ِ مَثَلٍ وَکَانَ الإِنسَانُ أَکْثَرَ شَیْءٍ جَدَلاً

55- وَمَا مَنَعَ النَّاسَ أَن یُؤْمِنُوا إِذْ جَآءَهُمُ الْهُدَی وَیَسْتَغْفِرُوا رَبَّهُمْ إِلآَّ أَن تَأْتِیَهُمْ سُنَّةُ الاَوَّلِینَ أَوْ یَأْتِیَهُمُ الْعَذَابُ قُبُلاً

Commentary: verses 54-55

The Qur’ānic term /sarrafnā/, in this verse, means that ‘We have spoken to them in different statements and through any style and logic which may affect on them’.

The Arabic word /jidāl/ means ‘dispute’ in a form of conflict and demand of preference.

Beside the positive qualities the man has, like having a divine spirit, being superior to the angels with their prostration unto him, having the ability of penetration and subjecting the existence to himself, and the like of them, he has also many negative epithets, such as disputation, which have been referred to in the verses of the Qur’ān.

Then, in this holy verse: the Qur’ān deduces a kind of conclusion from the last discussions, and it also hints to the coming discussions. At first, it says:

“ And indeed We have explained in this Qur’ān every kind of similitude for mankind, …”

These explanations include the shaking history of the old nations and the painful events of their lives, and that what happened before. They were described for the people whether they were sweet or bitter.

The affairs were so much detailed that those hearts which were receptive and eager to receive the truth, might grasp the truth, and there remained no room for obscurity.

Yet, some rebellious arrogant people never believed, because man, more than anything else, tends to dispute. The verse says:

“ …but man, of most things, is contentious.”

Then, in the next verse, it implies that with these many different examples and through some shaking statements and various logical reasoning, which must absorb any receptive person, again a great group of people did not believe. Of course, nothing restrained them that when the Divine guidance came to them they would believe and seek forgiveness from their Lord, save that they acted obstinately as if they wanted the fate of the ancient to come for them, too, or the divine

punishment should come in front of them and they see it by their own eyes. The verse says:

“ And naught prevented men from believing when the guidance came unto them, and seeking their Lord’s forgiveness, except that the wont of the ancients should come upon them, or that the chastisement should come face to face with them.”

In fact, the abovementioned verse points to this fact that this arrogant and obstinate group will never believe with their willing and decision. They may believe only in two circumstances. The first is at the time when the painful punishments, which seized the ancient nations, surround them. The second circumstance is that they do see the divine punishment with their own eyes. This constrained faith, of course, will be worthless.

56- وَمَا نُرْسِلُ الْمُرْسَلِینَ إِلاَّ مُبَشّ-ِرِینَ وَمُنذِرِینَ وَیُجَادِلُ الَّذِینَ کَفَرُوا بِالْبَاطِلِ لِیُدْحِضُوا بِهِ الْحَقَّ وَاتَّخَذُوا ءَایَاتِی وَمَآ اُنذِرُوا هُزُواً

Commentary: verse 56

The prophets’ mission is to give glad tidings to the believers and to warn the disobedient, but with no compulsion upon people to accept the Truth. It is by the prophets (a.s.) that Allah completes the argument to humankind. By the way, awareness of Allah’s way of treatment and the prophets’ messengership, the reaction of people, and the end of the arrogant nations, is a kind of consolation for the Prophet (p.b.u.h.).

Therefore, in order to comfort the Prophet (p.b.u.h.) against the arrogance and obstinacy of the opponents, the Qur’ān says that his duty is only to give good tidings and to warn. The verse says:

“ And We do not send the messengers save as bearers of good tidings and warners, …”

Then the verse implies that this is not a new matter that such people oppose the Truth and mock it, but disbelievers always dispute with falsehood. They imagine that they can refute the Truth with it and, therefore, they take Allah’s revelations and His punishments, which they are promised to, in mockery. The verse says:

“ …but those who disbelieve dispute with falsehood in order to refute the Truth thereby; and they have taken My signs, and what they are warned of, in mockery.”

In fact, their dispute on the way of proving the falsehood was to force the Prophet (p.b.u.h.) to bring some verses and miracles alongside their desires, so that if he did not do as they wished, they would take it as a proof and introduce his Book, the Qur’ān, invalid. Thus, the disbelievers used to apply the Qur’ān, the Resurrection, and the Fire of Hell as a means of mockery.

57- وَمَنْ أَظْلَمُ مِمَّن ذُکّ-ِرَ بِاَیَاتِ رَبّ-ِهِ فَاَعْرَضَ عَنْهَا وَنَسِیَ مَا قَدَّمَتْ یَدَاهُ إِنَّا جَعَلْنَا عَلَی قُلُوبِهِمْ أَکِنَّةً أَن یَفْقَهُوهُ وَفِی ءَاذَانِهِمْ وَقْراً وَإِن تَدْعُهُمْ إِلَی الْهُدَی فَلَن یَهْتَدُوا إِذاً أَبَداً

Commentary: verse 57

Being heedless to the divine revelations, and having no contemplation on them, is the greatest injustice. So, in this holy verse, the Qur’ān says:

“ And who is more unjust than he who is reminded of the sings of his Lord, then he turns away from them and forgets what his hands have forwarded? …”

The application of the term /ŏukkira/ (is reminded) in the verse, perhaps, is an indication to this meaning that the prophets’ teachings are of the remembrance of the facts which have existed naturally in the depths of man’s soul. The mission of prophets is to make these facts manifest. In this regard, Imam Ali-ibn-Abītālib (a.s.), qualifying the divine prophets, says: “…Allah sent His prophets toward them

(people) to get them fulfill the pledges of His creation, to recall to them His bounties. …”⁽¹⁾

It is interesting that, in this verse, the Qur’ān teaches the lesson of awareness to these inwardly blind persons in three ways.

The first is that these facts are quietly acquainted with their nature and conscience. The second is that they have come from the side of their Lord.

And the third is that they should not forget that they have committed some faults in their lives, and the mission of the divine prophets is to wash them out from them.

But these arrogant people, with all these indications and implications, will never believe, because the veil of sin has been laid on their hearts, and the veil of heaviness of crime has been laid on their ears and, therefore, they do not hear the sound of the Truth.

Similar to this meaning, Sura Luqmān, No. 31, through verse 7 says: “And when Our revelations are recited to him, he turns back proudly, as if he had not heard them, …” In other wards, it is like that the veils of lust, imitation from their fathers, and the temptations of Satans and men, have fallen on their hearts and, consequently, they have lost their wisdom so that they never understand and they never regret from their indecent actions and, therefore, never they renounce them. They show that, as a deaf person, they have not heard it. Such people have lost the eligibility of being guided and have plunged in aberration.

It is in this case that Allah informs His Messenger (p.b.u.h.) that if he invites them to the guidance and felicity, they will never be guided and they will never believe that this

information has been proved. So they finally passed away with infidelity. The verse says:

“ …Verily We have laid veils on their hearts lest they understand it, and a heaviness in their ears: and if you call them unto guidance, even then will they never get guided in that case at all.”

58- وَرَبُّکَ الْغَفُورُ ذُو الرَّحْمَةِ لَوْ یُؤَاخِذُهُم بِمَا کَسَبُوا لَعَجَّلَ لَهُمُ الْعَذَابَ بَل لَهُم مَوْعِدٌ لَّن یَجِدُوا مِن دُونِهِ مَوْئِلاً

59- وَتِلْکَ الْقُرَی أَهْلَکْنَاهُمْ لَمَّا ظَلَمُوا وَجَعَلْنَا لِمَهْلِکِهِم مَوْعِداً

59.“ And (as for the people of) these towns,

We destroyed them when they did wrong and We appointed a time for their destruction.

Commentary: verses 58-59

The Qur’ānic term /mū’il/ means: ‘a refuge, and a means of safety’. Allah (s.w.t.) is both just and All-Forgiving. His justice requires that the sinners must be punished, but, because of His Forgiveness, He respites man to repent. Then if he does not repent, He will treat him with His justice.

Thus; the manner of Allah (s.w.t.) in training men is that He respites them up to the last stage and, unlike to the arrogant people of the world, He never punishes them promptly, but His All-embracing Mercy always requires that He gives the evil-doers the maximum respite. In this verse, the Qur’ān says:

“ And your Lord is Forgiving, the Lord of Mercy. Were He to seize them (to task) for what they earn, surely He would hasten for them the chastisement; …”

Allah’s remission necessitates that He forgives the repentant, and His Mercy requires that He does not hasten in

the punishment of other than them, maybe they may join the group of repentant ones, while His justice also requires that when their insolence and disobedience reached its last degree, He might clear their account. The verse continues saying:

“ …but for them is an appointed term, never shall they find, besides it, a refuge.”

Then, finally, in the next verse, for the last admonition and warning in these series of verses, the Qur’ān has pointed to the bitter and painful fate of the former disobedient transgressors. It implies that these are cities the ruins of which are before their eyes, and when they committed cruelty and inequity, Allah destroyed them, while He did not make haste in their punishment but He (s.w.t.) fixed an appointed time for their destruction. The verse says:

“ And (as for the people of) these towns, We destroyed them when they did wrong and We appointed a time for their destruction.”

However, the objective meaning of the words ‘these towns’, mentioned in the verse, is the people of the towns of ‘Ād and Thamūd, and the like of them, who were destroyed as the result of their rejecting the prophets and their denying the Divine revelations.

Section 9:Moses’ Search for Higher Knowledge

Point

Moses travels with his servants seeking higher knowledge – He meets the one who had been gifted with knowledge by Allah and seeks to follow him requesting him to teach him what Allah had taught him.

60- وإِذْ قَالَ مُوسَی لِفَتَاهُ لآ أَبْرَحُ حَتَّی أَبْلُغَ مَجْمَعَ الْبَحْرَیْنِ أَوْ أَمْضِیَ حُقُباً

61- فَلَمَّا بَلَغَا مَجْمَعَ بَیْنِهِمَا نَسِیَا حُوتَهُمَا فَاتَّخَذَ سَبِیلَهُ فِی الْبَحْرِ سَرَباً

61.“ Then when they reached the Junction, they forgot their fish, and it took its way into the sea, going away.”

Commentary: verses 60-61

Point

The appellation ‘Moses’ has been repeated in the Qur’ān for 136 times all of which means the same prophet Moses, the possessor of determination /’ulul‘azm/.⁽¹⁾

The application of the word /fatā/ in this verse, which means ‘young’ and ‘gallant’, is used in the sense of ‘lad’ and

‘page’, and it is a sign of courtesy, kindness and ‘good name’. The purpose of the Arabic word /fatāh/, hear in this verse, is Joshua-ibn-Nūn, who was the companion and attendant of Moses (a.s.) in that journey.⁽¹⁾

The salted fish of Moses escaped into the sea

The verse says:

“ And (remember) when Moses said to his young companion: ‘I will not cease until I reach the Junction of the two Seas, though I go on for years.”

The Arabic term /huqb/ means years and years, seventy to eighty years.

The story of Moses and Khidr (a.s.) has been recorded in commentary books and history sources. For instance, in some Sahīh-i-Bukhārī, it has been narrated from Ibn-‘Abbas, from ’Ubayy-ibn-Ka‘b that once the Prophet (p.b.u.h.) said that one day, when Moses was orating, he was asked by one of the children of Israel that who the most learned person was. Moses (a.s.) said: ‘I am’. Allah addressed Moses saying why he did not say that Allah knows best, and Khidr was more aware than Moses. Moses (a.s.) asked where Khidr was. Then he was addressed that Khidr was in the site of ‘Junction of the Seas’, and its sign and mystery was that he was to take a fish with him in a basket and he would go forth. The place where Moses was to meet Khidr would be indicated by the fact that the fish would disappear when he got to that place.⁽²⁾

The holy verse says:

“ Then when they reached the Junction, they forgot their fish, and it took its way into the sea, going away.”

Moses (a.s.) put the fish in the basket and told his attendant that wherever he did not find the fish in the basket he would

inform the matter to Moses. Moses and his attendant started to go forward as far as they reached the sea, where they stayed beside a stone to rest. While Moses (a.s.) was sleeping, his attendant, who was awake, saw that the fish escaped into the sea. The attendant of Moses did not awaken him from his sleep to tell him the matter, and later, when Moses woke up, he forgot to inform him of the matter either, and they both continued their way. After one day and night that they walked, Moses said that they became tired from that travel and told his attendant to bring the food for them to eat. He informed Moses that the fish had become alive and jumped into the sea. Moses (a.s.) said that they had to return to the same place that the fish had jumped into the water because their meeting-place was there.

Imam Bāqir (a.s.) and Imam Sādiq (a.s) both said: “The attendant of Moses brought the salted fish by the sea to wash it. The fish moved in his hand and escaped into the sea.” (Nur-uth-Thaqalayn, the Commentary)

Some commentators have rendered the ‘Junction of the Seas’ into the meeting of the two seas of prophethood, (Moses and Khidr). Moses, they believe, was the outward sea of knowledge, and Khidr was the inward sea of knowledge. In view of the fact that prophets have been inerrant and do not forget, the purpose of ‘forgetting the fish’, mentioned in the verse, is that they put the fish aside and left it. It is like the verses which attribute forgetfulness to Allah. For example, Sura Al-Jāthiyah, No.45, verse 34 says: “ …Today We forsake you …”, and Sura As-Sijdah, No.32, verse 14 says: “ …surely We forsake you …”. Moreover, those two did not absolutely forget the fish but they had taken it with themselves, and as it was said in the above, the attendant of

Moses did not want to awaken Moses and waited. Then, after his wakefulness, he forgot to tell him the event, too.

The Qur’ān has repeatedly pointed to the animals as a sign, and an inspiring factor, or an informer, such as the inspiration that the crow led how Abel to be buried, the hoopoe informed of the infidelity of he people of Sheba, the event of the fish in the explanation of the meeting of these two prophets, the function of spider in the protection of the holy Prophet (p.b.u.h.) in the Cave, and the function of the dog for ‘the Companions of the Cave’.

62- فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ ءَاتِنَا غَدَآءَنَا لَقَدْ لَقِینَا مِن سَفَرِنَا هَذَا نَصَباً

63- قَالَ أَرَأَیْتَ إِذْ أَوَیْنَآ إِلَی الصَّخْرَةِ فإِنّ-ِی نَسِیتُ الْحُوتَ

وَمَآ أَنْسَانِیهُ إِلاَّ الشَّیْطَانُ أَن أَذْکُرَهُ

وَاتَّخَذَ سَبِیلَهُ فِی الْبَحْرِ عَجَباً

Moses said unto his young companion: ‘Bring us our morning meal. Indeed we have met from this our journey weariness’.”

Commentary: verses 62-63

In Arabic, the morning meal is called /qadā’/, and the evening meal is called /’išā’/.

When Moses (a.s.) and his attendant passed on that place, the length of their travel and the fatigue of the way caused hunger to overcome them. Moses (a.s.) remembered that they had got a food with them.

Then he told his attendant to bring their food because they had got tired from their travel. The verse says:

“ Then when they had passed (the seaside), Moses said unto his young companion: ‘Bring us our morning meal. Indeed we have met from this our journey weariness’.”

At this time, the attendant of Moses (a.s.) told him whether he remembered the time when they took refuge on the rock to rest there. In that place he forgot to inform him the event of the fish, and it was Satan that made him forget to mention it, and that the fish jumped into the sea and went away. The verse says:

“ He said: ‘Did you see, when we took refuge on the rock? Then verily I forgot (to tell you the jump of) the fish and nothing made me forget to mention of it but the Satan; and it took its way into the sea in a marvelous manner!’”

64- قَالَ ذَلِکَ مَا کُنَّا نَبْغِ فَارْتَدَّا عَلَی ءَاثَارِهِمَا قَصَصاً

65- فَوَجَدَا عَبْداً مِنْ عِبَادِنَآ ءَاتَیْنَاهُ رَحْمَةً مِنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْماً

Commentary: verses 64-65

Moses went to Khidr to learn more things

In view of the fact that the subject was as a sign for Moses (a.s.) in connection with finding that great-learned man, Moses said:

“ He (Moses) said: ‘ That was what we were seeking for!’ So they returned, retracing their footsteps.”

When Moses and his attendant returned to the first place they had started their way, i.e. beside the rock and near ‘the Junction of the Seas’, suddenly they found one of Allah’s servants to whom He had bestowed His mercy and whom He had taught a considerable amount of knowledge.

The verse says:

“ Then they found one of Our servants unto whom We had given mercy from Us, and We had taught him knowledge from Our presence.”

The application of the word /wajadā/, in the verse, shows that they had been seeking after the knowledgeable man, and finally they found him.

And the Qur’ānic phrase /‘abdan min ‘ibādinā/ (one of Our servants) indicates that the highest honour of a man is that he would be a true servant of Allah, and this very rank of servitude causes man to be bestowed the mercy of the Lord and the windows of the science to be opened to his heart, (mind).

Again the Qur’ānic phrase /min ladunnā ‘ilmā/ (We had taught him knowledge from Our presence) also denotes that the knowledge of that learned man (Khidr) was not an ordinary knowledge, but he was aware of a part of the secrets of this world and of the mysteries of the events which only Allah knows.

Imam Sādiq (a.s.) said: “Moses was more learned than Khidr in religious prudence, but Khidr was more aware of a branch and a mission other than that.” (The Commentary Al-Mīzān)

However the objective meaning of /‘abd/ (servant), in this verse, is Khidr (a.s.) who was a prophet reasoned by the following evidences:

66- قَالَ لَهُ مُوسَی هَلْ أَتَّبِعُکَ عَلَی أَن تُعَلّ-ِمَنِ مِمَّا عُلّ-ِمْتَ رُشْداً

67- قَالَ إِنَّکَ لَن تَسْتَطِیعَ مَعِیَ صَبْراً

Commentary: verses 66-67

The holy Prophet of Islam (p.b.u.h.) said: “At the time when Moses met Khidr, in front of them a bird took a drop of water from the see by its beak and poured it on the ground. Khidr asked Moses whether he knew the secret of the deed of that bird. It teaches us that our knowledge comparing with Allah’s knowledge is like a drop before an infinite sea.”

Moses said to (Khidr) whether he might follow him so that he would teach Moses a knowledge which causes him to grow.⁽¹⁾(Conversance of metaphysical theology causes the growth and development of man.)

The verse says:

“ Moses said to him (Khidr): ‘shall I follow you so that you teach me right conduct of what you have been taught?’ ”

Bare knowledge is not the aim. It must be the source of growth and absorbs man to the righteous deeds and modesty, not to vanity and disputation.

After his prayers, invoking Allah (s.w.t.), the holy Prophet (p.b.u.h.) used to recite: “ I take refuge with you from the knowledge which is of no benefit.” (Bihār-ul-’Anwār, vol. 86, p. 18)

In answer to Moses, the knowledgeable man (Khidr) said there was no ability in Moses to be patient with him in following him and bearing his teachings. He meant such patience was difficult for Moses to bear. The reason was that Moses looked the outward of the affairs, but Khidr noted to their inward case. Therefore, bearing patience was hard for Moses (a.s.).

68- وَکَیْفَ تَصْبِرُ عَلَی مَا لَمْ تُحِطْ بِهِ خُبْراً

69- قَالَ سَتَجِدُنِی إِن شَآءَ اللَّهُ صَابِراً وَلآ أَعْصِی لَکَ أَمْراً

Commentary: verses 68-69

Khidr continued answering Moses when he told him how he would be patient upon an action that seemed apparently wrong to him, and while he was not aware of its innate and its reality.

The verse says:

“ And how can you be patient about what you have not got any comprehensive knowledge?”

It is understood from this holy phrase that the purpose is not to prove that Moses (a.s.) was absolutely impatient. But the purpose is that since Moses was unaware of the innate of the affairs that Khidr did, he could not be patient.

Thus, this holy verse indicates that the capacity of persons, concerning information, is different. Even Moses (a.s.) cannot bear the things Khidr does. Therefore, in giving the cultural responsibilities to individuals, competencies should be known and weaknesses must be notified of.

Then, in the next verse, Moses (a.s.), in answer to Khidr (a.s.), said that he would find him truly patient if it be the will

of Allah, and he should not disobey him in any thing. The verse says:

“ He (Moses) said: ‘Allah willing, you shall find me patient, and I shall not disobey you in any matter’, ”

Thus, it is possible that, with the help of Allah and by means of patience, the necessary growth and development can be obtained, and also we must not forget the will of Allah for what we are going to do in future, and we should say: ‘If it be the will of Allah’.

However, some of the commentators have said that the effort of Moses (a.s.) for earning knowledge shows that no one should refrain from earning knowledge even if he were a prophet and had reached the high standard of knowledge. Another matter is that no one must refrain from humility before the one who is more learned than him.

Moses (a.s.) conditioned his patience to the Will of Allah, because he thought he might bear patience and in the meantime he did probable he could not be patient. Therefore, he conditioned his patience to the Will of Allah, so that if he had not been able to be patient, he would not have said a falsehood.

70- قَالَ فإِنِ اتَّبَعْتَنِی فَلاَ تَسْأَلْنِی عَن شَیْءٍ حَتَّی اُحْدِثَ لَکَ مِنْهُ ذِکْراً

Commentary: verse 70

In view of the fact that patience upon the apparently indecent events, which a person is not aware of their secrets, is not so easy to bear, once more that the learned man (Khidr) made Moses undertake his promise. He warned him that if he wished to follow him, he had to be absolutely silent and would not ask him concerning any thing until, on its time, Khidr might tell him about it. The verse says:

“ He (Khidr) said: ‘If you follow me. Then do not question me of any thing until I myself speak to you about it’.”

Moses (a.s.) undertook this promise again and proceeded companying ‘that great Teacher’.

Section 10:Moses following the one gifted with knowledge of Allah

Point

Moses travels and meets with wonder – striking events.

71- فَانطَلَقَا حَتَّی إِذَا رَکِبَا فِی السَّفِینَةِ خَرَقَهَا قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَیْئاً إِمْراً

72- قَالَ أَلَمْ أَقُلْ إِنَّکَ لَن تَسْتَطِیعَ مَعِیَ صَبْراً

He (Moses) said: ‘Have you made a hole therein to drown its inmates? You have indeed done a grievous thing’. ”

Commentary: verses 71-72

The Arabic term /xaraqa/ is used here, in this holy verse, with the meaning of ‘tearing something mischievously and without consideration.’

The Qur’ānic word /’imr/ is applied for ‘an important and strange work, or a very indecent one’.

Both of them (Moses and the godly learned man) proceeded and went on their way until when they embarked on a ship. Khidr made a hole in the ship. Since, on one side, Moses was

a great prophet of Allah and he had to protect the lives and properties of people, and he had to enjoin right and forbid wrong; and on the other side, his conscious did not let him keep silence for such a wrong action, therefore, he neglected the promise he had with Khidr (a.s.) and protested him. The verse says:

“ So they twain departed; until, when they embarked upon the ship, he made a hole in it. He (Moses) said: ‘Have you made a hole therein to drown its inmates? You have indeed done a grievous thing’. ”

At this time, that godly learned man (Khidr), with a special firmness, looked at Moses and spoke:

“ He said: ‘Did I not say that you could never bear with me patiently?’ ”

73- قَالَ لاَ تُؤَاخِذْنِی بِمَا نَسِیتُ وَلاَ تُرْهِقْنِی مِنْ أَمْرِی عُسْراً

74- فَانطَلَقَا حَتَّی إِذَا لَقِیَا غُلاَماً فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْساً زَکِیَّةً بِغَیْرِ نَفْسٍ لَّقَدْ جِئْتَ شَیْئاً نُّکْراً

Commentary: verses 73-74

The Arabic term /’irhāq/ from the root /rahiqa/ means both ‘to encompass forcefully’, and ‘to impose a difficult task on any one’.

Moses (a.s.), who regretted for his haste, which was naturally for the importance of the event, remembered his promise and tried to excuse. He turned to the godly teacher and said:

“ He said: ‘Do not take me to task that I forgot, and be not hard upon me for my affair’. ”

The voyage of those two (Moses and Khidr) ended and they got out of the ship. They continued their way on the land. In their way, occasionally they met a young boy whom that learned man (Khidr) suddenly killed. The holy verse in this regard says:

“ So they twain departed; until, when they met a lad, he (Khidr) slew him.

Here, Moses (a.s.) became inconvenient again.

He saw the horrible scene of killing an innocent young boy, which had no legal permission. As if a curtain of sorrow and discontentment had fallen upon his eyes. It was so hard for him that he forgot his promise again and began protesting against that action. The verse says:

“ …He (Moses) said: ‘Slew you an innocent person who had slain none? You have indeed done a horrible thing’. ”

75- قَالَ أَلَمْ أَقُل لَّکَ إِنَّکَ لَن تَسْتَطِیعَ مَعِیَ صَبْراً

76- قَالَ إِن سَأَلْتُکَ عَن شَیْءٍ بَعْدَهَا فَلاَ تُصَاحِبْنِی قَدْ بَلَغْتَ مِن لَدُنّ-ِی عُذْراً

Commentary: verses 75-76

That great godly learned man repeated the former sentence with the same coolness particular to himself. The holy verse says:

“ He (Khidr) said: ‘Did I not say that you could never bear with me patiently?’ ”

Moses (a.s.) remembered his own promise to him. It was an attention accompanied with shame, because he had broken his promise twice, although forgetfully. Little by little, Moses (a.s.) felt the teacher might be right. Therefore, he began asking forgiveness again and told Khidr to renounce him his forgetfulness that time, too. But if thereafter he (Moses) wanted him (Khidr) any explanation concerning his affairs, and objected to him upon his deeds, he would keep him company no more, since Khidr had received an excuse from Moses (a.s.). The verse says:

“ He (Moses) said: ‘If I question you on anything after this, then keep me company no more; you have received an excuse from me’. ”

This holy phrase of the Qur’ān leads us to the utmost justice and far-sightedness of Moses (a.s.), and it also shows that he accepted the reality even if it had been bitter.

An Islamic tradition indicates that the holy Prophet of Islam (p.b.u.h.) recited this verse and said that Moses, the prophet of Allah, ashamed. If he had waited and bore patience, he would have seen thousand wonderful actions from Khidr. (Tafsīr-i-Tabary; and Tafsīr-i-Abul-Futūh).

77- فَانطَلَقَا حتَّی إِذَآ أَتَیَآ أَهْلَ قَرْیَةٍ اسْتَطْعَمَآ أَهْلَهَا فَاَبَوْا أَن یُضَیّ-ِفُوهُمَا فَوَجَدَا فِیهَا جِدَاراً یُرِیدُ أَن یَنقَضَّ فَاَقَامَهُ قَالَ لَوْ شِئْتَ لَتَّخَذْتَ عَلَیْهِ أَجْراً

78- قَالَ هَذَا فِرَاقُ بَیْنِی وَبَیْنِکَ سَأُنَبّ-ِئُکَ بِتَأْوِیلِ مَا لَمْ تَسْتَطِع عَّلَیْهِ صَبْراً

Commentary: verses 77-78

Allah’s saints are not malicious and revengeful.

Khidr (a.s.) served the people of the town, although they did not make the twain guests. The verse says:

“ So they twain departed; until, when they reached the people of a town. They asked its people for food, but they refused to make them guests. …”

The objective meaning of the Arabic term /qaryah/ here is Nāsirriyah, a city, or ’Īlah, a harbour.

However, what happened upon Moses and his Teacher in that town leads us to comprehend that the people of it were

niggardly and of inferior quality. The holy Prophet (p.b.u.h.) in a tradition concerning them said: “They had been some mean and of low quality. ”

Then, the Qur’ān continues speaking about the twain who mended a wall there in order not to fall. The verse says:

“ …Then they found in it a wall about to fall, and he (Khidr) set it up. …”

When Moses (a.s.) saw that, in spite of the disgrace of those people, Khidr mended the wall that was going to fall, as if Khidr wanted to give the recompense of their disgrace to them, Moses thought it had better the teacher did that work for a wage so that they could provide a food by it. Then Moses utterly forgot his promise once more, and began objecting to it, but this time with a protest milder than before. The verse, in this regard, says:

“ …He (Moses) said: ‘If you had wished you could have taken a wage for it!’ ”

In fact, Moses (a.s.) thought that the action of Khidr was far from justice that a person might sacrifice like that for a group of people who were so mean.

It was at that time that the learned man said his last word to Moses, since, from the total events which happened, he was convinced that Moses could not patiently bear the deeds he accomplished.

Therefore, he announced their separation. The verse says:

“ He (Khidr) said: ‘This is the separation between me and you. Now I will inform you of the interpretation of what you could not bear patiently’. ”

The announcement of that separation seemed as a sledge stricken over the heart of Moses (a.s.) – a separation from a teacher who had with him a great amount of secrets! Yes, it was very painful for Moses to separate from such a leader, but it was a bitter reality that Moses had to tolerate.

79- أَمَّا السَّفِینَةُ فَکَانَتْ لِمَسَاکِینَ یَعْمَلُونَ فِی الْبَحْرِ فَاَرَدتُّ أَنْ أَعِیبَهَا وَکَانَ وَرَآءَهُم مَّلِکٌ یَأْخُذُ کُلَّ سَفِینَةٍ غَصْباً

by force.”

Commentary: verse 79

The Arabic term /warā’/, used here, is called to any hidden or concealed place whether that place is located in front of a person or behind him.

What a person sees, is the apparent feature of the affairs while there may be some hidden features for them, too. The apparent view of Khidr’s affairs seemed wrong to Moses (a.s.), but there was a secret, mystery and reality hidden in those affairs.

The verse says:

“ As for the ship, it belonged to (some) poor people working on the sea, and I intended to damage it, for there was after them a king who seized every (safe) ship by force. ”

Of course, Khidr did not make a hole in the ship in a way that water could arrive in it and caused it to be drowned, but he made it only defective. There are sometimes so many defects and faults wherein lie some common good. Khidr (a.s.) made the ship damaged in order that it could not be taken by that oppressive king and its miserable owners would not become more miserable. In fact, he repelled a worse state by a bad

one. This work is not the job of everyone, and the recognition of the difference between an important thing in religion and a more important one is the job of the expert theologians.

Ahlul-Bayt, (the Prophet’s progeny) (p.b.u.t.), sometimes reprimanded some of their sincere friends in front of others in order that they might not be suspicioned by the tyrannical government of the time, and their lives could be saved. For instance, Imam Sadiq (a.s.) once openly criticized Zurārah, so that he would remain safe from the trouble of the Abbassides. After that, he (a.s.) sent a message for him saying that he did such to protect his life, and then the Imam (a.s.) recited the abovementioned verse, and said that Zurārah was the best ship of that sea whom the illegitimate ruler was seeking for and watching after. (Tafsīr-i-Nūr-uth-Thqalayn)

Only those can enter the world of mysteries, and may be aware of the innate of the things, who have passed the stage of the apparent of the things; like Moses who knew the laws of the religion and practised accordingly, but by accompanying Khidr in a course, he learned the innate secrets, too.

80- وَأَمَّا الْغُلاَمُ فَکَانَ أَبَوَاهُ مُؤْمِنَیْنِ فَخَشِینَآ أَن یُرْهِقَهُمَا طُغْیَاناً وَکُفْراً

81- فَاَرَدْنَآ أَن یُبْدِلَهُمَا رَبُّهُمَا خَیْراً مّ-ِنْهُ زَکَاةً وَأَقْرَبَ رُحْماً

Commentary: verses 80-81

Point

In this verse, the Qur’ān refers to the secret of the second event, i.e., the murder of the lad. It says:

“ And as for the lad, his parents were believers, and we were afraid he would impose on them insolence and disbelief. ”

However, that learned man killed a young boy and reasoned his action that if that boy had been continuing his life, he would have created a disgrace event for his faithful parents.

Then the Qur’ān continues saying:

“ So we did intend that their Lord should change him for them for one better in purity and nearer in affection. ”

Explanations:

whose progeny seventy prophets came into being. (Nūr-uth-Thaqalayn)

The holy Prophet (p.b.u.h.) said: “ Every child naturally believes in One God, except that his parents change him.” (Bihār-ul-’anwār, vol.3, p.282)

82- وَأَمَّا الْجِدَارُ فَکَانَ لِغُلاَمَیْنِ یَتِیمَیْنِ فِی الْمَدِینَةِ وَکَانَ تَحْتَهُ کَنزٌ لَهُمَا وَکَانَ أَبُوهُمَا صَالِحاً فَاَرَادَ رَبُّکَ أَن یَبْلُغَآ أَشُدَّهُمَا وَیَسْتَخْرِجَا کَنزَهُمَا رَحْمَةً مِن رَّبّ-ِکَ وَمَا فَعَلْتُهُ عَنْ أَمْرِی ذَلِکَ تَأْوِیلُ مَا لَمْ تَسْطِع عَّلَیْهِ صَبْراً

Commentary: verse 82

Point

In this holy verse the learned man (Khidr) uncovers the secret of his third action, i.e., mending the wall, and said as follows:

“ And as for the wall, it belonged to two orphan boys in the city, and beneath it there was a treasure belonging to them, and their father was a righteous man, so your Lord willed that they should attain their maturity and take out their treasure as a mercy from your Lord, …”

That is, Khidr was commissioned to mend that wall for the righteousness of the parents of these two orphan boys, otherwise it might fall and, appearing its treasure, it might be exposed to danger.

At the end of the verse, in order to remove any doubt from Moses (a.s.), and that he assuredly knew that all those deeds

were fulfilled upon a special plan and commandment, Khidr added that he did not perform them of his own accord, but it was the command of Allah that he followed. Yes, this was the mystery of the affairs that Moses (a.s.) could not bear patiently. The verse continues saying:

“ …and I did not do it of my own accord. This is the interpretation of what you could not bear patiently. ”

The Story of Moses and Khidr and Its Facts:

This is another important matter that this story teaches us. We ought not make haste in judging about the unpleasant happenings which come forth in our lives. There are many events in our lives that we are not pleased with them, but later we

understand that they have been from the secret divine favours.

This is the same thing which the Qur’ān points out in Sura Al-Baqarah, No.2, verse 122.

When Moses (a.s.) unwillingly broke his promise against his learned friend (Khidr) for three times, he did not persist on this bitter reality and gave justly the right to that learned man. Moses (a.s.) kindly separated from him and continued his own affairs.

A person should not be always busy experimenting himself until his life-time ends, and must not turn his living into a laboratory for the future, which will never come. After he examined a matter for several times, he must usually accept its result.

Khidr, for the sake of a righteous father, undertook the support of his children in that part that he could. That is, under the light of the faith and trust of the father, a child can become prosperous, and its good consequence reaches his offspring, too.

Where a child, for the sake that he may hurt his parents in future with his disobedience and ingratitude, or causes them to come out of the way of Allah, deserves death, how is the state of a child who is busy committing this sin now? What is the circumstance of such persons before Allah?

Many times it happens that a person do good upon us but, since we are not aware of the innate of the affairs, we consider it enmity, and sometimes we may become disturbed in mind

and impatient, concerning what we do not know. But, the abovementioned story teaches us that we should not haste in judgment. We must verify every matter from different points of view.

In conversation between Moses and that learned man (Khidr) some interesting points around the courtesy of a student before his teacher attract the attention; among them are:

A. Moses (a.s.) introduced himself as a follower of Khidr (a.s.) when he said: “Shall I follow you …?” (Verse 66)

B. In the rank of humility, Moses (a.s.) announced that the knowledge of Khidr was abundant, and he said that he desired to learn a part of his knowledge. Moses said: “ … So that you teach me right conduct of what you have been taught? ”

of people, others will be treacherous to your honour, too.” (Nūr-uth-Thaqalayn)

By the way, in Arabic, the terms /qaryah/ and /madīnah/ have been used with the same meaning but, as one of the scholars said, if we work with the Qur’ān we will see that ‘Madīnah’ is used wherein the light of guidance is found, and wherever the light of guidance is not found it is called /qaryah/.

Section 11:Zulqarnayn – The Gog and the Magog – The Barrier

Point

Zulqarnayn’s March – The Barrier raised by Zulqarnayn against the mischief of the Ya‘jooj and the Ma‘jooj.

83- وَیَسْأَلُونَکَ عَن ذِی الْقَرْنَیْنِ قُلْ سَاَتْلُوا عَلَیْکُم مِنْهُ ذِکْراً

Commentary: verse 83

The Arabic term /qarn/ has two meanings: ‘a long time’ and ‘the animal horn’. Zulqarnayn was called by this appellation because: either he ruled for a very long time, or two handles of his hair were braided like two horns on his head, or there were two horns on his hat.

The objective meaning of the term /qarnayn/ may also be the east and the west of the world, (as the Arabs often say ‘qarnī-ash-Shams’ which means ‘two horns of the sun’ intending the east and the west of the world). Then, since he had occupied the lands of the east and the west of the world of his time, he was called ‘Zul-qarnayn’.

Imam Bāqir (a.s.) said: “ Zul-qarnayn was not a prophet, but he was a righteous man whom Allah loved. He enjoined his people to piety. It happened that people knocked on one side of his head. After that, he disappeared for a length of time. Then he returned and repeated his

invitation again. People struck another knock on the other side of his head. Therefore, because of those two knocks, he had been known as Zul-qarnayn.” (Nūr-uth-Thqalayn, the commentary, and Kamāl-ud-Dīn-i-Sadūq)

Regarding the statements of two Greek historians, and some points from the Turah (Book of Isaiah, Chapter 46, No.11 and so on), and the discovery of the statue of Cyrus in the nineteenth century A.D. which had a crown with two horns on its head, Tafsīr-i-Nemūnah adapts Zul-qarnayn with Cyrus. But, the late Sha‘rānī has said that Zul-qarnayn and Eskandar Maqdūnī had been the same, and he had been the student of Aristotle from the time when he was thirteen years old. The author of Al-mīzān believes that he was Cyrus.

However, it is not definitely known that how long Zul-qarnayn ruled, what his real name was, how long he lived, whether he was a human or an angel, a prophet or a righteous servant, whether he was Alexander or Cyrus, why his name was Zul-qarnayn, how much possibilities and forces he had, what part of the land he ruled, how long was the length and the width of the dam he built, what age it was, whether this dam is the Wall in China or not. Concerning these ideas, opinions are divided, and there have been cited many statements and discussions upon these matters which are not of avail to be mentioned here. The aim should be looked for, not the insignificant matters which produce no guidance. Therefore, this verse says:

“ And they ask you about Zulqarnayn. Say: ‘I will recite unto you a remembrance of him’. ”

The beginning phrase of this verse shows that the story of Zul-qarnyn had been being discussed among people before they came to the Prophet (p.b.u.h.) and asked their differences and ambiguities from him.

84- إِنَّا مَکَّنَّا لَهُ فِی الأَرْضِ وءَاتَیْنَاهُ مِن کُلّ ِ شَیْءٍ سَبَباً

85- فَاَتْبَعَ سَبَباً

Commentary: verses 84-85

Zul-qarnayn was not a prophet but Allah loved him

Ali-ibn-Abītālib (a.s.) taught a young man from Balkh a supplication, the Mashlūl Supplication, wherein he says: “O He Who helped Zul-qarnayn against the tyrannical kings (to overcome them)!”

Again, a tradition from him (a.s.) denotes that Zul-qarnayn is the one who has the sign of kingdom and prophecy, and who is aware of every thing so that he recognizes the right from wrong; and Allah caused the cities and hearts to be submitted to him. (The Commentary of Nūr-uth-Thaqalayn)

Zul-qarnayn and Solaymān (Solomon) were two believers who governed the earth, and Nebuchadnezzar (Bukht-un-Nasr) and Namrood were two disbelievers who governed the earth, too. (The Commentary of Nūr-uth-Thaqalayn)

The power which Allah (s.w.t.) gives to His saints, (such as Solayman, Yusuf, and some believers) is for using it in Allah’s way. Concerning the good servants of Allah, the Qur’ān says: “(They are) those who if We establish them in the land, keep up prayer and pay the poor-rate and enjoin right and forbid wrong …” (Sura Al-Hajj, No.22, verse 41(. The holy Qur’ān also criticizes those who use their power alongside the way of evil, where it says: “Have they not considered how

many a generation We destroyed before them, whom We had established in the earth …?” They used to misuse their power and governnment. (Sura Al-’An‘ām, No. 6, verse 6).

The verse itself says:

“ Verily We did make him mighty in the earth, and We granted him the means (of access) to every thing.

Upon the commentary of the second verse mentioned in the above, it has been cited that Allah gave Zul-qarnayn both power and government in the earth, and he tried to improve the earth. It has been narrated from Hadrat Ali (a.s.) who said: “Allah made clouds timid for him in a manner that he could ride on it; and He granted him the means of everything; and He made everywhere bright for him so that the night and the day became the same for him. This is the meaning of making him mighty in the earth.”⁽¹⁾

Thus, the verse means that Allah also gave him a knowledge to perform any affair by means of its course in order to obtain his aim. And, he followed the courses that Allah had taught him to reach the aim, including that he took the way of West to pave. The verse says:

“ So he followed a course.”

86- حَتَّی إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِی عَیْنٍ حَمِئَةٍ وَوَجَدَ عِندَهَا قَوْماً قُلْنَا یَا ذَا الْقَرْنَیْنِ إِمَّآ أَن تُعَذّ ِبَ وإِمَّآ أَن تَتَّخِذَ فِیهِمْ حُسْناً

Commentary: verse 86

In this holy verse, the Qur’ān implies that Zul-qarnayn went on his journey as far as the end of the habitable places where there was not any more flourished land after that. This does not mean that he reached the site of setting the sun, because none reaches there. In that place, he felt that the sun was setting in a muddy and dark spring, although, in fact, it was hiding behind that spring, since the sun does not set in water, it is in the sky. If a person is in the seashore or on the sea when the sun is setting, he feels that the sun is setting in the water of the sea, but neither of them is true.

The purpose of the Arabic phrase /‘aynin hami’ah/ is ‘a muddy spring’ while the purpose of the Qur’ānic phrase /‘aynin hāmiyah/ is ‘a spring of hot water’. However, the Qur’ānic term /hami’ah/ is used for ‘some bad smelling mud’ and ‘Some hot mud’.

Ka‘b has said that he recited in the Turah that the sun was setting in the mud and water.

The verse says:

“ Until when he reached the setting-place of the sun, he found it setting in a muddy spring and he found by it a people. We said: ‘O’ Zul-qarnayn! Either you chastise them or you take a way of kindness among them? ”

This part of the holy verse indicates that the people whom Zul-qarnayn saw by that spring were heathens, therefore the Lord orders him to kill them, or to take them captives and train them.

87- قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذّ ِبُهُ ثُمَّ یُرَدُّ إِلَی رَبّ-ِهِ فَیُعَذّ ِبُهُ عَذَاباً نُّکْراً

88- وَأَمَّا مَنْ ءَامَنَ وَعَمِلَ صَالِحاً فَلَهُ جَزَآءً الْحُسْنَی وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا یُسْراً

Commentary: verses 87-88

The duty of a godly leader and governor is execution of justice, and struggling against injustice, and making the social regulations easy. That was why Zul-qarnayn warned people in such a manner that the verse says:

“ He said: ‘As for him who is unjust we will chastise him, then he shall be returned to his Lord and He will chastise him with a grievous chastisement’. ”

Such cruel and tyrannical people taste both the punishment of this world and the chastisement of the next world.

The person who believes and does righteous deeds, will be given a good reward. He will be faced with kindness and pleasant words, then his duties will not be hard and heavy, and he will not be forced to give heavy taxes.

It seems that the purpose of Zul-qarnayn from this statement is a hint to this meaning that people, regarding his invitation to Unity and Faith, which is standing against injustice and corruption, will be divided into two groups. Those who accept that godly and constructive program will surely be rewarded a good recompense, and will live in a state of security and ease.

But, those who reject that invitation with enmity, and continue their faithlessness, injustice, and corruption, will be punished. The verse says:

“ But as for him who believes and does righteousness, for him shall be a goodly reward, and we will assign easiness for him by our command.”

However, the Qur’ānic term /man zalama/ (he who is unjust), which has occurred in contrast with the holy phrase /man ’āmana wa ‘amila sālihan/ (he who believes and does righteousness), indicates that the word /zulm/ in this verse means ‘infidelity’ and also means ‘impious deed’, which is amongst the bitter fruits of the evil tree of ‘disbelief’.

89- ثُمَّ أَتْبَعَ سَبَباً

90- حَتَّی إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَی قَوْمٍ لَّمْ نَجْعَل لَّهُم مِن دُونِهَا سِتْراً

91- کَذَلِکَ وَقَدْ أَحَطْنَا بِمَا لَدَیْهِ خُبْراً

Commentary: verses 89-91

After his journey to the West and establishing a just religious system there among the inhabitants of the seaside, Zul-qarnayn made a journey toward the East, too. The holy verse says:

“ Then he followed (another) course.”

Zul-qarnayn continued his journey until when he reached the last flourishing point of that land, where there was no mountain, no tree, and no building. When the sun rose there, the existing people of that place did refuge into depths of water and places of refuge, and when the sun set, they came out and began working. The purpose of the sentence saying ‘they had not any canopy save the sun’, is that they lived with passing their lives primitively and without facilities. As Imam Baqir

(a.s.) and Imam Sadiq (a.s.) said, they did not know how to build a house, nor did they how to sew. The sun was shining upon them directly and without any barrier, in a manner that their faces had become black. (Commentary of Nūr-uth-Thaqalayn)

The verse says:

“ Until when he reached the rising-place of the sun, he found it rising upon a people for whom We had appointed no shelter therefrom.

Yes, it was such the affair of Zul-qarnayn, and Allah was well aware of the means he had for the progression of his aims, and the forces, the arms and the troops Zul-qarnayn possessed. The verse says:

“ So (it was), and We encompassed in knowledge whatever was with him.”

In other words, Allah (s.w.t.) was aware of the works of Zul-qarnayn, and, before he could do anything and reach any place, Allah knew his fate and taught him and lead him what to do. Thus, Allah admires the actions of Zul-qarnayn and He shows that He is pleased with his deeds.

92- ثُمَّ أَتْبَعَ سَبَباً

93- حَتَّی إِذَا بَلَغَ بَیْنَ السَّدَّیْنِ وَجَدَ مِن دُونِهِمَا قَوْماً لاَّ یَکَادُونَ یَفْقَهُونَ قَوْلاً

Commentary: verses 92-93

Point

The leader of people should inspect every place and be aware of the circumstances of the affairs of those people under his leadership.

The needs and the facts will not be recognized for a person unless there is struggle and research.

And, fundamentally, serving the deprived is a value with Allah, whether they are civilized or not.

In this verse, the Qur’ān points to another journey of the journeys of Zul-qarnayn and implies that after that event, he utilized the important mean he had in his possession. The verse says:

“ Then he followed (another) course.”

Zul-qarnayn found people who knew no language

Zul-qarnayn continued his way until he reached between two mountains. In that place he found a group of people who were different from those formerly couple of groups. These

very people could not speak and understand any word. The verse says:

“ Until when he reached between the two barriers (of mountains) he found on the hither side of the two (mountains) a people scarcely able to understand a saying.”

This meaning denotes that he reached a hilly region where he met a group of people who were in a very low level from the point of civilization, because one of the clearest signs of civilization is language.

94- قَالُوا یَا ذَا الْقَرْنَیْنِ إِنَّ یَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِی الاَرْضِ فَهَلْ نَجْعَلُ لَکَ خَرْجاً عَلَی أَن تَجْعَلَ بَیْنَنَا

وَبَیْنَهُمْ سَدّاً

and between them?’ ”

Commentary: verse 94

Some points about Gog and Magog

The Arabic word /xirāj/ means ‘ the thing which come out of the earth’, and /xarj/ is applied for ‘what comes out of the wealth’.

The commentators and historians, attaching to the existing relationships, say that the objective meaning of Gog and Magog is the very tribes of Mogul and TāTār (Tatary).

An Islamic tradition, narrated from Amir-ul-Mu’Mineen Ali (a.s.), denotes that he said Zul-qarnayn found a people who told him: “The Gog and Magog tribe are behind this mountain. They attack at the season of harvest and plunder all the corns and fruits or destroy them. Shall we assign a yearly tribute in order that you might erect a barrier? ” (Tafsir-i-Nūr-uth-Thaqalayn)

This communication of theirs with Zul-qarnayn might be done through some signs, nods, winks or any other mute sign, because, at least, they did not understand the language of Zul-qarnayn.

The verse says:

“ They said: ‘O’ Zul-qarnayn! Verily Gog and Magog make mischief in the earth, so may we assign to you a tribute so that you set up a barrier between us and between them?’ ”

95- قَالَ مَا مَکَّنّ-ِی فِیهِ رَبّ-ِی خَیْرٌ فَاَعِینُونِی بِقُوَّةٍ أَجْعَلْ بَیْنَکُمْ

وَبَیْنَهُمْ رَدْماً

96- ءاَتُونِی زُبَرَ الْحَدِیدِ حَتَّی إِذَا سَاوَی بَیْنَ الصَّدَفَیْنِ

قَالَ انفُخُوا حَتَّی إِذَا جَعَلَهُ نَاراً قَالَ

ءَاتُونِی اُفْرِغْ عَلَیْهِ قِطْراً

97- فَمَا اسْطَاعُوا أَن یَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْباً

nor could they make a hole in it. ”

Commentary: verses 95-97

The Arabic word /radm/ is used for ‘closing a gap’; the term /sadaf/ means: ‘side, edge’; the molten copper in Arabic is called /qitr/; and the Qur’ānic term /zubur/ means: ‘some large pieces of iron’.

Imam Sādiq (a.s.) in a tradition said: “Precautionary dissimulation can be a barrier between you and your

opponents which is not climbable, or penetrable.” (Tafsīr-i-Nūr-uth-Thaqalayn)

But, in answer to them, Zul-qarnayn said such like:

“ He said: ‘(the power) in which my Lord has established me is better (than your tribute), so help me with strength (of men). I will make a barrier between you and between them’. ”

Then, Zul-qarnayn ordered them as follows:

“ ‘Bring me pieces of iron’. …”

When the pieces of iron were made ready, he issued the order of arranging them over each other. The verse continues saying:

“ …Until, when he had leveled up (the gap) between the two cliffs, …”

The third order Zul-qarnayn issued was that they should bring some material from wood and the like of it to be burnt, and put them in both sides of the barrier, and by means of what they had with them, they would blow in the fire, so that the pieces of iron became red and rather melted. The verse, concerning Zul-qarnayn’s order, says:

“ … he said: ‘Blow!’ Until, when he had made it (as)

fire, …”

By that way, in fact, Zul-qarnayn wanted to join the pieces of iron into each other in order to make a solid barrier. By that amazing design, he did the same thing that is practically done today by welding.

Finally, he issued the last order as follows:

“ …he said: ‘Bring me molten copper to pour thereon’. ”

Thus, he overlaid that iron collection, the barrier, with a cover of copper in order to protect it from penetration of weather and decay. He made such a barrier, at last, that the

Gog and Magog could not climb and they were not able to make a hole in it either. The verse says:

“ So they (Gog and Magog) were not able to scale it

nor could they make a hole in it. ”

98- قَالَ هَذَا رَحْمَةٌ مِن رَّبّ-ِی فَإِذَا جَآءَ وَعْدُ رَبّ-ِی جَعَلَهُ دَکَّآءَ وَکَانَ وَعْدُ رَبّ-ِی حَقّاً

Commentary: verse 98

Point

Godly men believe that their successes are because of the Mercy of Allah, and they never become proud. Of course, the Mercy and Lordship of Allah are connected to each other. Saintliness of work and effort, stability of the action, people’s cooperation, administratorship and industry, and high goals are all a collection of Divine Favours.

Thus, here, Zul-qarnayn, who was a godly man and had fulfilled a very important accomplishment, did not boast of his action nor did he hold those people under obligation in the same way that the tyrant usually do, but with the utmost courtesy he treated, and:

“ He said: ‘This is mercy from my Lord. …”

Zul-qarnayn implied that if he had such a knowledge by which he could perform an important action like that, it was from the side of Allah, and his power as well as effectiveness of his word, were from Him, too.

Then he added this meaning that they should not think that their barrier was eternal, but when the promise of Allah comes, it will be made level with the ground and He will change it

into an even land, because the promise of Allah is always true. The verse say:

“ … But when the promise of my Lord comes to pass, He will make it level (with the ground), and the promise of my Lord is ever true’. ”

In this statement, Zul-qarnayn points to the distraction of the world and its disturbance at the threshold of Resurrection.

Some of the lessons that this story teaches us

There are many instructive points in this story, the which, in fact, form the essential aim of the Qur’ān. Some of them are as follows:

Therefore, Allah gave the means of success to Zul-qarnayn.

Principally, an action which proceeds with the participation of the essential owners of the pain both helps the innate talents to be appeared and they value the resulting consequence and try to protect it, for they have tolerated much trouble in its construction.

However, it makes clear that even a nation in the state of being retarded can practically prove such an important and marvelous development when they apply a right design and administratorship.

must never boast and become proud. This is also another lesson that Zul-qarnayn taught.

Who were Gog and Magog?

Gog and Magog are mentioned in two suras of the Qur’ān. One of them is in the Sura under discussion, and the second is in sura Al-’Anbiyā’, No. 21, verse 96. The verse of the Qur’ān clearly shows that these two appellations had belonged to two wild, cruel tribes, who were very troublesome for the people who lived around the center of their living place.

For more explanation about them, please refer to: commentary books of Atyab-ul-Bayān, Tafsīr-i-Nemūnah, Tafsīr-i-Kabīr, Qarā’ib-ul-Qur’ān, and Tafsīr-i-Rūh-ul-Bayān.

99-وَتَرَکْنَا بَعْضَهُمْ یَوْمَئِذٍ یَمُوجُ فِی بَعْضٍ وَنُفِخَ فِی الصُّورِ فَجَمَعْنَاهُمْ جَمْعَاً

100- وَعَرَضْنَا جَهَنَّمَ یَوْمَئِذٍ لِلْکَافِرِینَ عَرْضاً

101- الَّذِینَ کَانَتْ أَعْیُنُهُمْ فِی غِطَآءٍ عَن ذِکْرِی وَکَانُوا لاَ یَسْتَطِیعُونَ سَمْعاً

Commentary: verses 99-101

Adapting to the discussion of the perfect destruction of Zul-qarnayn’s barrier at the threshold of Resurrection which was mentioned before, here, the Qur’ān continues explaining the Day of Hereafter and says:

“ And on that day, We shall leave some of them (people) surge against others, …”

The usage of the term /yamūj/ (surge) in the verse is either because of the abundance of people in that scene, or for the anxiety and horror that invade the entity of human beings on