Faghih Imani, Kamal فقیه ایمانی, کمال, گردآورنده

]نورالقرآن فی تفسیر القرآن. انگلیسی. برگزیده[

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

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

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

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

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

ISBN 964-5691-59-1 انگلیسی.

(جلد 11)

1. تفاسیر شیعه-- قرن 14. 2. قرآن -- سوره ها و آیه ها --

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

904952ن7ف/98BP 1726 / 297

1384

کتابخانه ملی ایران 18962-84م

Please note the Internet Site Address

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

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E-mail: enlightening_commentary@yahoo.com

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

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

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

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

Published by: The Scientific and Religious Research Center

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

Ayatullah Allamah Mujāhid Al-Haj Sayyid Kamāl Faghīh Īmānī.

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

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Number of Copies in this Print: 6,000

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

p: 2

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Points to note …………………………..…… 100-105

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Section5:Disbelievers acknowwledge the Glory of Allah ..159

p: 6

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

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

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

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

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

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

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

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

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

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

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

Note…………………………………………… 187-194

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

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

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

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

Some traditions……………………………….. 208-209

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

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

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

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

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

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

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

The End of Sura Al-Mu’minūn

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

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

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

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

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

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

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

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

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

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

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

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

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2-Why four witnesses…………………………251-252

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Some points ………….………………………..… 344-345

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

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

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

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

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

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

Section 6: Everything in the heaven and the earth glorifies

Allah ……………………………………………………... 361

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

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

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

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

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

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

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

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

Section7: Establishment of Islamic dominion promised 384

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

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

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

Some points……………………………………… 391-392

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

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

Some points……………………………………… 395-396

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

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

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

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

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

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

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

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

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

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

Some points……………………………………… 423-425

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

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

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

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

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

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

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

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

Supplication…………………………………………... 440

The End of Sura An-Nūr

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

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

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

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

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

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

Some points, …………………………………. 449-452

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

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

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

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

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

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

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

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

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

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

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

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

Some points, ……………………………………. 479-481

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

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

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

Some points, ……………………………………. 485-486

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

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

The End of Part 18

References……………………………………………….. 490

Index …………………………………………………..… 493

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

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

p: 14

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

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

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

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

The Content of the Sura:

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

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

The First Part:

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

The Second Part:

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

The Third Part:

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

The Fourth Part:

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

The Fifth Part:

This part contains some concise discussions on the subject

of Resurrection.

p: 19

The Sixth Part:

It speaks about both Allah’s Sovereignty over the world

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

The Seventh Part:

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

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

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

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

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

p: 20

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

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

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

****

p: 21

Sura Al-Mu’minūn, No. 23

(The Believers) Verses 1-2

(Revealed in Mecca) 118 verses in 6 sections

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

By comparing these three cases, it becomes clear that faith

and purification are one in essence.

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

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

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

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

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

dimensions, the believers are prosperous. It says:

“Successful indeed are the believers”

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

p: 23

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

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

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

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

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

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

are indeed successful”. But Pharaoh uttered the blasphemy:

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

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

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

2- It absorbs the nutrients of the soil.

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

p: 24

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

1- He must fortify the roots of his beliefs through

reasoning.

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

possible for spiritual development and perfection.

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

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

prosperous.”5

6- The God-fearing.

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

you may be prosperous.”(1)

7- Warriors for faith

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

8- Penitents

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

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

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

“Successful indeed are the believers.”(2)

****

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

”Who are humble in their prayers”.

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

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

p: 27

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

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

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

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

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

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

****

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«وَالَّذِینَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ (3)»

«وَالَّذِینَ هُمْ لِلزَّکَاةِ فَاعِلُونَ (4)»

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

4. “And those who are active in giving the poor due

(zakāt),”

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

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

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

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

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

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

p: 31

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

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

6) Imam Ali (a.s.) in a latter wrote to Abdullāh ibn Abbās: “Then, follow what is beneficent and leave what is vain, for abandoning vain affairs causes you to gain useful actions.”(1)

7) The Prophet (p.b.u.h.) said: “Do not bring the flames of the fire upon your faces by involving yourselves in vain activities.”(2)

8) Imam Ali (a.s.) said: “Many a vain word speech and

conduct that bring an evil.”(3)

9) Imam Ali (a.s.) said: “Every speech in which there is no

remembrance of Allah is vain.”4

10) The Prophet (p.b.u.h.) said: “A good sign of a person’s

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

****

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

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

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

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

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

It has been mentioned in another narration that we should

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

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

We will read about more interesting explanations on this

subject stated by the Infallible Imams in the following pages.

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

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

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

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

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

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

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

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

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

Some Narrations upon Alms-tax (zakāt):

1) Amir ul-Mu’mineen Ali (a.s.) said: “I recommend you to pay the alms-tax, for I heard your Prophet, (Peace be on him and his household) saying: ‘The alms-tax is the bridge of Islam; then he who pays it will pass over the bridge and he who does not will fall off, and the payment of the alms-tax

soothes Allah’s wrath’.”(1)

2) One narrator says that he heard Imam Ali (a.s.) saying: “The pillars of Islam are three that none of them is useful without accompanying the other two; they are the ritual prayer, the alms-tax, and guardianship (wilāyat).”(2)

3) Imam Sādiq (a.s.) said: “If people pay the alms-tax out of

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

4) The Prophet (p.b.u.h.) said, “No people had prevented the payment of the alms-tax without Allah taking away His rain (of mercy) from them.“(4)

5) Rufātah says that he heard Imam Sādiq (a.s.) saying: “Allah enjoins this people nothing more difficult than paying

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

6) The Prophet (p.b.u.h.) said: “I am ordered to struggle with the people until they testify that there is no god but Allah and that I am Allah’s Messenger, and (that) they perform the ritual prayer and pay the alms-tax.”(2)

7) The Prophet (p.b.u.h.) said: “Treat your sick ones by

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

8) Imam Mūsa-ibn-Ja‘far (a.s.) said: “The alms-tax has been established to be the food of the poor and the cause of the increase of their wealth.”(4)

9) Hadrat Fātimat-uz-Zahrā (a.s.) in her sermon said: “Allah established the Faith (’Īmān) as the means to purify you from polytheism, the ritual prayer as the means for you to be distant from pride, and made the alms-tax obligatory for purifying the soul and heart and increasing provisions.”(5)

10) The Prophet (p.b.u.h.) said: “One who pays the alms-

tax, for every dirham would be given him blessings in

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

11) At the time of his departure from this world, Amīr ulMu’mineen Ali (a.s.) said: “My son! I bequeath that you perform the ritual prayer at its very time, and give the almstax to those who are entitled to have it and where it is entitled to be spent.”(7)

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12) Narrating from his dignified ancestors, Imam Sādiq (a.s.) said that the Prophet (p.b.u.h.) had said: “The most generous one of the people is he who pays the alms-tax out of his possessions, and the most stingy one of the people is he who is tight fisted with what Allah has enjoined upon him.”(1)

13) Amīr ul-Mu’mineen Ali (a.s.) said: “Save your faith

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

14) Imam Bāqir (a.s.) said: “The alms-tax increases

provisions.”(3)

15) Imam Ali (a.s.) said: “The meaning of/mā‘ūn/ (in the Holy Qur’ān) is the obligatory alms-tax. He who abstains from paying it is like a usurer, and he who does not pay the alms-tax out of his possessions is not a Muslim.”(4)

16) The Prophet (p.b.u.h.) said: “When the payment of (5)

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

17) Imam Sādiq (a.s.) said: “Thieves are of three kinds: Those who do not pay the alms-tax, those who count the dower (of the wives) as lawful and do not pay it, and one who borrows but does not intend to pay it back.”(6)

18) Imam Sādiq (a.s.) said: “The Prophet (p.b.u.h.) levied the alms-tax upon nine objects: wheat, barley, date, raisins, gold, silver, camels, cattle and sheep. And he excused everything else from it save for these (mentioned objects).”(7)

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19) Sumā‘ah said that he asked Imam Sādiq (a.s.) who was entitled to receive the alms. He said: “I swear by Allah that the alms belongs to those who are mentioned in His Book (the Holy Qur’ān): the poor, the needy, and the officials (appointed) over them, and those whose hearts are to be reconciled (toward Islam by receiving it), and to free the captives, and the debtors, and for the cause of Allah, and for the wayfarer. (This is) a duty (ordained) by Allah.”(1)

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

****

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﴿5 ﴾ وَالَّذیِنَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ

﴿6 ﴾ إِلاَّ عَلَی أَزْوَاجِهِمْ أَوْ مَا مَلَکَتْ أَیمَْانُهُمْ فإنَِّ هُمْ غیَْرُ مَلوُمیِنَ

﴿7 ﴾ فمََنِ ابتَْغَی وَرَآءَ ذَلِکَ فأَُوْلئَِکَ هُمُ الْعَادُونَ

5. “And those who guard their private parts,”

6. “Save from their wives or the (slaves) that their right

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

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

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

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

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

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

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

1) Abdullāh Sinān has narrated that Imam Sādiq (a.s.) said: “Indeed woman is a collar you put around your neck and bind yourself by it. Thus, you should look at her closely and think carefully about who is going to take control of you and finally where she is going to lead you. Be aware that a bad woman cannot be compared with a good one for a good woman is more priceless than gold, silver or any precious gem, and a bad woman has no value at all, she is not even equal to the soil, for the soil is indeed better than her.”(1)

2) Ibrāhīm Karkhy said, “I told Imam Sādiq (a.s.) that my wife, who was in agreement with me about the affairs of life, had died and that now I want to marry another woman. The Imam told me: ‘Think well and see where you put your heart and soul and who will be your partner in your possessions and will be aware of your beliefs and secrets. If you intend to get married, select a maiden who is characterized by honour and good morals and who is from a family that you know is good, chaste, and honest.'

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

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3) Zurārah has narrated that Imam Bāqir (a.s.) said: “Allah is not worshipped by any prayer higher than protecting the stomach and private parts from what is unlawful.”(1)

4) The Prophet (p.b.u.h.) said: “The cause that would send my people to Hell is mostly the two hollow limbs, one of which is the stomach and the other is the pudendum (meaning fornication and the lack of chastity).”(2)

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﴿8 ﴾ وَالَّذیِنَ هُمْ لاَمَانَاتِهِمْ وَعَهْدهِِمْ رَاعوُنَ

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

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

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

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

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

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

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The Importance of Trust in Narrations:

1) During the last moments of his life in this world, the holy Prophet (p.b.u.h.) told Imam Ali (a.s.): “Restore the deposit to its depositor (its owner), whether he is righteous or a wrongdoer, and whether it is valuable or worthless, even if it is a thread, a cloth or a sewn garment.”(1)

2) Imam Ali-ibn-Abītālib (a.s.) said: “The supreme faith is trustworthiness, and the most indecent of morals is treachery.”(2)

3) Imam Ali (a.s.) said: “Do not betray someone who has entrusted something to you, even though he has betrayed you. And do not make known his secrets, although he has revealed yours.”3

4) The Prophet (p.b.u.h.) said: “If someone commits a breach of trust in the world and does not restore the deposit to the depositor and then he dies, he has died as one disbelieves in my religion, and he will find Allah angry with him.”(3)

1) The Prophet (p.b.u.h.) said: “One who is negligent with his trusts and consequently damages the deposit is not one of us.”(4)

2) Imam Ali (a.s.) said: “One who commits a breach of trust is not faithful.”(5)

3) Imam Sādiq (a.s.) said: “Allah has appointed no prophet unless he is veracious and restores deposits to the good and the bad.”(6)

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﴿9 ﴾ وَالَّذِینَ هُمْ عَلَی صَلوََاتِهِمْ یحَُافِظوُنَ

9. “And those who take care of their prayers,”

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

The Extraordinary Importance of the Ritual Prayers

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

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

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

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

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

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

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

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

The ritual prayer insures man against sin and it removes

the rust of sin from the mirror of the heart.

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

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﴿10 ﴾ أُوْلئَِکَ هُمُ الوْاَرثُِونَ

﴿11 ﴾ الَّذِینَ یَرثِوُنَ الْفِرْدَوسَْ هُمْ فِیهَا خَالِدُونَ

10. “These, they are the heirs,”

11. “Those who will inherit the Paradise: Therein they will abide.”

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

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

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

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

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

5) Imam Ali (a.s.) said: “Paradise is the abode of peace (and comfort).”(1)

6) Imam Ali (a.s.) said: “Paradise is the recompense for those who obey (Allah’s commandments).”(2)

7) The Prophet (p.b.u.h.) said: “If you promise to fulfil six virtuous acts I promise you will have Paradise: perform the ritual prayer, pay the alms-tax, restore deposits to their owners, uphold the privity parts, and be careful about your language and your stomach.”(3)

8) The Prophet (p.b.u.h.) said: “One who dies while he

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

9) The Prophet (p.b.u.h.) said: “Never enters Paradise but the one who is Muslim.”(5)

10) The Prophet (p.b.u.h.) said: “In Paradise there are things (blessings), that no eye has ever seen, no ear has ever heard, and which have never occurred to the mind.”(6)

11) Imam Ali (a.s.) said: “Only Paradise is your price and value, so sell yourself for nothing less than that .”(7)

12) Imam Sādiq (a.s.) said: “One who recites ‘La-’Ilāha Illa-Lāh’ sincerely will enter Paradise. And his sincerity means that this noble sentence dissuades one from committing the prohibited things of Allah.”(8)

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13) Imam Kāzim (a.s.) said: “Three persons are barred from Paradise: the gossiper, the alcoholic, and the libertine, and he is a mischievous man.”(1)

14) The Prophet (p.b.u.h.) said: “A deceiver and a betrayer will not enter Paradise.” And he also said: “A cursed child and a drunkard will not enter Paradise.“(2)

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﴿12 ﴾ وَلقََدْ خَلقَنَْا الإِنساَنَ منِ سُلاَلۀٍَ منِ طیِنٍ

﴿13 ﴾ ثُم جَعَلنْاَهُ نُطْفَۀً فِی قَرَارٍ مکیِنٍ

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

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

The next verse, adds:

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

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

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

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

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

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﴿14 ﴾ ثُم خَلقَنَْا النُّطْفۀََ عَلقَۀًَ فخََلقَْناَ الْعَلقَۀََ مُضْغۀًَ فخََلقَنَْا الْمُضْغۀََ عِظَاماً فکََسوَنْاَ الْعِظَامَ لَحمْاً ثُم أَنشأَنْاَهُ خَلْقاً ءَاخَرَ فتَباَرَکَ اللَّهُ أَحْسنَُ الخَْالقِیِنَ

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

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

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

The verse mentions the last and the most important stage

of human creation with a meaningful phrase:

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

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

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

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

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

question: Is there another creator other than Allah?

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

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

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

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

The following points should be noted:

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

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

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

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

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

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

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

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

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

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

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

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

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«ثُمَّ إِنَّکُمْ بَعْدَ ذَلِکَ لَمَیِّتُونَ (15)»

«ثُمَّ إِنَّکُمْ یَوْمَ الْقِیَامَةِ تُبْعَثُونَ (16)»

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

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

“Then verily after that you shall die.”

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

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

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

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

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

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

3) Somebody asked Imam Ali (a.s.) that how Allah reckons the deeds of people while they are so many? He said: “Just as He provides for them their sustenance in their numbers.”2

4) The Prophet (p.b.u.h.) said: “Be aware that you are living in a day that is the day of deeds and not the Day of Reckoning. Wait for the day that is the Day of Reckoning and on that Day there will be no deed (that you can do).”(2)

****

p: 66

﴿17 ﴾ وَلقََدْ خَلقَنَْا فَوْقکَُمْ سبَْعَ طَرَآئقَِ وَمَا کنَُّا عنَِ الخَْلقِْ غَافِلیِنَ

17.“And We have created above you seven paths, and We are never unmindful of (Our) creation.”

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

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

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

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

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

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

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

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

****

p: 69

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

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

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

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

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

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

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

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

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

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

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

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

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p: 73

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

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

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

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

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

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

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

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

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

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

«وَعَلَیْهَا وَعَلَی الْفُلْکِ تُحْمَلُونَ (22)»

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

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

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

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

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

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

****

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

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

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

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

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

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

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

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

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

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

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

have sent down angels. We have not heard of this

(invitation) among our ancestors of old’.”

And, to complete this unfounded argument, they said:

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

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

****

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

«قَالَ رَبِّ انْصُرْنِی بِمَا کَذَّبُونِ (26)»

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

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

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

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

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

1) The claim of prophecy by a human being is a lie! Such a phenomenon is unprecedented. “... And if Allah had pleased, He surely could have sent down angels“

2) He is a man who seeks after self-aggrandizement and

uses this claim to gain it.

3) He does not have sound reason and what he says is due

to insanity.

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

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

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

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

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

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

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

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

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

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

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

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

The verse continues saying:

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

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

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

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

children) Then the Qur’ān adds:

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

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

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

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

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

﴿30 ﴾ إِنَّ فِی ذَلِکَ لاَیَاتٍ وإَِن کُناَّ لمَبُتَْلیِنَ

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

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

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

(men) to test.”

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

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

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

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

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

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

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

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

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

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

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«ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا آخَرِینَ (31)»

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

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

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

“And We sent among them a messenger from among

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

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

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

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

1) It was the people of Thamūd who used to live in an area located in the north of Hijāz, whose prophet was Sālih, a great Divine prophet that was appointed to guide those people. They disbelieved in his message and rebelled and were finally destroyed by a heavenly cry (or a deadly thunderbolt).

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

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

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

Anyway, we see what the reaction of this obstinate nation

was to this great prophet’s call of monotheism.

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

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

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

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

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

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

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

«هَیْهَاتَ هَیْهَاتَ لِمَا تُوعَدُونَ (36)»

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

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

(from the dead)?”

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

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

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

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

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

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

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

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

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

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

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

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

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«قَالَ رَبِّ انْصُرْنِی بِمَا کَذَّبُونِ (39)»

«قَالَ عَمَّا قَلِیلٍ لَیُصْبِحُنَّ نَادِمِینَ (40)»

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

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

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

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

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

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

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

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

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

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

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

“... So away with the unjust people!”

Points to Note

1-What Does ‘Sayhah’ mean?

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

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

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

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of ‘Ād and Thamūd.”(1)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Consequently their blessings are temporarily removed by

wars and painful events that Allah causes to awaken them.

4.What is Quthā’ (scum)?

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

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

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

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«ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قُرُونًا آخَرِینَ (42)»

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

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

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

(it).”

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

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

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

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

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

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

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

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

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

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

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

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

When this denial, scandalizing and infidelity exceeded

their limits and the final argument had been already presented,

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

They were so completely exterminated that only their

stories remained among people. As He continues saying:

“... and We made them stories....”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

«فَکَذَّبُوهُمَا فَکَانُوا مِنَ الْمُهْلَکِینَ (48)»

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

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

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

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

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﴿49 ﴾ وَلقََدْ ءَاتیَنْاَ مُوسَی الکْتَِابَ لَعَلَّ هُمْ یَهتَْدُونَ

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

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

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

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

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

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

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

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

had spent part of their lifetimes there.

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

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

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

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

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

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

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

meaning of/tayyib/ is lawfulness.”2

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

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

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In summary, this verse identifies three ways to encourage

the tendency to do good deeds:

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

B) Arousing the sense of thanksgiving in man.

C) Drawing attention to the fact that Allah watches and

observes all our deeds.

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

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

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

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

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

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

Some Traditions on Lawfulness and Unlawfulness

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

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

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

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

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

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

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

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

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

struggle (jihad) in the cause of Allah.”

9.The Prophet (p.b.u.h.) said: “Seeking the lawful (sustenance) is obligatory next to the obligatory (prayer).”(2)

10.The Prophet (p.b.u.h.) said: “It is the duty of every Muslim to try to obtain lawful (sustenance).”(3)

11.The Prophet (p.b.u.h.) said: “The best of deeds is to earn an income legally and honestly.”(4)

16.Imam Bāqir (a.s.) said: “The truth is that if a man obtains some property unlawfully, his Hajj pilgrimage, If ‘Umrah, and his observance of the ties of kinship will not be accepted, and even his chastity will be ruined in it.”(1)

17.The Prophet (p.b.u.h.) said: “Allah has made Paradise forbidden for a body which has been fed inward unlawfully.”(2)

18.The Prophet (p.b.u.h.) said: “Abstaining from having one unlawful morsel (of food) is more liked by Allah (s.w.t.) than the performance of two thousand rak‘ats of a recommended prayers.”(3)

19.Imam Ali-ibn-Abītālīb (a.s.) said: “A generous one is he who avoids from the unlawful things and keeps himself pure from defects.”(4)

20.The Sixth Imam (a.s.) said: “Imam Ali (a.s.) has said: ‘Whoever devours a believer’s property unlawfully is not our friend’.”(5)

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«وَإِنَّ هَذِهِ أُمَّتُکُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّکُمْ فَاتَّقُونِ (52)»

52.“And verily this Ummah of yours is a single Ummah, and I am your Lord, so fear Me.”

plural form, is an evidence to it and indicates that the objective meaning of ‘Ummat’ here is this very community of people.

As a result, in all cases where the word ‘ummat’ is used in the Holy Qur’ān, it means nation and group, except in some special contexts where it means religion in a figurative sense such as the verse: “... Verily we found our fathers on a religion (ummat), and we are certainly followers of their footsteps.”(1)

It is worthy to note that this subject is presented with a slight difference in verse 92 of Sura Al-’Anbiya: “Verily, this Ummah of yours is a single Ummah, and I am your Lord, so worship Me.” Before this verse, the story of many prophets had been presented and, in fact, the Arabic word /hāǒihī/ refers to the communities of the previous prophets, all of whom were one Ummah from the view of the command of Allah, and all were persuading one goal.

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«فَتَقَطَّعُوا أَمْرَهُمْ بَیْنَهُمْ زُبُرًا کُلُّ حِزْبٍ بِمَا لَدَیْهِمْ فَرِحُونَ (53)»

53.“ But people have cut off their affair (of unity) between them, into sects: each party rejoicing in that which is with them.”

speaks of various parties and their biases in favour of their own claims.

At any rate, the above verse expresses an important social and psychic fact that the ignorant bias of groups that have chosen certain religious schools of thought results in them closing off their minds to any other expression of the Divine truth and blocking off the light of knowledge. This state which arises from egotism and narcissism is the greatest enemy to arriving at the impartial ultimate truth and reaching to the unity of peoples.

Contentment and complacency in one’s own tradition and the sense of alienation and hostility to other than that is often expressed when we hear something from a religion other than ours and we shut it out, dismiss it and run away, lest a truth apparently other than what we are used to, be disclosed to us. As the Holy Qur’ān says about the polytheists of Noah’s age: “And verily whenever I call unto them that you may pardon them, they thrust their fingers into their ears, cover themselves with their garments, and persist (in their refusal) and magnify themselves with pride.”(1)

When this state of prejudice persists, man becomes closed to the path of truth and instead he becomes obstinate and headstrong in his own view.

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«فَذَرْهُمْ فِی غَمْرَتِهِمْ حَتَّی حِینٍ (54)»

54.“ But leave them in their overwhelming ignorance for a time.”

Commentary

The worst kind of misleading is when Allah leaves man to his own devices: (“But leave them ...”). Disagreement and division lead to the abyss of perdition and bring down the anger of Allah and His Prophet (p.b.u.h.).

But people have cut off their affair.

“ But leave them in their overwhelming ignorance ...”

The above verse implies that when such is the case, one should leave them be in their ignorance, negligence, and confusion until the time of their death approaches when they will see the truth or, on the Day of Judgment when they will face the Divine punishment, because such people have no fate other than this.

The Qur’ānic word /hīn/ may refer to the time of their death, or the time of their punishment, or both.

The Arabic word /qamrah/ is derived from the word /qamara/ which means to destroy the effect of something. Then the water that rushes ahead on its way like a flood has been called /qamar/ or /qāmir/. The meaning of this word has afterward been extended to the sense of ignorance and the troubles that overwhelm man. Thus in the verse, the word means ignorance, negligence, confusion and misguidance.

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«أَیَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِینَ (55)»

«نُسَارِعُ لَهُمْ فِی الْخَیْرَاتِ بَلْ لَا یَشْعُرُونَ (56)»

55.“Do they think that what We aid them with wealth and children,”

56.“We are hasting unto them of good things? Nay, they do not perceive.”

They are not aware that their very wealth and children are in fact a kind of punishment and chastisement or a means of trial and the beginning of the retribution for them. They are ignorant to the possibility that Allah might be giving them all kinds of blessings and favours in abundance so that the chastisement to come will be more painful for them. It is a fact that if the doors of grace are closed to man, he will be more able to suffer troubles and deprivations, but this is not the case when he is used to a life of comfort and luxury for then the smallest deprivation can be very excruciating for him.

Moreover, this abundance of blessings usually thickens the veils of ignorance and conceit before the eyes of the evil and arrogant persons to the extent that they cannot return to the Path of Truth.

The Arabic word /numiddu/ is derived from the word /imdād/ and /madd/ which means to make the deficiency of something perfect, or to prevent something from ending.

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«إِنَّ الَّذِینَ هُمْ مِنْ خَشْیَةِ رَبِّهِمْ مُشْفِقُونَ (57)»

«وَالَّذِینَ هُمْ بِآیَاتِ رَبِّهِمْ یُؤْمِنُونَ (58)»

«وَالَّذِینَ هُمْ بِرَبِّهِمْ لَا یُشْرِکُونَ (59)»

57.“Verily those, who from fear of their Lord are cautious,”

58.“And those who believe in the Signs of their Lord,”

59.“And those who do not associate (aught) with their Lord,”

khashiyat influences behavior and disposes one to fulfil one’s religious duties and refrain from sin.

The next verse says:

“And those who believe in the Signs of their Lord,”

This is to say, to have faith in the verses of Allah which is to believe in the Holy Qur’ān. All of the Qur’ān is the word of Allah from the ‘bā’ of the /bismillah/ of the first Sura to the ‘seen’ of ‘an Nās’, the last Sura totally have been sent to the Messenger of Allah (p.b.u.h.), and all of its commandments must be obeyed.

The third verse indicates that the true believers affirm the sublimity and transcendence of Allah above any kind of similarity or association. It says:

“And those who do not associate (aught) with their Lord,”

This means that they are pure monotheists. In fact, the negation of polytheism is a result and an effect of believing in the signs of Allah. In other words, having faith in the signs of Allah refers to the Divine positive characteristics and the negation of polytheism refers to His negative characteristics. Polytheism in this verse refers to any kind of polytheism whether hidden or open.

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«وَالَّذِینَ یُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَی رَبِّهِمْ رَاجِعُونَ (60)»

60.“ And those who give what they give (in charity) while their hearts are full of fear that they must (finally) return unto their Lord,”

These verses indicate that man’s spiritual perfection is realized in five stages:

1.The knowledge and gnosis which are the causes of fear: (“... who from fear of their Lord are cautious,”) (verse 57)

2.Enduring and profound belief in that which Allah has revealed: (”... who believe in ...”) (verse 58)

1. Avoidance of all kinds of polytheism, both the hidden and the apparent ones: (“... who do not associate (aught) with their Lord ...”) (verse 59)

2.Charitableness in what Allah (s.w.t.) has bestowed upon a human being (“...give what they give (in charity) ...”) (verse 60)

3.Lack of conceit and, in its stead, concern that whatever good one had done one might not have been adequately sincere, or that it might have been rejected by his Lord or that one’s duty might have been something else rendering him unable to answer Allah on the Day of Judgment (“...while

their hearts are full of fear ...”)

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﴿61 ﴾ اُوْلئَِکَ یُساَرعِوُنَ فِی الخَْیْرَاتِ وَهُمْ لهَاَ سَابقِوُنَ

61.“ These (are they who) hasten in good things and they are the foremost to (attain) them.”

The Qur’ānic word /yusāri’ūna/ means outstripping others in speed. This interesting word expresses the state of believers who race in competing for a great and precious objective and indicates the relentlessness of the competitors in acts of goodness and righteous deeds.

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«وَلَا نُکَلِّفُ نَفْسًا إِلَّا وُسْعَهَا وَلَدَیْنَا کِتَابٌ یَنْطِقُ بِالْحَقِّ وَهُمْ لَا یُظْلَمُونَ (62)»

62.“ And We do not task a soul but to the extent of its

ability, and with Us is Record which clearly speaks the truth, and they will not be dealt with unjustly.”

methodology say, this method governs all Islamic ordinances and is prior to them.

It might be asked how will the deeds, big or small, of all

human beings be reckoned? The verse says:

“... and with Us is a Record which clearly speaks the truth, and they will not be dealt with unjustly.”

This refers to the Record in which all of man’s deeds are recorded and stands before Allah. It seems that this Record can speak and tell the truth in such a way that it is not possible to deny.

Another probability is that this Record is the Protected Tablet (al Lawh ul Mahfūz); moreover, the Qur’ānic phrase /ladaynā/ (‘with Us’) confirms the latter interpretation.

The verse, however, indicates the fact that every single deed of ours will be accurately recorded and none of them will be forgotten. Belief'in this fact encourages the righteous to do good deeds and dissuades them from doing wrong.

The Qur’ānic sentence ‘which speaks the truth' shows that the Record of man’s deeds is so plain and convincing that it does not need to be explained. As we have said before, it is as if the Record itself would speak and reiterate truths without the necessity of reading it.

The Qur’ānic sentence ‘... they will not be dealt with unjustly.’ refers to the fact that there will be no injustice when people are punished or rewarded for their deeds which are recorded accurately.

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﴿63 ﴾ بَلْ قُلُوبُهُمْ فِی غمَْرَۀٍ منِْ هَذَا وَلَهُمْ أَعمْاَلٌ منِ دُونِ ذَلِکَ هُمْ لَهاَ عاَمِلوُنَ

63.“But their hearts are in overwhelming ignorance of this (Record), and they have, besides that, other deeds which they are doing;”

“... and they have, besides that, other deeds which they are doing;”

Some say that it refers to the wrong deeds they do because of ignorance. (Thus the word /θālika/ here, translated as ‘that’, refers to their ignorance.) The Arabic word /’a‘māl/ (deeds) refers to the sins that they commit because of this very ignorance.

Other commentators say that the verse means that not only do they not believe in the true doctrine but that they are also from the point of action very corrupt. Yet others say that the verse means that the program and conduct of the unbelievers are completely different from those of the believers, so they follow two different paths.

In the final analysis, these apparently different interpretations are not inconsistent and can be reconciled with each other. What is important is that the source and cause of their evil deeds is the fact that their hearts are steeped in ignorance and unawareness.

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«حَتَّی إِذَا أَخَذْنَا مُتْرَفِیهِمْ بِالْعَذَابِ إِذَا هُمْ یَجْأَرُونَ (64)»

«لَا تَجْأَرُوا الْیَوْمَ إِنَّکُمْ مِنَّا لَا تُنْصَرُونَ (65)»

64.“Until, when We seize the luxurious ones of them with punishment, behold, they groan.”

65.“(It will be said to them:) ‘Groan not this day! Surely you will not be helped by Us!”

leaders of ignorance and deviation, or it is because their punishment will be more painful and severe.

The punishment mentioned here may be the punishment in this world, in the Hereafter or in both, and when Allah punishes them in this world or in the Hereafter they will cry loudly and supplicate. But at that time the dice has already been cast and the chastisement has been decided, so they will not be able to return.

Imam Sādiq (a.s.) says: Allah, The Blessed and The Exalted, has sworn that three groups have no place in Paradise: The group that rejects the commandments of Allah, the Almighty and Glorious; the group that does not obey the command of the leading Imam, and the group that does not give a believer his due.”(1)

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﴿66 ﴾ قَدْ کَانَتْ ءَایَاتِی تتُْلَی عَلیَکُْمْ فکَُنتُمْ عَلَی أَعقَْابکُِمْ تَنکِصوُن

﴿67 ﴾ مُستْکَبِْرِینَ بِهِ ساَمِراً تَهْجرُُونَ

66.“In deed My Signs used to be rehearsed to you, but you used to turn back on your heels,”

67.“In arrogance: talking nonsense about it (the Qur’ān), discoursing foolishly by night.”

The next verse means that not only do they turned back by hearing the verses of Allah, but they also maintained an arrogant and dismissive attitude towards the object of their revulsion as well. Moreover, they used to hold their nightly gatherings and vilify the Prophet (p.b.u.h.), The Holy Qur’ān, and the believers. The Qur’ān continues saying:

“In arrogance: talking nonsense about it (the Qur’ān), foolishly by night.”

The Arabic word /sāmiran/ is derived from the word /samar/ which means a chat or conversation at night. Some interpreters have said that the actual meaning of this word is ‘the reflection of the moon at night’, in which darkness and light blend into each other. This word is used for a nighttime conversation under the moonlight. It has been narrated that the Arab polytheists used to gather around the Ka‘bah on moonlit nights and talk against the Prophet (p.b.u.h.). In Arabic, a dark or wheat colored person is described as /samrā’/, for whiteness and blackness is mixed in him.

The Arabic word /tahjurūn/ (talking nonsense) is derived from the word /hajr/ which originally means ‘to keep away from’ or to desert. It also means the delirious speech of a sick person whose words are, in that state, unpleasant and cause others go away. The Arabic word /hujr/, which is also related to that word, means obscene language that makes others leave the speaker.

This latter meaning is meant in the above verse. It means they sat up until late at nights and, as sick ones, they talked in delivian and obscene language.

This is the way and method of the people who are weak, despicable, and lacking in intelligence. They do not choose to express their views in public in the light of day, and do not rely on their intellect and reason. Instead, they cowardly

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choose the darkness of the night when people are sleeping and cannot see them to vilify others, console each other and advance their evil aims.

The Holy Qur’ān implies that the reason for their misery and punishment was that they were not brave enough to accept The Truth, refusing to submit to the Signs of Allah in humility and they did not treat the Prophet (p.b.u.h.) with reason and respect. If they did they could find the path of the truth.

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«أَفَلَمْ یَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُمْ مَا لَمْ یَأْتِ آبَاءَهُمُ الْأَوَّلِینَ (68)»

«أَمْ لَمْ یَعْرِفُوا رَسُولَهُمْ فَهُمْ لَهُ مُنْکِرُونَ (69)»

«أَمْ یَقُولُونَ بِهِ جِنَّةٌ بَلْ جَاءَهُمْ بِالْحَقِّ وَأَکْثَرُهُمْ لِلْحَقِّ کَارِهُونَ (70)»

68.“Have they not pondered over the statement (of the

Qur’ān), or has anything come to them that did not come to their fathers of old?”

69.“ Or do they not recognize their Messenger, that they reject him?”

70.“Or do they say: 'There is a madness in him’? Rather

he has brought them the Truth, but most of them hate the Truth.”

the content of the Prophet’s call; were it the opposite, their problems would no longer have existed.

Secondly it says:

“... or has anything come to them that did not come to their fathers of old?”

This indicates that when the Prophet (p.b.u.h.) had invited them to the belief in the Oneness of Allah, the belief in the Resurrection, and to good deeds and purity, they would make excuses that these were ideas too novel for them to accept, and that if they had been true, Allah Who is merciful to all human beings, would have revealed them to their ancestors. However, when we consider the fact that the Prophet's message is the same in principle and origin as that of the previous prophets, this excuse becomes devoid of meaning.

The fourth reason that they proffered for shunning the

truth is as the next verse says:

“ Or do they not recognize their Messenger, that they reject him?”

They behaved as if the Prophet (p.b.u.h.) was someone unknown to them and thus they were rather reluctant to give credence to his message. But they had known him quite well, for he had been among them for his whole life and was so faithful to his covenants and word that he gained fame among them as ‘the Trustworthy’ in Arabic, ‘Al Amīn’. They confessed to his knowledge and reason. His parents and his tribe were known for them. Again, this excuse lost its validity in the light of this verse.

The fifth excuse they advanced for rejecting the Prophet's

message is mentioned in the verse which says:

“Or do they say: ‘There is a madness in him’? ...”

This means mat although they might have known him well,

they did not have confidence in the soundness of his intellect.

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It was possible that his words could have been produced by madness, for they did not accord with public opinion; and disregarding the traditions is itself a reason for madness.

The Holy Qur’ān refutes all of these excuses of theirs by

immediately saying:

“... Rather he has brought them the Truth, but most of them hate the Truth.”

These are the words of wisdom but, because the wise words of the Qur’ān were not in accord with their uncontrolled passions, they denied them and labeled them insane. It is for this reason that the enemies of religion sully and scandalize the personalities of those close to Allah in order to preserve their corrupt ideologies. However, the truth must be proclaimed even though the majority of society might be averse to it.

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«وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ لَفَسَدَتِ السَّمَاوَاتُ وَالْأَرْضُ وَمَنْ فِیهِنَّ بَلْ أَتَیْنَاهُمْ بِذِکْرِهِمْ فَهُمْ عَنْ ذِکْرِهِمْ مُعْرِضُونَ (71)»

71.“And if the Truth had followed their low desires,

certainly the heavens and the earth, and whoever therein would have perished! Rather, We have sent them their

Reminder (the Qur’ān), but they turn away from their

Reminder.”

﴿72 ﴾ أمَْ تَساَْلُهُمْ خَرْجاً فخََرَاجُ رَبّ-ِکَ خیَْرٌ وَهوَُ خیَْرُ الرَّ ازقِیِنَ

﴿73 ﴾ وَإِنَّکَ لتََدْعُوهُمْ إِلَی صِراَطٍ مُستْقَِیمٍ

72.“Or is it that you ask them a recompense? But the

recompense of your Lord is the best: He is the Best of the sustainers.”

73.“And verily you call them unto the Straight Way.”

have already shown that the five major excuses that these blind-hearted people advanced to avoid yielding to the Truth and justified their opposition with only unfounded pretexts.

The Qur’ān here illustrates the sincerity of the Prophet (p.b.u.h.) and the truth of his call; it is that he does not seek any material gain from the people. If he did so, it would have provided one more excuse for the obstinate unbelievers to use against him.

As a general conclusion, the next verse says:

“And verily you call them unto the Straight Way.”

It is ‘the Straight Way’ whose signs are obvious for those who do not blind themselves and soon it will be evident to those who are not minute.

We know that the Straight Way is the shortest distance between two points and is the only way, but there are endless divergent paths to its left and right.

In some narrations ‘the Straight Way’ has been interpreted to mean the guardianship of Imam Ali (a.s.)(1),

but as we have said may times such narrations are the statement of some of the clear examples of the original meaning and they never contrast the existence of other examples, such as: the Qur’ān, belief in Allah, Resurrection, Holy war, and justice.

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﴿74 ﴾ وإِنَّ الَّذِینَ لاَ یُؤْمنِوُنَ بِالاخَِرَۀِ عنَِ الصّ-ِرَاطِ لنَاَکبِوُنَ

74.“And verily those who do not believe in the Hereafter are deviating from the Way.”

those who deviate from our guardianship or prefer others over us verily they are diverging from the Way of the Truth.”(1)

Here are some characteristics and qualities of the religious leaders extracted from the former verses.

These Divine leaders were known for their goodness and their kindnesses. If they were as unknown and mysterious, as the verse says, “Or do they not recognize their messenger, that they reject him?”(2)

The hypocrites would have had an excuse to dismiss their known Divine call because they would have been unknown to them.

In the course of their missions, they have never yielded to the desires and whims of people, unlike today where leaders are expected to submit to public opinion. They remained steady in propagating the doctrine of the Truth, even though it might not have pleased a large number of people. In addition, they did not ask for any material reward for their mission and bore all kinds of deprivation, for relying on others for their sustenance would have constricted their freedom of thought and language to present the Divine message.

So only the Prophet’s Family (Ahl-ul-Bayt) (a.s.) possess these noble qualities, therefore the Prophet (p.b.u.h.) said: “The likeness of my Ahl-ul-Bayt(progeny)is similar to Noah’s Ark;those who embark upon this ship will be saved, and those who do not embark upon it will be drowned.” This tradition has been narrated by one hundred of great Sunni scholars, and among the Shi‘ite scholars,it has gained the state of successive transmission. It has been mentioned in the following books: Al-Ghadīr, Vol. 4, P. 177, Ihqāq ul-Haqq, part 9, P. 270, and

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Nafahāt ul-’Azhār fī Khūlasah ‘Abaqāt ul-’Anwār (by Sayyid Ali Hussaynī Mīlānī) part 4, P. 11.

In this context, there is another famous tradition that has been successively transmitted by Shi‘ites and Sunnis: Jābir ibn ‘Abdullah-i-’Ansārī said: “I said: ‘O Messenger of Allah, we have known Allah and His Apostle; then who is ’Ulul’Amr, those that Allah has made their obedience the same as your obedience?’ Then, the Prophet (p.b.u.h.) said: ‘O Jābir! they are, after me, my successors and the Guides of Muslims; the first of them is Ali-ibn-Abītālib; then (Imam) Hassan, and (Imam) Hussayn; then Ali-ibn-il-Hussayn; then Mohammadibn-Ali; known in the Turah as Bāqir, whom you will see. O Jābir! when you visit him, give my regards to him. After him, there is Sādiq, - Ja‘far-ibnMuhammad; and after him Mūsaibn-Ja‘far; then Ali-ibn-Mūsā; then Muhammad-ibn-Ali; then Ali-ibn-Muhammad, then Hassan-ibn-Ali; and after him (there comes) Al-Ghā’im, whose name and sir-name is the same as mine. He is Allah’s Authority on the Earth and His Remainder amongst His servants. He is the son of (Imam) Hassan-ibn-Ali (al-‘Askarī). This is the very personality by whose hands Allah will open the Easts and the Wests of the worlds, and this is the very personality who will be absent from his followers and his lovers in which his mastership can not be proved by a statement of anyone except for the one whose heart Allah tests for Faith.”

This tradition has been quoted in the Commentary of Sura An-Nisā’, No. 4, verse 59. Again (1),

this tradition has been narrated in Manhaj us-Sādiqīn, The Great Commentary, and other commentaries such as Sāfī, Majma‘ ul-Bayān, Burhān,

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Nūr-uth-Thaqalayn, Jawāmi‘-ul-Jāmi‘, and so on. Moreover Sunnis have also narrated this tradition: you can refer to Ihqāq ul-Haqq, Vol. 3, P. 425, and Fakhr-i-Rāzī’s commentary after the above-mentioned verse, Yanābī‘ ul Mawaddah, P. 117, Farāid us-Samtayn by Hamwīnī, Vol. 1, P. 312 Al-Ghadir by the Late Amīnī, ‘Abaqāt ul-’Anwār, and other books by Sunnis and Shi‘ites.

Also we read in Yanābī‘-ul-Mawaddah narrated from the book Mawaddat al-Qurbā by Sayyid Ali Hamadānī Shāfe‘ī that Abūthar Ghaffārī said that the Prophet (p.b.u.h.) said: “Ali is the gate of my knowledge. After me he will tell my people what has been sent to me. After me, loving him is to have faith, being hostile towards him will be hypocrisy, and looking at him with affection will be worship.”

This tradition has been narrated by Daylamī in Firdaus alAkhbār, Hamwīnī in Farā’id-us-Samtayn, and Ibn Maghāzilī Shāfi‘ī in Manāqib.

It has been cited in the Book of Wasīlah, and Nuzul-usSā’rīn fī Ahādīth Sayyid-ul-Mursalīn from Umm-us-Salamah, the Prophet’s wife who said that the Prophet (p.b.u.h.) said: “Alī ibn Abī Tālib (a.s.) and his Shiites will be successful on the Day of Resurrection” This tradition has been narrated by Hamwinī Shāfi‘ī in Farā’id us-Samtayn, chapter 21 and

Manāwī in Kunūz-ul-Haqā’iq, in the margin of Jāmi‘-usSaqīr, Vol. 2, P. 21 by Suyūtī, and Sibt ibn Jawzī in Tathkirah Khawās ul-’A’immah, P. 31, and Khārazmī in Manāqib, P. 66, have narrated it from Umm-us-Salamah. It has also been narrated in the book The Explanation of Jāmi‘-us-Saqīr and the book Suyūti, Vol. 2, P. 21

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«وَلَوْ رَحِمْنَاهُمْ وَکَشَفْنَا مَا بِهِمْ مِنْ ضُرٍّ لَلَجُّوا فِی طُغْیَانِهِمْ یَعْمَهُونَ (75)»

75.“ If We had mercy on them and removed the distress which is on them, they would obstinately persist in their transgression, blindly wandering on.” Occasion of the Revelation:

In the books of commentary on titled: Kanz ul-Daqā’iq and Rūh ul-Bayān, we read that once there had been a famine in Mecca and Abū Sufyān asked the Prophet (p.b.u.h.) to pray. The Prophet (p.b.u.h.) prayed and because of this the famine ended, then this verse was revealed.

﴿76 ﴾ وَلَقَدْ أخََذْنَاهُم بِالْعَذَابِ فمَاَ استْکََانُوا لِربَّ-ِهِمْ وَماَ یَتَضَرَّ عوُنَ

76.“And indeed We inflicted chastisement on them, but

they were not submissive unto their Lord, nor do they humble themselves,”

«حَتَّی إِذَا فَتَحْنَا عَلَیْهِمْ بَابًا ذَا عَذَابٍ شَدِیدٍ إِذَا هُمْ فِیهِ مُبْلِسُونَ (77)»

77.“Until, when We open against them a gate of severe chastisement, behold! They will get into despair at it.”

Punishments that obliterate are inflicted upon incorrigible people to root them out, for they have no right to live in this system. They are thorns in the path of human perfection and must be eliminated.

With regard to the objective of the Qur’ānic phrase, “...a gate of severe chastisement ...” there are different views among the commentators:

Some say that it is death and the punishment of the Day of Resurrection respectively.

Some others say that it refers to the severe famine that had afflicted the unbelievers for some years due to the Prophet’s (p.b.u.h.) curse. Staple items of food became very scarce and the people had to eat things that none like to consume them in normal case.

Some say that it refers to the painful punishment particular to the incorrigible ones that the Muslim fighters inflicted upon the unbelievers in War of Badr.

Another possibility is that it does not refer to any special group, but is a general rule governing Divine punishments that start with mercy and are then followed by punishments that educate people and, finally, ending up with punishments that obliterate.

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To comprehend how important the senses of vision and audition are, it will be enough to imagine the state that man would be in if these senses were lost, how limited his world would be, how empty of light and awareness! By losing these senses, he might even lose other faculties under his control, such as the ability to speak, which is assisted in its function through audition and acts as a means of communicating with others. (Those who are congenitally deaf are usually always impaired of speech as a consequence.)

Thus, these two senses are the keys to the world of perceptible things. The mind, however, is the key to the metaphysical world, and it criticizes, concludes, generalizes, and analyzes the data provided by those two senses.

Should not those who do not thank Allah for these great means of knowledge be blamed and justly punished? Does not contemplating the intricacies of these three faculties suffice to make man familiar with his Creator?

It is obvious why the blessings of the ear and eye precede that of the understanding. But why does the blessing of the ear come before that of the eye?Scientific research has shown that the ear of a newborn starts to function before its eyes begin to do so. This is because the environment of the womb is without light and the eyes can see nothing. The ear is not the same. The fetus can hear while in the womb and is familiar with the sound of its mother’s heart and even her voice.

The mention of these three invaluable favours motivates us to seek knowledge of the One Who has granted them to us.

Some of the scholars of religion say that such knowledge leads us to thanking Him for these gifts, which is the basis for the rational obligation of knowing Allah.

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The next verse speaks of one of the most important signs

of Allah, which is the creation of man from the earth:

“ And He it is Who multiplied you in the earth,...”

And, because the human being is made of earth, he will return to it, and will be raised up and then will be mustered unto Him. The verse continues saying:

“... and unto Him you shall be mustered.”

If we ponder over the fact that we are made of earth, it will be enough for us, the mortals, to know the Giver of Existence and understand the possibility of the Resurrection.

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«وَهُوَ الَّذِی یُحْیِی وَیُمِیتُ وَلَهُ اخْتِلَافُ اللَّیْلِ وَالنَّهَارِ أَفَلَا تَعْقِلُونَ (80)»

80.“ And He it is Who gives life and death, and to Him

belongs the alternation of the night and the day. Have you then no sense?”

The alternation of day and night means that one of them takes the place of the other. It can also mean their gradual lengthening and contraction, which result in the four seasons of the year and are important factors in the life of the plants. These factors all serve to guide us to knowing and thanking Allah. Thus, at the end of the verse it says: “... Have you then no sense?”

7.The Prophet (p.b.u.h.) said: “Man’s religion is his

intellect and whoever has no intellect has no religion.”(1)

8.Imam Sādiq (a.s.) said: “Pondering much on science (and knowledge) opens the gate of the intellect.”(2)

9.The Prophet (p.b.u.h.) said: “Everything has a tool (and a support), and the believer’s tool (and support) is the intellect. Everything has a vehicle and man’s vehicle is the intellect. Everything has an end and the end of worship is the intellect. Every nation has a guardian and the guardian of the worshippers is the intellect. Every merchant has a capital and the capital of the strivers is the intellect. Everything ruined is mended by something and the Hereafter is mended by the intellect. Every traveler has a tent in which he takes refuge and the tent of the Muslim is the intellect.”(3)

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«بَلْ قَالُوا مِثْلَ مَا قَالَ الْأَوَّلُونَ (81)»

«قَالُوا أَإِذَا مِتْنَا وَکُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ (82)»

«لَقَدْ وُعِدْنَا نَحْنُ وَآبَاؤُنَا هَذَا مِنْ قَبْلُ إِنْ هَذَا إِلَّا أَسَاطِیرُ الْأَوَّلِینَ (83)»

81.“ Nay, but they say the like of what the ancients said.”

82.“ They say: ‘What! When we die and become dust and bones, shall we then be raised up again?”

83.“ Certainly we and our fathers have been promised this aforetime; this is naught but fables of the ancient.”

“ Nay, but they say the like of what the ancients said.”

But their argument about the denial of Resurrection is also the same thing that the ancients used to say. Then their exact words are reiterated in the next verse:

“ They say: ‘What! When we die and become dust and bones, shall we then be raised up again?”

This question of theirs shows that the unbelievers were rather ignorant, for if they had contemplated their creation in this world, that is, the possibility of their coming into existence from nonexistence, then they would have been able to conclude that their resurrection from the dead would have been just as possible and they would confess that Allah is their Creator.

In the next verse, they indicate that this is an unbelievable action. Such things have been promised to us and our forefathers before. They are nothing but fables of the men of old.

The verse says:

“ Certainly we and our fathers have been promised this aforetime; this is naught but fables of the ancient.”

By this, they mean that their re-creation, the Reckoning, Paradise, and Hell are nothing but mere fancy.

****

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«قُلْ لِمَنِ الْأَرْضُ وَمَنْ فِیهَا إِنْ کُنْتُمْ تَعْلَمُونَ (84)»

«سَیَقُولُونَ لِلَّهِ قُلْ أَفَلَا تَذَکَّرُونَ (85)»

«قُلْ مَنْ رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِیمِ (86)»

«سَیَقُولُونَ لِلَّهِ قُلْ أَفَلَا تَتَّقُونَ (87)»

84.“ Say: ‘Whose is the earth and whosoever is in it, if you have knowledge?’”

85.“ They will say: ‘Allah’s’. Say: ‘Will you not then remember?’”

86.“ Say: ‘Who is the Lord of the Seven Heavens, and the Lord of the Mighty Throne?’”

87.“ They will say: ‘Allah’s’. Say: ‘Will you not then keep from evil?’”

Since the unbelievers and the polytheists were more afraid of the Resurrection than anything else, they consequently avoided it and their responsibilities by making various kinds of excuses and using delicate tricks. The Holy Qur’ān thus placed emphasis on the Resurrection and elaborately explained it.

Thus, in the verses under discussion, the Holy Qur’ān refutes the faulty logic of the rejecters of Resurrection with three arguments:

1.Allah’s ownership of the world of existence.

2.His Lordship.

3.His sovereignly over the whole world of existence.

The conclusion here is that from every aspect Allah is capable of causing the Resurrection and His justice and wisdom necessitate that the Hereafter must be a reality after the end of this world. It is notable that in the answers to every one of the questions posed in the verses above, the unbelievers confess the reality of Allah (s.w.t.) as the Lord and Master, contradicting their very attitude and belief. At first, the Qur’ān announces:

“ Say: ‘Whose is the earth and whosoever is in it, if you have knowledge?’” Here is their answer:

“ They will say: ‘Allah’s’. Say: ‘Will you not then remember?’”

This clear answer is based on their innate disposition that testifies to the belief in Allah, the Creator of the existence. This answer, however, contradicts the egoistic claims that issue from their mouths and because of this the Qur’ān replies to them: “Will you not then remember?”

After such a clear and explicit confession, how could they think that a human being’s resurrection after death would be unlikely and beyond Allah’s all embracing power?

Through the next holy verse, the Qur’ān orders that the

unbelievers should be asked again:

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“ Say: ‘Who is the Lord of the Seven Heavens, and the

Lord of the Mighty Throne?’”

Once again, they answer, automatically out of their own innate monotheistic disposition and their belief in Allah, as the Creator of the whole existence. The verse says:

“ They will say: ‘Allah’s’....”

But in spite of this explicit confession, they still do not fear Allah and deny the Resurrection and the return of man to life again, so they are asked in response:

“... Say: ‘Will you not then keep from evil?’”

****

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«قُلْ مَنْ بِیَدِهِ مَلَکُوتُ کُلِّ شَیْءٍ وَهُوَ یُجِیرُ وَلَا یُجَارُ عَلَیْهِ إِنْ کُنْتُمْ تَعْلَمُونَ (88)»

«سَیَقُولُونَ لِلَّهِ قُلْ فَأَنَّی تُسْحَرُونَ (89)»

«بَلْ أَتَیْنَاهُمْ بِالْحَقِّ وَإِنَّهُمْ لَکَاذِبُونَ (90)»

88.“ Say: ‘In Whose hand is the dominion of all things,

and Who protects (all), but is never protected, if you have knowledge?’”

89.“ They will say: ‘(It belongs) to Allah.’ Say: ‘How then are you bewitched?’”

90.“ Nay, We have brought them the Truth, and verily they are liars.”

that He is the Creator of all things and is the All Wise Manager and Ruler. Can He Who has such power and ability, Whose dominion is so all pervasive not be able to gather together and reconstitute a human being who had passed away and had returned to dust, given that he had been made from dust in the beginning?

Why did they evade the facts? Why did they condemn the Prophet (p.b.u.h.) as insane or as a sorcerer, when their hearts confessed that these facts were true? Indeed they belied with their egos what they believed in the core of their being. The verse says:

“ Nay, We have brought them the Truth, and verily they are liars.”

This phrase implies that what had been sent to them through the Prophet (p.b.u.h.) was not magic or anything else, it was the Truth but they refused to acknowledge it.

Allah and His prophets had left no stone unturned when they proclaimed the message. Those who have closed their eyes to it have deviated and, indeed, many of them stubbornly stick to their lies.

From the verses of The Holy Qur’ān, it can be accurately inferred that the deniers of the Resurrection were mostly against the idea of a physical resurrection. They thought it is incredulous that a human being, who had disintegrated into dust, could be returned to life. Because of this, many verses stress upon the power of Allah and show examples of it in the world of existence in order to eliminate this skepticism and their wonder.

In the verses above, this issue is addressed in three ways: A) His power over the earth and its inhabitants.

B) The heavens and the Mighty Throne.

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C) The power of His management over the world of creation.

These three ways can be placed under one heading; guiding and challenging the unbelievers while they are presented as responses to their various opinions.

There is another probability that each of these three issues refers to one of view points of the deniers of Resurrection. It implies that if their denial is based on the idea that human beings that have been dead and gone would be outside Allah’s power, they are wrong, for they acknowledge that Allah is the Lord of the earth and all that is within it.

If it is because resurrecting the dead requires a powerful Lord, they themselves call Him the Lord of the heavens and the ‘Arsh.

If this denial is because they doubt the existence of an all powerful administrator of this world and the world to come or the giving of a new life to the dead, this denial would not be valid because they have acknowledged the power of His management over the entire world of existence and that He looks after the needs of all creatures. Thus, there is no room for their denial.

The concordance of the unbelievers’ answers (“They will say: ‘(It belongs) to Allah...”)(1)

strengthens the first commentary.

It is interesting that the first, second, and third answers

respectively appear in the following forms:

“... Will you not then remember?” (verse 85)

“... Will you not then keep from evil?” (verse 87)

“... How then are you bewitched?” (verse 89)

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These reproaches and reprimands, indeed, as the discourse progresses show a logical progression in educating and guiding the unbelievers. Condemning a person has three levels; first, a light upbraiding, then a firm reprimand, and finally a severe scolding.

****

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«مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَمَا کَانَ مَعَهُ مِنْ إِلَهٍ إِذًا لَذَهَبَ کُلُّ إِلَهٍ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَی بَعْضٍ سُبْحَانَ اللَّهِ عَمَّا یَصِفُونَ (91)»

«عَالِمِ الْغَیْبِ وَالشَّهَادَةِ فَتَعَالَی عَمَّا یُشْرِکُونَ (92)»

91.“ No son has Allah begot, nor is there any god along with Him, else each god would have certainly taken off that which he had created, and some of them would

certainly have risen up over others. Glorified be Allah above what they describe!”

92.“ (He is) the Knower of the Unseen and the Visible! So exalted be He, above what they ascribe as partners (unto Him)!”

daughters and there is evidence to assume that, perhaps, the Christians had taken this concept from old polytheists. Since offspring share in the nature of their parents, they assumed that Jesus, the angels, and the like also shared in the Divine nature of God which is one of the most common characteristics of polytheism.

The verse then mentions the reason why the concept of a plurality of gods should be rejected. It implies that if Allah had had partners and more than one god had ruled over the world, each of these gods would have managed and established his control over the realm of his own creations. Consequently different parts of the universe would end up being managed under different laws and systems. This would have given rise to chaos and disorder in the universe and this does not accord with the unity of creation that we witness around us. The Holy Qur’ān says:

“ No son has Allah begot, nor is there any god along with

Him, else each god would have certainly taken off that

which he had created, and some of them would certainly have risen up over others....”

In the end, as a general conclusion, the verse says:

“... Glorified be Allah above what they describe!”

The result of this discourse is that we can discern a unified system of laws that governs the world of existence.These laws are the same everywhere in the heavens and the earth. They are found, unchanged, regulating and governing the behaviour of the minutest sub atomic particle and the components of the solar system and other great galaxies. Indeed, if an atom is magnified, it will appear like a miniature solar system, and, on the contrary, if solar system is seen from afar it will look like an atom.

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Modern researches conducted on .distant objects in space by experts from different disciplines also show that there is unity in the general order of the world.

On the other side, the idea of a multiplicity of gods necessitates the existence of differences and contrasts between them, for if two objects were alike in every aspect, they would become one object and the state of multiplicity between them would be meaningless.

If we suppose that the world of existence had numerous gods, this polycentrism would have an effect on the order of the universe. This would result in a lack of unity in the order of creation.

Furthermore, all beings seek to perfect themselves. This is true unless an entity is perfect in every aspect, in which case it would be meaningless for it to seek perfection. The logical conclusion of a plurality of gods, each having separate sovereignties would be that, because of the limitation of their spheres of sovereignty, they would not be perfect and each of them would naturally seek to perfect itself. Each one of them would want to bring the entire world of existence under its sovereignty, and thus they would compete with each other for dominance and plunge the order of existence into chaos and confusion.

One might counter this argument and say that if we assume that these gods were wise and merciful they would certainly be able to manage the universe cooperatively. In other words, the problem of chaos and disorder could certainly be eliminated if these gods formed a council of themselves to manage the universe.

The answer to this question is not very complicated. Their wisdom does not negate their multiplicity. When we say they are multiple, it means that they are not similar to each other. If

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they were similar in every aspect, they would have been one god. Therefore, whenever there is multiplicity, differences and dissimilarities would certainly be found, and this would influence these gods in their actions and their managing of the universe which results chaos and confusion.

Concerning this subject there is a tradition that says:

One day Hishām ibn Hakam asked Imam Sādiq (a.s.): “What is the reason that Allah is unique and singular?” The Imam answered: “Because there is union and coherence in the management of the universe and the creation is perfect, as Allah, the Exalted, has said: ‘If there were therein (other) gods besides Allah, they would both (the heavens and the earth) go to ruin...’(1)”(2)

The next verse gives another answer to these unbelievers who advance the absurdity of a multiplicity of gods. It implies that He does not know any gods that unbelievers claim, where it says:

“ (He is) the Knower of the Unseen and the Visible! ...”

Allah knows all things that exist both in the visible and invisible worlds. It is therefore impossible for these unbelievers to know about the existence of another god unknown to the Creator.

The content of this verse is similar to verse 18 of Sura Yūnus, No. 10, where Allah says: “...say: ‘will you inform Allah of what He does not know either in the heavens or in the earth?...”

Finally, it reduces the superstitious imaginations of the polytheists to nothing:

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“... So exalted be He, above what they ascribe as partners (unto Him)!”

Similarly, the end of this verse is just like that of verse 18 of Sura Yūnus, No 10. It says: “... Glory be to Him! High be He exalted above what they associate (with Him).” And it shows that both of the verses follow the same subject.

This sentence also threatens the polytheists, for it means that Allah is aware of both their hidden and manifest secrets. He knows these arguments very well and will judge and punish them in His Court when the time comes.

Concerning the phrase, “ (He is) the Knower of the Unseen and the Visible! ...”, Imam Sādiq (a.s.) said: “What has not taken place is ‘the Unseen’ and what has taken place is

‘the Visible’.”

****

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unbelievers, He would separate the Prophet away from them so that by Allah’s grace and mercy he would not be involved with the affliction of the oppressors at that time.

There is no doubt that the conduct and program of the Prophet (p.b.u.h.) could not make him subject to Divine punishment. It is also a fact that the Divine law is not indiscriminate and would not suffer the good to be punished with the guilty. Even if there were one dutiful worshipper of Allah in a whole society of evildoers, Allah would save that individual. The verse says:

“ My Lord! Then set me not among the unjust people.”

By this prayer of the Prophet (p.b.u.h.) Allah intends to warn the unbelievers that the issue is so serious that by Divine command the great Prophet of Islam himself sought the protection of Allah from the consequences of their beliefs and actions, and secondly it is a lesson for the followers of this Prophet that they are not safe from Allah’s punishment and must always seek His protection regardless of whatever state they might be in.

But what kind of punishment is it? Most interpreters believe that it refers to the worldly punishments that Allah had inflicted upon the polytheists, including the disastrous severe defeat they had suffered in the Battle of Badr.(1) There are other interpreters, however, that think that the verse probably includes the punishment both in this world and in the Hereafter.(2)

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Bearing in mind that this Sura was revealed in Mecca when the believers were forced to undergo many hardships, these verses gave them much solace and comfort.

****

The next verse emphasizes the fact that Allah is Almighty, and removes any doubt and uncertainty about the victory of the believers over their enemies and gives them solace. The verse says:

“ And verily We are able to show you that which We promise them.”

As history has ever shown, this power of Allah has been demonstrated over and over in different places and on different occasions after the Battle of Badr where a much smaller military force inflicted a major defeat upon a much larger and well equipped enemy by Allah’s command.

Allah gave His Prophet solace by saying that He had the power to punish the unbelievers but He often postpones their punishment for various reasons some of which have been listed below:

1.They are given time and opportunity to repent.

2.They are given a final argument.

3.In their future generations some believers are going to be born.

4.For the sake of the Prophet (p.b.u.h.) who is the cause of blessings and grace.

****

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«ادْفَعْ بِالَّتِی هِیَ أَحْسَنُ السَّیِّئَةَ نَحْنُ أَعْلَمُ بِمَا یَصِفُونَ (96)»

«وَقُلْ رَبِّ أَعُوذُ بِکَ مِنْ هَمَزَاتِ الشَّیَاطِینِ (97)»

«وَأَعُوذُ بِکَ رَبِّ أَنْ یَحْضُرُونِ (98)»

96.“Repel evil with that which is best. We know best what they describe.”

97.“And say: ‘My Lord! I seek refuge in You from the suggestions of Satans,”

98.“And I seek refuge in You, my Lord, lest they attend me’.”

good manner which is one of the best ways to awaken the ignorant and those who have been deceived.

In addition to this, the Prophet (p.b.u.h.) should rely on Allah, as the verse suggests:

“And say: ‘My Lord! I seek refuge in You from the suggestions of Satans,”

It means that not only should he (p.b.u.h.) seek refuge in Allah from the suggestions of Devils, but he should also take refuge in Allah in order to prevent them from coming to him and taking part in his assemblies causing hurt and temptation by their presence. So the next verse says:

“And I seek refuge in You, my Lord, lest they attend me’.”

****

Note to Some Points:

1) The Qur’ānic word ‘hamazāt’ is the plural form of the word ‘humazah’, meaning intense release, discharge, and stimulation. The Arabic letter ‘hamzah’ is called by the same name because it is articulated with force at the back of the throat. Some interpreters are of the opinion that the Arabic words ‘hamz’, ‘qamz’ and ‘ramz’ have the same meaning, but ‘ramaz’ is light, ‘qamaz’ is stronger than ‘ramaz’, and ‘hamaz’ is even more so.(1)

Regarding the fact that the Arabic word /šayātīn/ is plural, it refers to all Satans whether manifest and concealed, man and jinn.

In the Commentary by Ali ibn Ibrahim we read that the Imam (a.s.) concerning the meaning of the verse “And say:

‘My Lord! I seek refuge in You from the suggestions of

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Satans,” said that it meant that which of the satanic suggestions that enter your heart.(1)

When the Prophet (p.b.u.h.), who is infallible and divinely protected from sin and error, asks for such a thing from Allah, the Almighty, it becomes quite clear to others that this command is even more imperative for those who do not enjoy this infallibility. All believers must seek the protection of Allah, their Owner and Lord, from the evil temptations of devils and that He should not leave them alone on their own. Not only must they not let themselves be tempted by evil suggestions, but also they must not take part in satanic gatherings and assemblies. Thus, all those who want to follow the Truth must constantly avoid the satanic suggestions and always refuge in Him from this aspect.

2) One of the most effective ways of striving against obstinate and stubborn enemies is to reciprocate their evil with good. This may create an upheaval and revolution in their consciences and this matter causes the wrongdoers in many instances to end up being severely reproached and reprimanded, leading them to abandon their activities.

By studying the biographies of spiritual leaders and the practical method of the Prophet (p.b.u.h.) and the immaculate Imams (a.s.), we see that they used to reciprocate the worst offenses some persons committed against them with goodness and they showed kindness towards their oppressors. This behaviour used to bring about a spiritual revolution and upheaval in the souls of their enemies and often led such wicked people back to the Path of Truth.

The Holy Qur’ān reminds Muslims many times to keep this principle in mind when they find themselves confronted

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by wrongs done against them and the result of this action is that the severe enemies may become a warm friend. For example, in verse 34 of Sura Fussilat, No. 41, it says: “... Repel (an evil deed) with that which is better, then will he between whom and you there was enmity become as though he were a bosom friend.”

However, it must be noted that this command refers to those instances that the enemy does not exploit and misuse it, or counts it as a weakness and becomes bolder because of this command.

The meaning of this sentence also is not to yield to the temptations of the enemy. Perhaps because of this very reason, after giving this command in the above verses, the Prophet (p.b.u.h.) is immediately ordered to take refuge in Allah from the temptations of Satans and their attendance.

****

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«حَتَّی إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ (99)»

«لَعَلِّی أَعْمَلُ صَالِحًا فِیمَا تَرَکْتُ کَلَّا إِنَّهَا کَلِمَةٌ هُوَ قَائِلُهَا وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَی یَوْمِ یُبْعَثُونَ (100)»

99.“Until, when death conies unto one of them, he says:

‘My Lord! Send me back again,”

100.“That I might do righteousness in that which I have

left behind!’ Nay! It is but a(mere) word that he says; and,

behind them, is a partition until the Day when they shall be raised up.”

“That I might do righteousness in that which I have left behind!’ ...”

But since the law of divine creation does not allow anyone, whether righteous or wrongdoer, to return, the answer to him will be:

“... Nay! It is but a (mere) word that he says; ...”

These are only words without thinking and sincerity. This is what many wrongdoers usually say when they are about to be punished and what every murderer says when his eyes fall upon the gallows, but when the impending disaster is removed, the guilty again continue along their previous paths.

This is similar to what we read in verse 28 of Sura Al’An‘ām, No. 6: “... And even if they were returned they would revert to that which they were prohibited ...”

Finally, the verse briefly and expressively refers to the

mysterious intermediate world, the ‘Barzakh’, and says: “... and, behind them, is a partition until the Day when they shall be raised up.”

****

Note:

1) In the above verses, we read when the unbelievers are on the verge of death they will ask to be returned to the world, so that they can do good deeds in what they have left behind.

Some believe that the Qur’ānic phrase, ‘fī mā taraktu’ (in that which I have left behind) here refers to the properties that are left behind from them as their legacy, which we usually call 'the estate of the deceased’.

There is a tradition narrated from Imam Sādiq (a.s.), which corroborates this meaning. He said: “One who does not pay (even)the slightest amount of his alms-tax is neither a believer nor a Muslim, and the words of Allah, the Exalted, is (that he

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says): ‘... My Lord! Send me back again, that I might do (1) righteousness in that which I have left behind ...’.”

While some other commentators maintain that it has a more extensive meaning. They say that the Qur’ānic phrase /mā taraktu/ refers to all the good deeds that one has abandoned. Therefore, the verse means that they would ask Allah to return them to the world, so that they can make amends for those good deeds that have not been accomplished. The tradition that we have mentioned above is not contrary to this vast and conclusive commentary.

Considering that these persons are repentant because of all the chances they have lost and they intend to make amends for all of them, the second comment seems to be more correct.

The word ‘la‘alla’ in the Qur’ānic sentence /la‘alla ’a‘malu sālihan/ (“That I might do righteousness...”) probably indicates that these sinners are not absolutely sure about their future state. They know more or less that this newly found penitence and their being on the verge of death might have caused this regret but if they were returned, they might perhaps continue to behave the same way they had before.

2) The word /kallā/ is used in the Arabic language to indicate complete disagreement with the words of a speaker. It is, in fact, a word opposite to ‘yes’ which is used for acceptance. Some have said that the word ‘kallā’ indicates a categorical rejection of the claim of the sinners that they would do good if they were returned to the world. Allah says: “.. .It is but a (mere) word that he says” (This is an unfounded claim. If they are sent to the world, they will continue to behave as they used to.)

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It is also necessary to note that although this verse in a literal sense talks about the desire of the polymeists to return to the world, it is not limited to them at all. When wrongdoers and oppressors, on the brink of death, see their painful destinies, they become regretful about their past and ask to be sent back to the world to undo what they had done, but they are all refused.

3) What is the intermediate world? What kind of world is it? Where is it? How can it be proved that such a world exists between this world and the Hereafter? Must all people enter this world or is it only for a special group of people to enter? Finally, what is the state and situation of believers, the righteous, the unbelievers, and the wrongdoers in the intermediate world?

These are the questions which exist in this field, and there are some hints to it in the verses of the Qur’ān and the Islamic traditions, and it is necessary to answer them as much as possible.

The Arabic word ‘barzakh’ originally means that which stands between two things, later, whatever stood between any two affairs came to be called a ‘barzakh’. As a consequence, the world that exists between this world and the Hereafter is called the barzakh and is also sometimes called ‘the world of the grave’ or ‘the world of spirits’.

The reason for the existence of this world is based upon traditional proofs, and there are numerous Qur’ānic verses that explicitly or implicitly refer to the barzakh.

The verse “... and behind them is a partition until the Day when they are raised up” apparently indicates the existence of such a world. Some scholars say that the word ‘barzakh’ is a barrier that prevents human beings from returning to this world after they die, while the phrase “... until the day when they are raised up” indicates that this barrier is between this world and

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the Day of Judgment and is not between human beings and the world.

Among the verses that explicitly show the existence of such a world are those that speak about the life of the martyrs; such as the one which says:

“And do not say of those, who are slain in the way of Allah, as dead. Nay, they are alive, ...”(1)

The Prophet (p.b.u.h.) is addressed in this verse, but all the believers are addressed in verse 154 of Sura al-Baqarah, No. 2 which announces: “And call not those who are slain in the way of Allah as “dead.” Nay, they are living, only you perceive not.”

The intermediate world not only exists for high-ranking believers such as the martyrs, but it also exists for the disobedient unbelievers such as Pharaoh and his associates. The concept of ‘Barzakh’ is explicitly mentioned in verse 46 of Sura Al-Mu’min, No. 40 where it says: “In front of the Fire they will be brought (every) morning and evening. And on the day when the Hour is established (it will be said): Cast the people of Pharaoh into the most awful chastisement.”

There are other verses that relate to this subject but they are not as explicit and clear as the verses mentioned above. What is important to be noted is that apart from the verses mentioned, which treat of the barzakh in the general sense, other verses discuss it exclusively with respect to the destiny of particular groups such as the martyrs or the people of Pharaoh. It is obvious, however, that neither the people of Pharaoh nor the martyrs are unique inhabitants of the barzakh for there are many people similar to them. For example, the Holy Qur’ān counts a group of the righteous and the elect as

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sharing the same high rank as the martyrs. In verse 69 of Sura An-Nisā’, No. 4, the Holy Qur’ān puts the Prophets, the Sincere and the Righteous in the same category: “And whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favours, of the prophets, and the truthful, and the martyrs and the righteous; ...”

At the end of this discussion we will refer to the generality

of barzakh, Allah willing.

There are many narrations in authoritative Sunni and Shī‘ah sources about the barzakh, but they speak of it differently: and illustrate the world between this world and the world Hereafter, which occurs in the grave, with some utterly different explanations.

1. There is a related tradition among the aphorisms of Imam ‘Ali in part 130 of the Nahj-ul-Balāqah. It says that once Imam Ali (a.s.) was returning from the Battle of Siffin and arrived at a cemetery outside the city of Kūfah. The Imam (a.s.) turned towards the graves and said: “O Inhabitants of terrible houses, empty places and dark graves! O People of the earth! O Strangers! O you in Solitude! O you who are Terrified! You preceded us in going this way and we will join you. If you ask us about the news of this world, we will tell you that others occupy your homes, others have married your wives, and your possessions have been distributed. These are some of the news we have, what news do you have?”

Then Imam Ali (a.s.) addressed his companions and said: “If they were given permission to speak, they would certainly have told you that the best supplies for this journey are piety and God-wariness.”

It is obvious that all these words cannot be interpreted as allusions and metaphors. They all reveal the fact that when a human being dies, that person will experience a type of life in

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the intermediate world where he will be able to understand and think and if he were given permission to speak, he would do so.

2.There is another tradition narrated by ’Asbaq ibn Nabātah about Imam Ali (a.s.):

One day Imam Ali left Kūfah and arrived a place called Qaryy (Najaf) on his journey. ’Asbaq says that when they reached him (a.s.) they saw the Imam lying on the ground. Qanbar said: “Would you like me to spread my cloak under your feet, O’Amīr ul-Mu’mineen?” He said: “No, it is a place that has the soils of the believers (i.e., believers are buried in this place). You will bother them by your action.” ’Asbaq said: “I understand what you mean by the soils of the believers, but what does bothering them mean?” He said: “O son of Nabātah, if the curtains are pulled back from in front of your eyes, you will see the souls of believers sitting in circles, visiting each other and conversing. This is where the believers are, and Barahūt(1) is where the souls of unbelievers reside.”(2)

one of the gardens of Paradise or one of the pits of Hell.”

3. Imam Ali ibn al-Hussayn(a.s.) said: “The grave is either (3)

4.Imam Sādiq (a.s.) says: “The barzakh (the intermediate world) is the grave itself, which is the punishment and the reward given between this world and the Hereafter. We swear by Allah that we only fear of the intermediate world for you!”4

5.There is a tradition in the book of al-Kāfī which says that after mentioning the verse, the narrator asked the Imam: “What is the ‘barzakh’ (the intermediate world)?” The Imam

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said: “The grave which spans the period from death until the Day of Resurrection.”(1)

6.There is another tradition from Imam Sādiq (a.s.). It says that one day a man came to him and said: “It is said that the souls of believers after death will enter the chests of green birds that fly around Divine Throne.” The Imam said: “No, that is not the case. The believer is more respectable in the eyes of Allah than to be confined within the chest of a bird. The souls of believers are rather clothed in bodies like their own bodies.”(2)

This tradition refers to a substantial body that is somehow like this material body here, but it is as immaterial as the intermediate world.

7.There is another tradition cited in the book of Al-Kāfī attributed to Imam Sādiq (a.s.): The Imam was asked about the souls of believers. He answered: “They are in the chambers of Paradise, they eat the foods of Paradise and drink its drinks. And they say: ‘O’ Allah! Establish the Day of Resurrection and make the promises You have made to us come to pass.’”(3)

8.There is another tradition by the Imam in the same book where he says that when a believer passes away, the souls of other believers will gather around him and ask him about those who were in the world and whether they were alive or dead. If he says that such and such a person had died but they do not see him among themselves, they will say that that person had certainly fallen (i.e. he has gone into Hell).(4)

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Certainly, Paradise and Hell in the narrations mentioned above mean paradisaical or hellish states in the intermediate world, not those after the Day of Judgment, for they are very different from each other.

There are many narrations about the subject of the barzakh compiled under different categories and headings. Some of them are as follows:

Many narrations that speak of the pressure and punishment of the grave and the questions put to its inhabitants.

Narrations about the contact of the souls of the dead with their families and observing the conditions they are in.

Some narrations mention of the incidents that had occurred to the Prophet on the night of his ascension, and his meeting with the souls of prophets and messengers.

Narrations that say the results of man’s good and evil deeds will be manifest after he dies. (These narrations were written by Sayyid ‘Abdullah Shubbar in the book, Tasliat ul-Fu’ād fī Bayān il-maut wal-Ma‘ād.)

Barzakh and Contact with the World of Spirits:

Although many people who claim they communicate with the world of souls are either liars or deluded, researches now show that it is possible to communicate with the world of spirits. Some experts have investigated and experimented this phenomenon and have become aware that there is some truth in the claim that it is possible, thus proving that the world of intermediate exists.

This fact itself is a clear evidence upon the existence of the intermediate world and that it is a reality. It shows that after this world and the death of the body, and before the appearance of Hereafter, there exists another world.

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Further Clarification of the Barzakh:

Aside from details, and with few exceptions, there is broad consensus among Shī’ah and Sunni scholars of Islam, with some insignificant exceptions, concerning the barzakh and the punishments and rewards found there.

The reason for this agreement is obvious, for The Holy Qur’ān explicitly mentions the existence of the world of barzakh and its punishments and blessings.

Concerning the martyrs, the Holy Qur’ān says: “Do not think of those who were killed in the way of Allah to be dead. Nay, they are alive, being provided sustenance with their Lord.” “They are happy with what Allah has given them out of His grace, and rejoicing for those who have not yet joined them from behind them, no fear come shall be upon them nor shall they grieve.”(1)

Not only is this group of believers blessed and rewarded there, but the worst of the wrongdoers and the disobedient are punished there as well, such as the people of Pharaoh as mentioned before.(2)

There are numerous reliable traditions from many sources with well-established chains of transmissions that confirm the existence of the barzakh. Therefore, the principle that the barzakh exists is without question an element of Islamic belief. The important matter is that we want to know how the life of the barzakh is.

We have different expressive illustrations, mentioned here, concerning life in the barzakh. One of them is that when a human being dies, his soul will be placed in a subtle body. This body is completely unlike the corporeal body for it is not

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subject to the accidents that affect the physical body in the world of matter. Since this subtle body is in every other aspect like the worldly body, it is idiomatically called an atom-like body or form. It is neither completely non-material nor is it completely material, but it participates in a kind of immateriality of the intermediate world.

Some scholars have likened the state of the soul in the barzakh to the state of the soul when a human being is asleep. In the state of sleep, the soul may really experience pleasure and pain in an even sharper way than when in the physical state. It can enjoy a pleasure so much or can get so upset by a painful experience that their effects can sometimes be seen on the body itself, the body will smile, cry, jerk in surprise or writhe in pain.

Some even believe that at the time of sleep, the soul really acts in the atom-like body and, more importantly, some believe that those who have powerful souls, when they are not asleep, can also be in the state of non-materiality of the intermediate world while being conscious. This means that they can leave the body and travel in this atom-like body and be aware of their surroundings and their state and consciously witness events.(1)

Some even specify that an atom-like form exists in every human body, but when a person is going to die and begins the life of the intermediate world, the atom-like form leaves the

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body; and sometime, as we said, it is possible that in this very material life in this world, too, it separates from the body.

If, now, we do not accept these characteristics of the atom-

like body, the main principle cannot be denied, i.e., the reality of the barzakh, for it is rationally possible and it is referred to in many narrations as well.

Thus, basing on what was said, the answer to this objection became clear that some critics say that the belief in the existence of the atom-like body would necessitate belief in metempsychosis, we assert that reincarnation is nothing but the transference of one soul into different bodies.

The Late Shaykh Bahā’ī, an Islamic scholar, in response to this criticism said very clearly that the reincarnation that all Muslims unanimously reject is the rebirth of the soul in another body in this world after the destruction of one’s body. But the soul’s inhabitance of an atom-like body in the world of barzakh until the Day of Resurrection when it returns to the first body by Allah’s commandment is by no means a reincarnation. The belief in reincarnation requires the belief that the soul is pre eternal and eternally migrates from one body to another and seriously denies the resurrection of the body, and because it denies a fundamental tenet of faith, Muslims, who believe in eternality of souls and that they constantly transfer from one body to another, are considered outside the religion of Islam.(1)

Moreover, if, as some say, the atom-like body is in fact itself in the inner side of this very material (physical) body, the answer to the issue of reincarnation will become more obvious, for the soul would not leave its own form or body and

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enter another, however it could leave some of its forms and continue living in the intermediate world in another form.

Another issue that is brought up by reading some verses of the Holy Qur’ān is that there is a group of people that does not live in the intermediate world. Verses 55 and 56 of Sura AlRūm say: “And on the day when the Hour will be established, the guilty will swear that they did not remain but for an hour thus were they used to being deluded. But those to whom knowledge and faith are given will say: Indeed, you have tarried, by Allah’s decree, until the Day of Resurrection. This is the Day of Resurrection, but you were not aware.”

There are many narrations that answer this issue. They divide mankind into: real believers, real unbelievers, and those who are weak and mediocre in their belief and practice. The intermediate world is only for the first two groups, but the third group passes the barzakh in a state of ignorance and unconsciousness. (For more narrations concerning this issue, refer to volume 6 of Bihār ul-’Anwār, where the conditions of the intermediate world and the grave are discussed).

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«فَإِذَا نُفِخَ فِی الصُّورِ فَلَا أَنْسَابَ بَیْنَهُمْ یَوْمَئِذٍ وَلَا یَتَسَاءَلُونَ (101)»

101.“ And when the Trumpet is blown there will be no

relationship between them that day, nor will they ask of one another.”

closed and similarly relationships with powerful families in society would be of no advantage to anyone. People here usually ask their kin for help for solving their problems, while on the Day of Resurrection a person’s only companion and friend would be his deeds, and no one, not even that person's brother, offspring or parent will be able to defend him or negate his punishment.

The second aspect is that, indeed, they will be too terrified by the Divine Reckoning and punishment to ask anything of each other. The Day of Resurrection will be a day when a mother would ignore her suckling child, when brother will forget his brother, and when people will be seemed as if they were drunk in bewilderment but they are not drank. It is a time when Allah’s chastisement would be severe, as we read in the beginning of the Sura Al-Hajj: “ O Mankind! Be in awe of your Lord! Verily the earthquake of the Hour (of doom) is a grievous thing. On the Day you shall behold it, every suckling mother shall forsake her suckling babe, and every pregnant woman shall lay down her burden, and you shall see the people (as) intoxicated, yet they are not intoxicated, but the chastisement of Allah is severe.”(1)

There is also another probable interpretation for the Qur’ānic sentence /wa lā yatasā’alūn/ (“... nor will they ask of one another.”) that the purpose is that they will not ask each other for help,for they know that this request is not of any use. Some commentators have also said that the verse means that they will not ask each other about their lineage and parentage also and this has been emphasized on the preceding phrase: /fa lā ’ansāba baynahum/ (“..., there will be no relationship between them...”)

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The first commentary seems more probable although there is no contradiction and conflict between them for it is possible that the above sentence could refer to all of these meanings.

Question:

In other verses of the Qur’ān, we read that people have different questions to ask of each other, for example in this verse: “And some of them draw near unto others, mutually questioning.”(1)

Or, the inhabitants of Paradise will ask the inhabitants of Hell: “What has brought you to this burning?”(2)

But why does this holy verse say, “... nor will they ask of

one another”?

Answer:

These two matters do not contradict each other. The first instance of questioning mentioned above concerns the situation after Reckoning and it concerns the people of Paradise questioning the people of Hell. But the verse in question (“... nor will they ask of one another.”) concerns the onset of the Day of Resurrection and the phase before people are sent to Paradise or Hell.

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«فَمَنْ ثَقُلَتْ مَوَازِینُهُ فَأُولَئِکَ هُمُ الْمُفْلِحُونَ (102)»

«وَمَنْ خَفَّتْ مَوَازِینُهُ فَأُولَئِکَ الَّذِینَ خَسِرُوا أَنْفُسَهُمْ فِی جَهَنَّمَ خَالِدُونَ (103)»

102.“ Then whoever’ s scale be heavy, those are they who shall be prosperous.”

103.“ And whoever’s scale be light, those are they who have ruined their souls, in Hell will they abide.”

(a.s.) and the Imams among his descendants are the scales of (1) measure.”

Thus, human beings and their deeds will be compared with the great prophets and their legatees. This comparison will make it clear to what extent they are on par with each other. In this way good deeds and people can be distinguished from their bad deeds and good deeds worthy and unworthy, and heavy from light. The application of the word mawāzīn, which is in the plural form, is also made clear. The secret of this is that the great leaders who are the criteria of this measuring are numerous.

Another possibility is that all of the prophets, Imams and the elect of Allah were models and ideals in one or many different respects according to the conditions of their lives. Each one of them represented a shining example of one particular quality or other and will be the criterion by which that quality or deed will be measured in others.

The next verse implies that those whose scale of their deeds is light, because of lacking faith and righteous deeds, are the ones who have lost the capital of their own selves and are the real losers, because they will abide in Hell forever. The verse says:

“ And whoever's scale be light, those are they who have ruined their souls, in Hell will they abide.”

The use of the sentence ‘khasirū’anfusahum’ (“... those who have lost their souls”) in the verse is a subtle reference to the fact that they have lost their greatest capital, that is, their existence in the marketplace of this world and did not obtain anything valuable for it.

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«تَلْفَحُ وُجُوهَهُمُ النَّارُ وَهُمْ فِیهَا کَالِحُونَ (104)»

«أَلَمْ تَکُنْ آیَاتِی تُتْلَی عَلَیْکُمْ فَکُنْتُمْ بِهَا تُکَذِّبُونَ (105)»

104.“ The Fire will burn their faces, and they are glum therein (with the.ir lips displaced).”

105.“ (They will be told:) Were not My Signs recited to you, then you used to belie them?”

the sins committed. It is not such that any kind of punishment would be inflicted upon any kind of wrongdoer. In this verse, the burning inflicted upon faces by the flames of Hell will be so severe that these faces will be contorted and their lips will peel back as a punishment for those whose scales are light and are unbelievers. When we reflect that most of them are those who had sneered derisively when they heard the Divine verses recited to them and who sometimes smiled in mockery at them, the proportionality of this punishment to their deeds becomes evident.

Those who are righteous and love Allah are vastly different to those whose balance is light. They have always shed tears and supplicated to Him (s.w.t.) as if they were people who had committed great sins. The following narration provides an excellent insight into such a noble personality:

’Isma‘ī said: “One moonlit night I was in Mecca. When I was circumambulating the Sacred House, a sad yet beautiful voice gently touched my ears. I looked for the person who possessed the voice and my eyes fell upon a tall, handsome youth whose face showed the signs of goodness. With the curtain of the Sacred House in his hand, he was supplicating to Allah in the following way:

“O’ my Master and my Lord! The eyes of Your servants are now closed by sleep and the stars of the sky (one by one) are going toward the west, (so the eyes can no longer perceive them). You, Allah, the Alive, the Eternal, neither slumber nor does sleep overtake You.Now at this time, in the depths of the night, kings have the gates of their palaces closed and have assigned guardians to watch them,and friends are visiting each other in privacy.The only door opened to the supplicants is the door of Your House. Now I have come, a wrongdoer and needful, to the door of Your House. I have come hoping that

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You, The Merciful, will shower me with blessings. O The Generous, I have come begging Your grace.”

Then the young man started reciting these lines of poetry:

O The One Who, in the darkness of the night, answers the prayers of those who are driven by necessities.

O The One Who removes and obliterates pains, disasters and sufferings.

Your guests are sleeping around Your House and will get up,

But Your eyes of generosity will never ever be overcome by sleep,

O The Eternal! If Your generosity and benevolence were only desired by the honorable ones around Your Throne,

Then to whose house must wrongdoers go and whose forgiveness should they desire?”

Then he turned his head toward the heavens and continued:

“My Lord, my Master! If I have worshipped You out of knowledge and awareness, praise will be to You and I am indebted to Your grace. And if I have committed sins out of ignorance, You have presented Your argument to me without any shortcomings ...”

Then he again turned his head toward the heavens and said in a loud voice:

“O my Master and my Lord! Impure is the world in which there is no remembrance of You. Without Your pardon, the Hereafter is not pleasant. Without worshipping You, the days of life have no value. Impure are those hearts that show no affection for You. Blessings are unpleasant if there is none of Your forgiveness ...”

’Ismā‘ī said: “The young man continued and recited some more astonishing and interesting poems in this content and he continued supplication until he fainted and fell on the ground. I

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went up to him and stared at his face. I looked at him carefully and I recognized him, he was Hadrat Zayn ul-‘Aabidīn,Ali ibn al-Hussein, Imam Sajjād (a.s.). I put his head on my lap and wept uncontrollably for his condition.One of my teardrops fell on his face and he opened his eyes and said:‘Who is it that has distracted me from remembering my Lord?’” I said: “My master, it is me, ’Isma‘ī. Why do you cry so much and why are you so restless? You are from the household of the Prophet (p.b.u.h.). Has not the verse of purification been sent down concerning you? Has not Allah said about you: ‘... Allah’s wish is but to remove uncleanness far from you, O People of the Household, and to purify you with a thorough purification’?(1) The Imam sat up and said: “O ’Isma‘ī! How far! How far! Allah has created Paradise for those who obey Him, even if that person is an Ethiopian slave. He has also created Hell for those who disobey Him, even if that person is one of the nobles of the tribe of Quraysh. Have not you read the Holy Qur’ān and have not you heard this verse: ‘And when the Trumpet is blown there will be no relationship between them that day, nor will they ask of one another’.”(2)(3) ’Isma‘and left him alone.”ī said: “When I saw that this was the case, I went away 3

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longer be ignorant,and if you know Allah as He deserves to be known, you can move mountains by your prayers.”(1)

4.Imam Sādiq (a.s.) said: “It is suitable for the believer to fear Allah to such an extent that it would be as if he were about to fall into Hell, and trust Allah to such an extent as if he were one of the people of Paradise.”

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The next verse mentions part of Allah’s conversation with the unbelievers and He, addressing them scornfully, inquire them, as the verse says: “(They will be told:) Were not My Signs recited to you, then you used to belie them?”

It implies that even though Allah sent them enough signs and reasons through His prophets and gave them a strong argument they continued in their denial and rejection. With regard to the Arabic verbs /tutlā/, translated here as ‘recited’ and ‘tukazzibūn/, translated here as ‘you used to belie’, both of which are in the future tense in the Arabic text, it makes the fact clear that the Divine verses were recited to them continually and they also continually denied them.

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«قَالُوا رَبَّنَا غَلَبَتْ عَلَیْنَا شِقْوَتُنَا وَکُنَّا قَوْمًا ضَالِّینَ (106)»

«رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ (107)»

«قَالَ اخْسَئُوا فِیهَا وَلَا تُکَلِّمُونِ (108)»

106.“ They will say: ‘Our Lord! Our adversity conquered us, and we were a people gone astray.”

107.“Our Lord! bring us forth out of it! Then if we return

(to evil) then verily we shall be unjust.”

108.“ He will say: ‘Be you driven into it, and speak not to Me.”

with which someone is born is only a product of our imagination which goes against the call of all apostles and the efforts of all the great divine guides and teachers of mankind. It is an idea proffered for those who want to avoid their responsibilities and a means whereby they can justify their evil actions or justify their ignorance.

The Hellish wrongdoers in the core of their being indeed confess that they are aware of Allah’s ultimatum and that they were an erring people, but they themselves had prepared the ground for their misfortune.

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In the next verse, they try to use their confession to attract Allah’s blessings, so they immediately say implying that He would return them back to the world so that they do righteous deeds and that if they commit wrong again they are oppressors. The verse says:

“ Our Lord! bring us forth out of it! Then if we return (to evil) then verily we shall be unjust.”

They make this request as if they were not aware of the fact that the Hereafter was a place where they would be confronted by the results of their wrongdoings. Because they would not be able to return to the world, they could no longer act in it and thus they could not rectify their sinful deeds.

Thus in the third verse, Allah gives them a firm answer,

this verse says:

“ He will say: ‘Be you driven into it, and speak not to Me.”

The Arabic phrase /ikhsa’ū/ (Be you driven into it) is an imperative verb meaning ‘go away.’ It is usually used to chase away a dog, and when it is told to a human being, it indicates the person’s disgrace and that he deserves punishment.

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«إِنَّهُ کَانَ فَرِیقٌ مِنْ عِبَادِی یَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَیْرُ الرَّاحِمِینَ (109)»

«فَاتَّخَذْتُمُوهُمْ سِخْرِیًّا حَتَّی أَنْسَوْکُمْ ذِکْرِی وَکُنْتُمْ مِنْهُمْ تَضْحَکُونَ (110)»

109.“ Verily there was a party among My servants who

used to say: ‘Our Lord! We believe, therefore forgive us and have mercy on us for You are the Best of the mercifulness;”

110.“But you took them with ridicule, until they made you forget My remembrance and you were laughing at them!”

service). If the relations between members of society were based on sympathy, cooperation and mutual assistance, and they benefited from each other’s skills, arts and labour, then society would develop, become stronger and most of its problems would be solved. This concept is stated in the verse saying: “...that some of them may take labour from others...”(1)

But if social relations are mainly based upon humiliation, disenfranchisement, discrimination and hopelessness, such a society will forget Allah (s.w.t.) and decline. The verse under discussion indicates this concept by saying: "But you took them with ridicule ...”

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«إِنِّی جَزَیْتُهُمُ الْیَوْمَ بِمَا صَبَرُوا أَنَّهُمْ هُمُ الْفَائِزُونَ (111)»

111.“ Verily I have recompensed them this day for they were patient and steadfast, (that) they are indeed the triumphant.”

«قَالَ کَمْ لَبِثْتُمْ فِی الْأَرْضِ عَدَدَ سِنِینَ (112)»

«قَالُوا لَبِثْنَا یَوْمًا أَوْ بَعْضَ یَوْمٍ فَاسْأَلِ الْعَادِّینَ (113)»

«قَالَ إِنْ لَبِثْتُمْ إِلَّا قَلِیلًا لَوْ أَنَّکُمْ کُنْتُمْ تَعْلَمُونَ (114)»

112.“ He will say: ‘How many years did you tarry in the earth?’”

113.“ They will say: ‘We tarried but a day or part of a day; but ask those who keep account’.”

114.“ He will say: ‘You tarried but a little if you had only known’.”

An entire lifetime in this transient world would amount to no more than a day, or a part of a day, when compared to the eternality of the rewards and punishments in the Hereafter:

“ They will say: 'We tarried but a day or part of a day;...”

In fact, the long life-times in this world comparing the life in Hereafter, where not only the blessings of it are eternal but also the punishments of it are infinite, seem as some fleeting moments.

Then, as an emphasis on their own saying, or in order to

deliver a more accurate answer, they say:

“... but ask those who keep account’.”

Perhaps, the purpose of ‘those who keep account’ is the same angels that carefully count and record every instant of our lives and the deeds done in them, because they know the account of these things better than others.

To affirm the new sense of time they are experiencing and

to reproach them, the Qur’ān says:

“ He will say: ‘You tarried but a little if you had only

known’.”

On the Day of Resurrection, indeed, they will be aware that life in the world in comparison to life in the Hereafter lasts only a day or less, but when they were in this world their hearts and minds were sealed with negligence and arrogance so they behaved as if the world was eternal and considered the Hereafter as a figment of the imagination and an empty promise. That is why the Qur’ān implies that if they had known this reality that they understood in Hereafter, they would have recognized it in the world.

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«أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاکُمْ عَبَثًا وَأَنَّکُمْ إِلَیْنَا لَا تُرْجَعُونَ (115)»

115.“ What! Do you then think that We created you aimlessly and that you shall not be returned to Us?”

2.Trials:

“Who has created life and death that He may try you,

which of you is best in conduct...”(1)

3.Receiving Divine Mercy:

“Except those on whom your Lord has mercy; and for that

(mercy) did He create them .. .”(2)

Imam Ali (a.s.) said: “May Allah have mercy on him who is aware of his value.” (And knows from what place he has come, where he is now, and where he will go to).”(3)

Imam Hussayn (a.s.) said: “Allah has not created his servants but to know Him, then when they knew Him they would worship Him, and when they worshipped Him they would no longer need to worship others.”(4)

Imam Ali (a.s.) said: “The world is created for something else not for its own sake.”(5)

(This world is a means to achieve the Hereafter).

Surly those who seek all of their goals in this world will become world-oriented and cling to the earth, as verse 176 of

Sura Al-’A‘rāf says: “... but he clung to the earth...” There is a poem that says:

Every moment of this valuable life is a peerless treasure, Oh, every moment we lose such a treasure.

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«فَتَعَالَی اللَّهُ الْمَلِکُ الْحَقُّ لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْکَرِیمِ (116)»

116.“ Therefore, high exalted is Allah, the King of the

Truth! There is no god but He, the Lord of ‘Arsh (the Throne) of Grace.”

of any partners with Him, and His lordship. All of these attributes indicate that He never does anything in vain and He has not created man and the world for no end.

As already mentioned, the Arabic word /‘arsh/ refers to the entire world of existence which, in fact, is under Allah’s sovereignty, (because ‘Arsh philologically means: Throne with long legs and the Throne of the rulers, and this is an implicit declaration to Allah’s sovereignty). This can be clearly seen in the verse that says: “... then He mounted the Throne (of authority). ...”(1)

which alludes to Allah’s command of the heavens and the earth after He had created them. In other words, not only is Allah the Creator, but He is also the Sovereign and Manager of the world.

The Qur’ānic word /‘arsh/ is qualified by the adjective /karīm/ (of Grace), this is because the word ‘karīm’, in Arabic, originally means honorable, beneficial, and good. Since Allah’s Throne has all these attributes, the adjective ‘karīm’ has been used.

It should be noted that the attribute of ‘karīm’ is not used only for an entity that possesses wisdom such as man or Allah, but in the Arabic language it is used for many other things, too. Verse 50 of Sura Al-Hajj concerning the righteous believers says: “... for them is forgiveness and an honourable (karīm) provision;” In Mufradat, Raqib says that this adjective is not used for small and trifle kindnesses, it is rather used in cases where these kindnesses are very important.

We would finally like to draw your attention to this matter: The study of the order and system of this world is one of the reasons used in the discussion of the Resurrection to confirm the existence of another world. In other words, the study upon

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this ‘first creation’ testifies that there is ‘later creation’ after it.(1)

Now it becomes necessary to explain further: We know that the world of creation is very ordered, vast, glorious and miraculous. Its ysteries are so numerous that great scientists confess that all of the knowledge of mankind compared to it is like a single page of a great book.

Each galaxy of this world comprises millions of stars. The number of galaxies and the distances between them are so astoundingly immense that even when we calculate them using the speed of light which travels at the speed of 300,000 km per second they seem terrible.

The order and accuracy found in the structure of the smallest unit of this world is the same order found in the structures of its greatest units.

As far as we know, man is the most complete and the most sublime being in this material universe. At the same time, we know that with all his sublimity and lofty reputation, man is confronted many difficulties and miseries in his short lifetime.

He has still barely graduated from his infancy with all its difficulties and problems when he comes up against his tumultuous youth with all its social and psychological storms. And not yet does he gain a foothold in adolescence when old age knocks at the door of his life with all its concomitant miseries.

Is it possible to believe that the purpose of this great system and man, this miracle of creation, is just to exist for a short time, passing these three periods of life with difficulty, eating a little food, wearing clothes, sleeping and waking up, and men passing away into nothingness?

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If this were really the case would not creation be vain and useless? Would any wise being create this great system for such a small aim?

Suppose that humankind tarried in this world for millions of years and generations came and went one by one, and the material sciences advanced so much that man could avail himself to the best nutrition, garments and dwellings, would eating, drinking, dressing and sleeping be so valuable that they would be the sole purpose of his institutions and systems?

Thus, the study of this great world merely indicates that this life is an introduction to a greater, vaster, and eternal world. It is only the existence of such a world that makes our lives meaningful and purposeful.

Consequently, it is not strange that the materialistic philosophers, who do not believe in the Resurrection and the Hereafter, count this world as vain and aimless. In fact, if we did not believe in such a world, we would concur with them. This is why we say if death .were the end of everything, the creation of the world would be vain and purposeless.

We read in Sura Al-Wāqi‘ah, No. 56, verse 62: “And verily you know the first creation. Why, then, do you not take admonition?“

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«وَمَنْ یَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ لَا بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِنْدَ رَبِّهِ إِنَّهُ لَا یُفْلِحُ الْکَافِرُونَ (117)»

«وَقُلْ رَبِّ اغْفِرْ وَارْحَمْ وَأَنْتَ خَیْرُ الرَّاحِمِینَ (118)»

117.“ And whoever invokes with Allah another god, he

has no proof there of; therefore his reckoning is only with his Lord. Verily, the disbelievers will not prosper.”

118.“ And (O Muhammad) say: ‘My Lord! Forgive and

have mercy, (for) You are the best of the merciful ones’.”

sound reasoning and evidence. Allah will certainly hold to account those who do not obey the command of reason, and consciously enter the deviated ways of unbelief. The verse ends with the sentence implying that the disbelievers will not be successful, and the consequence of their behaviour will be made clear in this Divine Reckoning. The verse says:

“... verily, the disbelievers will not prosper.”

It is interesting that this Sura begins with the sentence “Successful indeed are the believers.” and ends its discourse with the sentence “...verily the disbelievers will not prosper.” This, in summary, is the Qur’ānic perspective on the life of the believers and unbelievers.

In the last verse of this Sura, the Prophet (p.b.u.h.) is

addressed and as a general conclusion it says:

“ And (O Muhammad) say: ‘My Lord! Forgive and have mercy, (for) You are the best of the merciful ones’.”

The verse implies that some people are wandering on the path of polytheism and some are committing oppression and tyranny, the Prophet should rely on Allah’s grace and favour and ask His pardon and forgiveness.

It is certain that this is a command for all the believers although the verse is ostensibly addressed to the holy Prophet (p.b.u.h.).

A narration says that the verses of the beginning and the end of this Sura are among the treasures of Allah’s Throne, and that anyone who puts the first three holy verses of this Sura into practice and learns advice from its last four verses will be successful.(1)

It is likely that the first three verses of this Sura are the first three verses that come after the sentence “Successful indeed

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are the believers.” One of them invites the believers to humility in the ritual prayer, the second invites them to refrain from what is vain and useless, and the third exhorts them to pay the alms-tax. The first verse concerns the relationship between man and Allah, the second concerns the relationship between man and himself, and the third concerns the relationship between man and society. The last four verses are those holy verses that come after verse 114. They speak of the purposefulness of the creation of Allah, the issue of Resurrection, monotheism, devotion to Allah, and focusing our attention upon Him.

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Oh Allah! By the believers who are promised success in this Sura and for whom the Prophet (p.b.u.h.) and his family are the forerunners, place us in this group and make us successful!

Oh Allah! Bestow Your pardon and forgiveness upon us,

for You are The Beneficent, The Merciful.

Oh Allah! Render our destinies blissful and save us from any kind of deviation and error. Indeed, You are All-Powerful over every thing.

The End Of Sura Al-Mu’minūn

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punished (one forth of prescribed punishment of fornication), so that no one can easily think of Islamic punishment of others by accusing them, otherwise that penalty will be imposed on himself.

3) Then, in this connection, the famous tradition known as ‘Ifk’ and the accusation that was pinned on one of the wives of the Prophet (p.b.u.h.) are mentioned. The Holy Qur’ān follows this issue,so that it becomes completely clear that how great the sin of inventing rumour about virtuous persons is.

4) In order to prevent this thought that Islam is only content with punishing wrongdoers, the Sura mentions one of the important ways of preventing sexual defilements. It in details explains the issue of preventing men from gloating women and preventing women form casting amorous, coquettish, or lecherous glances at men, because one of the important factors of sexual deviations is voyeur and nonveiling of women. And defilements would not be expunged unless these are eradicated.

5) Again, to prevent engaging in unchaste actions, the commandment of easy and simple marriage is issued, so that unlawfully satisfying sexual instinct will be struggled by its lawful way.

6) Some of the rules of etiquette and principles of training offspring, concerning parents, are mentioned; stating that there are some times when husband and wife may want to be alone and isolated, so that issues must not enter their rooms without permission, for offspring may deviate intellectually thereby. For this end, it states some other rules of family life, though they may be unrelated to sexual matters.

7) Some of the discussions that are about monotheism, origin, resurrection, and resignation to the command of the Prophet (p.b.u.h.) are mentioned before these discussions,

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because what support all practical and ethical programs are the very doctrinal issues and the belief in origin, resurrection, and rightfulness of prophecy. There will not be any branch, leaf, flower, and fruit, if such a root does not exist.

Meanwhile, in connection with discussions about faith and righteous deed, the establishment of the worldly government by the believers is stated and some of other Islam commandments are brought up. On the whole, the Sura has formed a comprehensive collection.

Virtue of Sura An-Nūr

The Prophet (p.b.u.h.) in a tradition has said: “Whoever reads Sura An-Nūr (and applies it in his life), for each faithful woman and man who were in the past and will be in the future Allah will give him 10 good acts as reward.”

Imam Sādiq (a.s.) says: “Protect your property and preserve your chastity by reading Sura An-Nūr and immunize your own wives against deviations through obeying its commandments, because whoever continues reading this Holy

Sura in every day and night none of his family members will commit indecency as long as he lives.”(1)

Paying attention to the content of the Sura which stands against immodesty through various ways of efficient struggles with factors of deviation from the path of chastity makes clear the main idea of the above-mentioned tradition as well as its practical concept.

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Sura An-Nūr, No. 24

(Revealed in Medina)

64 verses in 9 sections

the Sura. Furthermore, the content of the Sura is especially luminous. It grants men and women in families and societies the light of chastity and virginity. It gives tongues and speeches the light of piety and veracity. It gives hearts and souls the light of monotheism, theism, belief in the resurrection, and resignation to the godly invitation of the Prophet (p.b.u.h.).

The first verse of the Sura concisely indicates all of the discussions in the Sura. It says:

“(This is) a Sura which We have sent down and which We have enjoined, and in it We have sent down clear signs, so that you might remember.”

The Arabic word /sūrah/ is derived from the word /sūr/, meaning the height of a building. Then it was applied to the high walls that were built around cities for protecting against enemies’ attacks. And since these walls separated city from the surrounding regions, this word gradually has been applied to a section or a part of something, including a section or piece of the Qur’ān separated from the rest of it.

Some philologists have also said that the word /sūrah/ is applied to high, beautiful, erected buildings as well as various parts of a big structure. With the same proportion, it is applied to the various, parts of the Qur’1 ān which are separated from each other.(1)

Anyway, this sentence refers to the fact that all ordinances and subjects of this Sura, including rules, rites, and doctrines, are extraordinarily important, because all of them have been sent down by Allah.

Specially the sentence /faradnāhā/ (“...We have ... which We have enjoined ...”) emphasizes this meaning, considering that the meaning of the word /farada/ is ‘assertion’.

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Using the holy phrase /’āyātin bayyināt/ (clear signs) may point to some facts about monotheism, origin, resurrection, and prophecy, which are presented in it. This phrase is for the clause /faradnā/ (We enjoined) which points to the ordinances and commandments which are stated in this verse. In other words, one refers to ‘beliefs’ and the other one refers to ‘religious ordinances’.

Another possibility is that the purpose of /’āyātin bayyināt/ (clear signs) is some reasons that are mentioned for the obligatory commandments that are presented in this Sura.

The sentence /la‘allakum taǒakkarūn/ (‘... so that you might remember.’) again illustrates this fact in minds that all beliefs and doctrines and all practical programs of Islam are rooted in the very innate disposition of humans. Thus, their explanation is a kind of admonition and remembrance.

In this holy verse, there are three signs that indicate the magnificence of Sura An Nūr:

A) The word ‘Sūrah’ that is in the beginning, is the sign of greatness.

B) The Arabic nunnation of the word ‘Sūrah’ is for greatness.

C) The Qur’ānic word /’anzalnā/ (We have sent down) has been mentioned twice in due verse.

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«الزَّانِیَةُ وَالزَّانِی فَاجْلِدُوا کُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ وَلَا تَأْخُذْکُمْ بِهِمَا رَأْفَةٌ فِی دِینِ اللَّهِ إِنْ کُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْیَوْمِ الْآخِرِ وَلْیَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِنَ الْمُؤْمِنِینَ (2)»

2.“ The fornicatress and the fornicator, scourge you each one of them (with) a hundred stripes. And let not pity for

them withhold you from enforcing the sentence of Allah, if

you believe in Allah and the Last Day. And let a party of the Believers witness their punishment.”

the avoidance of committing this sin as the condition for the allegiance with the Prophet (p.b.u.h.) as, in another occurrence, the Qur’ān says: ”O Prophet! When believing women come unto thee, taking oath of allegiance unto thee that they ...will neither steal nor commit (or fornication) adultery ... ”(1) After this general statement of the verse, the first decisive and determining ordinance about fornicatress and fornicator is presented. It says:

“The fornicatress and the fornicator, scourge you each one of them (with) a hundred stripes...” To emphasize more, the Qur’ān adds:

“... And let not pity for them withhold you from enforcing the sentence of Allah, if you believe in Allah and the Last Day....”

Finally, at the end of the verse to conclude this Devine punishment, another matter is added, where it says:

“... And let a party of the Believers witness their punishment.”

As matter of fact, this verse contains 3 commandments:

1.The ordinance of punishing fornicatress and fornicator; (the purpose of fornication is unlawful sexual intercourse).

2.Emphasis on the matter of not being moved by compassion and sentiments at the time of executing divinely prescribed punishments. These sentiments and kindness yield as result only corruption and defilement in society. But to deactivate the motivations of such sentiments, the Sura brings up the issue of belief in Allah and the Day of Judgment, because the sign of belie in origin and Resurrection is absolute resignation to Allah’s commandment.The belief in the Lord of the world, Who is All-Knowing, All-Wise, makes man know

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that each commandment is based on a philosophy and wisdom and is not legislated without any reason. Having faith in Resurrection causes man to feel responsibility for violations and transgressions.

Here, there is an interesting tradition that must be noted

carefully:

The Prophet (p.b.u.h.) says: “(On the Day of Judgment) some of the rulers who have decreased one stripe from the divinely prescribed punishment will be fetched (to the place of gathering). They will be questioned why they had done such a thing. They will answer: ‘For having mercy on Your servants! ’Allah will say: “Did you show more mercy to them than I did?”

The command of throwing him into Fire will be issued. Another person who has added one stripe to the divinely prescribed punishment will be brought (to the place). He will be asked why he did such an action. He will answer: ‘For preventing then from disobeying You.’ Allah will say: ‘Were you wiser and more knowing than Me?’ Then the command will be issued of throwing him into Fire.”(1)

1.The commandment of attendance of a group of believers in the place where the judgment of punishment is carried out. The aim is not only to make the wrongdoer learn lesson, the aim is that his punishment will work as an admonition for others. In another word, considering the texture of man’s social life, a person’s ethical defilements are not limited to one person, but it influences society. For cleaning, the punishment must be carried out in public, as wrong action has become manifest.

Thus, in this way, the answer to the question that why Islam allows a man’s honour to be lost in the public becomes

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clear, because as far as the sin is not manifested and is not reported to the Islamic court, Allah, Who veils vices, does not will to unveil what is secret. But after that the wrong action is proved, and its secret is uncovered, society is defiled and the sin decreases in importance, so punishment must be executed in a way that the negative effects of the sin may be deactivated and the magnitude of the sin can be reestablished.

Essentially, in a sound society, violation of law must be counted important. Surely if that violation is repeated, that importance will be broken. Its importance will be reset only through publicly punishing the offenders.

Moreover, we must pay attention to the fact that for many of people honour is more important than the issue of bodily punishment. This very publicizing of punishment suppresses their ungovernable low desires.

world, there will be helplessness at the time of resurrection’s reckoning, and there are Allah’s rage and eternal Hell.”(1)

There have been narrated in a tradition from the Prophet (p.b.u.h) who said:

1) “When fornication increases, sudden death increases, too.” (2)

2) “Do not commit fornication, so that your wives do not get involve in fornication. Whoever violates another person’s honour his honour will be violated. You will be treated as you treat others.”(3)

3) “There are four things that if each of them exists in any house, that house will be desolate and void of blessing: A) Treachery B) Stealth C) Wine-Drinking D) Fornication.”(4)And“Fornication is one of the major sins.”(5)

Imam Sādiq (a.s.) says: “Whenever people commit four sins, they will be involved in four disasters:

1.Whenever fornication prevails, earthquakes will occur.

2.Whenever people do not pay alms-tax, quadrupeds will be demolished and blessing will be taken from grains.

1.Whenever the judgment of judicial authorities is oppressive, there will be no rain.

2.Whenever breach of promise occurs, polytheists will get (6)

victory over Muslims.”

than that of men. On the contrary, in stealth, men have more function. Thus, in the verse, the Arabic word /zāniyah/ (fornicatress) precedes the word /zānī/ (fornicator).

3.For correcting wrongdoer and protecting public chastity, bodily punishment is necessary. (“... scourge ... stripes”)

4.In a liaison and intimacy, both parties must be punished equally. (“... each one of them...”)

5.The amount of punishment must be measured by Allah.

(“... a hundred stripes...”)

6.In punishing wrongdoers, it is forbidden to be influenced by compassions and sentiments.

7.Compassion and kindness must be inside the range of religion. (“...And let not pity for them withhold you from enforcing the sentence ...”)

8.Religion is not only fasting and performing ritual prayer, but Divinely imposed limits are of the essential elements of religion, too. (“... the sentence of Allah...”)

9.By believing in origin and resurrection, rules can be

carried out firmly and decisively.

10.Carrying out the prescribed punishments is the sign of belief in Allah. (“... if you believe in Allah...”)

11.Punishment must be in a way that others take lesson. The verse says: (”...And let a party of the Believers witness their punishment.”)

12.A person who commits fornication must be both bodily and psychically punished.

13.People’s attendance is a lever to control both the judge and the executer.

14.Believers’ attendance should be used for prohibition of committing evil.

15.Only Muslims are allowed to attend the occasion of execution of Divinely-prescribed punishment.

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«الزَّانِی لَا یَنْکِحُ إِلَّا زَانِیَةً أَوْ مُشْرِکَةً وَالزَّانِیَةُ لَا یَنْکِحُهَا إِلَّا زَانٍ أَوْ مُشْرِکٌ وَحُرِّمَ ذَلِکَ عَلَی الْمُؤْمِنِینَ (3)»

3.“ The fornicator shall not marry save a fornicatress or an idolatress, and the fornicatress, none shall marry her

save a fornicator or an idolater; and all that is forbidden unto the believers.”

But some others believe that this holy sentence declares a religious and Divine ordinance, which specially intends to prevent Muslims from marrying those persons who commit fornication, because, like physical illnesses, ethical diseases are often infectious. Moreover, this is counted a shame and disgrace for pure persons.

What is more important is that the offspring who are bred by such skeptical and impure persons have an ambiguous destiny. Regarding these facts, Islam has prevented it.

This interpretation is confirmed by this sentence which consists of the sense of prohibition: “... and all that is forbidden unto the believers.”

There are many traditions stated by the Prophet (p.b.u.h.) and other infallible Imams (a.s.) in this regard that establish the validity of this interpretation indicating that this verse declares an ordinance.

Even some of great commentators have said about the occasion of revelation of this verse: “A Muslim man asked the Prophet’s permission for marrying a woman called ‘’Umm-iMahzūl’ who, in the Age of Ignorance, was notorious for immodesty and even she had hanged a flag as a sign on the door of her house. At that time, this verse was sent down and the Prophet (p.b.u.h.) answered him.”(1)

Another tradition, narrated from Imam Bāqir (a.s.) and Imam Sādiq (a.s.), says: “This verse is about those men and women who committed fornication at the age of the Prophet (p.b.u.h.). Allah prohibited Muslims from marrying them. Right now this judgment covers all people. None should marry one who commits this wrong action and is punished according to

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Divinely-prescribed measures until his or her repentance is declared.”

This is a worth-mentioning matter that many of the divine ordinances are stated in the form of predicative sentence. To state Divine ordinances in the form of imperative and prohibitive sentence is not always necessary.

By the way it must be noted that connecting ‘idolater’ to ‘fornicator’ is in fact for stating the importance of the matter. It means that the sin of fornication is equal to idolatry, because in some narrations we read that when a person commits fornication, he has no faith. The holy Prophet (p.b.u.h.) said: “Fornicator is not a believer when he commits fornication. Likewise a thief does not have faith at the time of stealing, because at the time of doing this action, his faith is taken away as shirt is taken off.”(1)

books of Islamic jurisprudence. The sentence that is issued about the one who commits incest is execution too. Rape is also a felony punishable by execution.

Of course, in some cases there are also some additional punishments other than flagging, such as exile and so on. For these punishments, we must read their explanation in the jurisprudence books.

2.Why does the word ‘fornicatress’ precede the word ‘fornicator’?

Undoubtedly this unchaste act is ugly and bad for every one, but for women it is worse and uglier, because they are more modest and decorous. If this modesty and decorousness is ruined, it will be a reason for more violent disobedience.

Moreover, although its evil consequences affect both of them, women will be affected with more evil consequences. Another possibility is that this ugly matter is more tempted by women and in many cases women are the main factor and origin of temptation.

All of these reasons have caused unchaste women to be mentioned before impure men in the above verse, but chaste women and pure men are far from all these affairs.

3.Why is punishment to be carried out in a gathering?

The above holy verse, which is in the form of imperative sentence, indicates that a group of believers must be present when the prescribed punishment of fornication is carried out. But the holy Qur’ān has not stipulated that this Islamic sentence must be carried out positively in public, but depending on conditions and interests, it may be changed; for example, only the presence of 3 or more persons is enough. It is important that the judge decides how many persons must attend the occasion.

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The philosophy of this judgment is also obvious,, because as we said before:

First: It will be a lesson for all people and it will make society pure.

Second: The shame of the offender prevents committing the wrong action in the future.

Third: When the prescribed punishment is carried out before some persons, the judge and the executers of the punishment will not be accused of taking bribe, collusion, discrimination, torturing and such like.

Fourth: The attendance of people prevents self-interest and excess in carrying out the punishment.

Fifth: It is possible that, after the execution of punishment, the wrongdoer accuses and rumours about judge and executer, but the attendance of people makes his status clear and prevents his destructive activities in the future. And there are many other advantages.

4.What was the prescribed punishment of a fornicator?

It is understood from the 15th and 16th verses of Sura AnNissā’ that before the time that the ordinance of Sura An-Nūr about adulterer and adulteress was sent down, their punishment had been life sentence (being imprisoned forever) if they were married and if they were not married they had to be punished and persecuted. (“.. .punish them both...”)

The measure of this punishment is not clear, but the concerning verse specifies mat it must be one hundred stripes. Thus, the death sentence takes the place of life sentence (being imprisoned forever) for those who are married, and the sentence of one hundred stripes takes the place of the sentence of punishment and persecution for those who are not married.

4.Going to extremes in executing the prescribed punishment is forbidden!

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Without doubt, humane and sentimental issues demand ultimate attempt to save every innocent individual from being punished. Also as far as Divine ordinances allow indulgence and pardon, wrongdoers should be pardoned. But when the crime or offence is proved and the prescribed punishment is decided, decisiveness and firmness of rule must be observed, and false sentiments, which harm the system of society, must be put away.

Specially in the concerned verse, the sentence /fī dīn-illah/ (“...from enforcing the sentence of Allah...”) is used. It means that when it is Allah’s ordinance, no one can exceed Allah, the Beneficent, The Merciful.

Here, in this verse, the overcoming of affectionate sentiments is prohibited, because most people have such a mood. It is possible that these affectionate sentiments overcome them, but it cannot be denied that there is a minority that advocates more violation and severity. The mentioned group is also, as we mentioned before, away from the path of Allah’s ordinance and these people must control their sentiments and do not exceed Allah, because that deserves to be severely punished, too.

6.How is marriage with fornicator and fornicatress

illegalized?

We have already said that the above-mentioned verses apparently illegalize marriage with fornicator and fornicatress. Of course, this ordinance is limited to men and women who were notorious for this action and have not repented. Thus, if they are not notorious for this action, or if they have withdrawn from their former deeds and have decided to be pure and chaste and have shown that they are penitent, marriage with them is lawfully permitted.

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In the second status, it is for the reason that the titles ‘fornicator’ and ‘fornicatress’ are not applied to them, because they are no longer in the previous condition. But in the first status, this stipulation is understood from the Islamic narrations and the occasion of the revelation of verse confirms it, too.

In a reputable tradition we read that Zurārah, a famous jurist, asked Imam Sādiq (a.s.) about the commentary of the Qur’ānic phrase: “The fornicator shall not marry save a fornicatress, ...”. Imam Sādiq (a.s.) said: “This verse refers to women and men who had been notorious for fornication and they were known for this evil act in the society. Today it is the same; it is not good to marry one who has been punished for fornication or is notorious for this ugly action, unless his or her repentance is declared.”(1)

7.Philosophy of Banning Fornication

We do not think that nobody is aware of gloomy consequences that cover society and individual, but a little explanation in this field is necessary: Occurrence of this evil action and its prevalence unquestionably disorder the structure of family. It makes the relationship between father and son dark and gloomy.

It increases issues having no .identity in the society, the issues who, according to experience, will become dangerous felons. This disgraceful action causes kinds of strife and quarrels between the sensual ones. Moreover,every one knows that psychic and venereal diseases, murdering offspring, abortion,and suchlike crimes are its gloomy results. In brief, if offspring of adultery increases in a society, the social

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relationships, which are based on family relations, will terribly become shaky and unstable.

To find out how important this mater is, we must imagine for a moment that if fornication is to be permissible in man's society thoroughly and marriage is to be extinct, in this condition no one would take care of infants who are born with no identity, neither in their infanthood, nor in their adulthood. Moreover these issues will be deprived of kindness and compassion, which plays an important role in struggling with violations and crimes, and human society changes into a completely bestial society which is accompanied with violation in all aspects.

Of course, this disgraceful act causes kinds of individual and social conflicts and fights between those who are capricious. The stories that have been narrated about the interior conditions of the notorious places and centers of corruption indicate this fact that sometimes the worst crimes take place along with sexual deviations.

In addition to that, experience has informed us and science has proved that this deed causes and spreads kinds of diseases. Although many organizations are prepared for struggling against its consequences, figures show that how many persons have lost and will lose their health because of this act.

This action often causes abortion, murdering of issues, and termination of generation, because such women are not willing to look after such issues of theirs and essentially the existence of offspring is a big barrier against continuity of their gloomy actions, so they always try to put an end to them.

And this chimerical theory that such issues can be gathered in some institutions that are controlled by government is not obviously practicable. It has been proved that how many problems exist in breeding fatherless and motherless children.

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Even then these brutal issues are products of an inferior quality. They are uncivilized unscrupulous wrongdoers.

Even we must not forget that the purpose of marriage is not only satisfying sexual instinct,but participation in organizing a family, spiritual familiarity and mental tranquility, training issues, and cooperation in all affairs of life are the consequences of lawful marriage. And these are not possible unless man and woman are limited and allocated to each other and that the banning of fornication should be observed.

Allah’s anger near and the doer of it is wretched and ashamed.”(1)

6.The Prophet (p.b.u.h.) said: “When fornication increases after me, sudden death does increase.”(2)

7.Imam Sādiq (a.s.) said: “Verily a person who enters his sperm in an unlawful womb on the Hereafter Day will have severer punishment.”(3)

8.The Messenger of Allah (p.b.u.h.) said: “When a man commits fornication, the spirit of faith abandons him.”(4)

9. Imam Sādiq (a.s.) said: “When fornication increases (in a society), many earthquakes occur.”(5)

10.The Prophet (p.b.u.h.) said: “There are four things that if one of them enters a home, it will destroy it, and which will not be well set-up with blessing: stealth, treachery, wine-drinking, and fornication.”(6)

11.Imam Sādiq (a.s.) said: “Do good to your fathers, so that your issues will do good to you. And abstain from people’s wives, so that your wives will be chaste (and safe).”

****

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«وَالَّذِینَ یَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ یَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِینَ جَلْدَةً وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا وَأُولَئِکَ هُمُ الْفَاسِقُونَ (4)»

«إِلَّا الَّذِینَ تَابُوا مِنْ بَعْدِ ذَلِکَ وَأَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِیمٌ (5)»

4.“ And those who accuse chaste women (with adultery)

but do not bring four witnesses, then scourge them (with) eighty stripes and do not (afterward) accept their testimony forever, and these are they that are evil-doers,”

5.“ Save those who repent thereafter and make amends, for verily Allah is Forgiving, Merciful.”

“... and do not (afterward) accept their testimony forever, and these are they that are evil-doers,”

Thus, in this way, not only such persons are heavily punished, but also their testimony and speech is invalid and invaluable in a long term, so that they cannot defame pure individuals. Moreover, the mark of impurity is set on them and they will be scandalized in the society.

This austereness in saving reputation of pure people is not limited to this case here, but it is also seen in many Islamic teachings. It indicates how extremely Islam values reputation of pure female and male believers.

Imam Sādiq (a.s.) in a tradition said: “When a Muslim accuses his Muslim brother of a matter (that is not done by him), faith will vanish from his heart as salt melts in water.”(1)

However, in view of the fact that Islam never closes the path of return to anyone, and it uses every opportunity to encourage wrongdoers to purify themselves and atone for the former errors and mistakes, in the next verse the Qur’ān adds:

“Save those who repent thereafter and make amends, for verily Allah is Forgiving, Merciful.”

Therefore, according to the traditions narrated from Imam Sādiq (a.s.) and other Imams (a.s.), by repenting both their testimony is valid in the future and the judgment of being mischievous is abrogated of them in all fields, because a person who has repented and become just again, the title of being mischievous will be taken from him.

2.The Prophet (p.b.u.h.) said: “Nothing is more liked before Allah than a faithful man and woman who regret about sin and then repent.”(1)

3.Imam Ali (a.s.) said: “Impart the pleasant odour of seeking forgiveness, so that the offensive smell of sins does not stigmatize you.”(2)

4.Imam Sādiq (a.s.) said: “The favorite servant before Allah is a well-doer who repents a lot.”(3)

Pay attention to some points:

1.What does the word ‘Ramy’ mean here?

The Arabic word /ramy/ basically means throwing stones or shooting arrows and like, and it is natural that in many cases it harms.Then this Arabic word has been used sarcastically in accusation of individuals, cursing, abusing and unfair imputation, because as if these words and speeches are like arrows that hit the body of a person and wound him. Perhaps it is for this reason that this word has been used in an absolute form in the verses under discussion and later verses. For example, it has not mentioned, “Those who accuse chaste women of adultery”, because considering verbal contexts, the word ‘fornication’ has been omitted in the concept of the word /yarmūna/. Moreover, the lack of clearly expressing it, when chaste women are mentioned, is- considered as a kind of courtesy, respect, and chastity in words.

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2.Why Four Witnesses?

We know that in Islam two just witnesses are usually enough for proving crimes and asserting rights. Even in the case of homicide when there are two witnesses, the crime is proved, but in the question of accusation to adultery four witnesses are especially necessary. The reason that witness outweighs here is possibly the fact that many people accuse others very easily and they always mar reputation and honour of individuals suspiciously or not suspiciously. Islam is rather uncompromising in this respect so that people’s honour can be saved. But in other issues, even homicide, individuals’ tongue is not so defiled.

Moreover, in homicide there is only one party, i.e. the criminal is one, but in adultery two persons are charged with the crime, and if we require two witnesses for each of them, there will be four witnesses.

This statement is the content of a tradition narrated from Imam Sādiq (a.s.). Abū Hanīfah, the famous Sunni jurist, says: “I asked Imam Sādiq (a.s.) that whether fornication is more condemnable than homicide. He said: ‘No, homicide is.’ Then I said: ‘Why are two witnesses enough in proving homicide, but fornication requires 4 witnesses?’ He said: ‘What do you say about this matter?” Abū Hanīfah could not answer explicitly. Imam said: “This is because there are two prescribed punishments in fornication, one of them is for man and the other one is for woman. So two witnesses are needed.

But in homicide only one prescribed punishment is inflicted on murderer.”(1)

Of course there are some cases of fornication for which prescribed punishment is inflicted on one party (e.g. rape and

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suchlike), but these are the exceptional instances. What is common and obvious is the one that is committed with mutual agreement, but we know that the philosophy of ordinances depends on prevailing individuals.

3.Important condition of repentance:

We have reiterated this fact that repentance is not only asking Allah’s forgiveness or feeling remorse about past deeds or even deciding to relinquish an evil act in the future, but in addition to all these things the wrongdoer must put his best foot forward to amend the past.

If he has really marred reputation and honour of a pure man or woman, he must, in order to make his repentance accepted, deny what he has said in the presence of those who have heard his accusation, so to speak, he must rehabilitate the disgraced person.

The Qur’ānic holy phrase /wa ’aslahū/ (“...who ... make amends ...”) that has come after the phrase /tābū/ (“... who repent ...”) indicates this fact that such persons must repent from their sins and then must atone what wrong they have committed. This is not right that another one accuses a person of lying in public (or by means of press or mass media) and then, in his home, when he is alone, he asks Allah’s forgiveness. Allah never accepts such repentance.

Therefore, there are some traditions narrated from the leaders of Islam as an answer to the question that whether the testimony of those who accuse someone of dishonour is accepted after they repent and are prescribedly punished; their answer is “Yes”. And when it was asked how his repentance is done, they said: “He will come to Imam (or Islamic judge) and will say: ‘I accused so and as and I repent of what I have said’.”(1)

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4.The ordinances of ‘Qathf’: (false accusation of unlawful intercourse)

In the book entitled: “Hudūd” (prescribed punishments), there is a chapter which is called: “the prescribed punishment of Qathf”. The word ‘Qathf’ (on the rhythm of ‘Hazf’) means hurling something to a far away place. But in these cases, like the Arabic word /ramy/, it alludes to dishonouring accusation of an individual. In other words, it is scurrility and foul language related to these matters.

Whenever ‘Qathf’ is done explicitly and affirmatively in any language and in any form, its prescribed punishment is 80 stripes, as it was mentioned above. If it is not explicit and affirmative, it is subject to the ordinance of discretionary punishment (the purpose of ‘discretionary punishment’ is those sins that have no definite prescribed punishment in religion, but it is up to the Islamic judge to decide the measure and the way of punishment in a certain case with regard to the characteristics of the criminal and the quality of crime as well as other conditions). Even if a person accuses a group of people of such a crime, swears at them and accuses them one by one (singly), there will prescribed punishment of Qathf for each accusation separately. But if he accuses them on the whole or altogether, and if they jointly and intemperately ask punishment for him, he will be inflicted with one prescribed punishment, but if they separately take legal action against him, for each accusation he will be imposed with one independent prescribed punishment.

This is so important that if a person is accused of such a crime and this person dies, his heirs can sue accuser and ask prescribed punishment for the accuser. Of course, since this ordinance is among the personal rights, and if an entitled person forgives wrongdoer, his prescribed punishment will be

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canceled, unless this offence is repeated so many times that reputation and honour of society is threatened, in this case this crime will be treated differently.

If two persons use bad language about reputation of each other, there will be no prescribed punishment for both of them, but they will be imposed with discretionary punishment as judge decides. Thus, no Muslim has right to answer back foul language, but he can only demand his rights through the judge of religion and asks for punishment of bad language user.

Anyway, the purpose of this Islamic ordinance is, first: saving men’s honour and reputation, and second is, preventing ample social and moral corruptions which bedevil the society, because if corrupted persons are to be free, they will swear at and accuse every one unjustly and then they are saved from punishment. In this condition, people’s reputation and honour are always at risk and even these unjust accusations make a spouse cynical of other half. And father will be skeptical of his issue’s legitimacy. In short, the existence of family will be threatened, atmosphere of suspicion and skepticism prevails society, rumour-mongers drive a roaring line, and all chaste persons will be stained in the opinion of people.

Here, there will be the demand of decisiveness, the same decisiveness which Islam has presented to these bad language users.

Yes, they must be flogged with 80 stripes as penalty for their evil and accusing swearing, so that they will never fiddle with people’s reputation and honour.

****

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«وَالَّذِینَ یَرْمُونَ أَزْوَاجَهُمْ وَلَمْ یَکُنْ لَهُمْ شُهَدَاءُ إِلَّا أَنْفُسُهُمْ فَشَهَادَةُ أَحَدِهِمْ أَرْبَعُ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِقِینَ (6)»

«وَالْخَامِسَةُ أَنَّ لَعْنَتَ اللَّهِ عَلَیْهِ إِنْ کَانَ مِنَ الْکَاذِبِینَ (7)»

«وَیَدْرَأُ عَنْهَا الْعَذَابَ أَنْ تَشْهَدَ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الْکَاذِبِینَ (8)»

«وَالْخَامِسَةَ أَنَّ غَضَبَ اللَّهِ عَلَیْهَا إِنْ کَانَ مِنَ الصَّادِقِینَ (9)»

«وَلَوْلَا فَضْلُ اللَّهِ عَلَیْکُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ تَوَّابٌ حَکِیمٌ (10)»

6.“ And (as for) those who accuse their wives (with adultery), and have (in support) no witness except themselves, then the testimony of one of them (shall be taken) four times (swearing) by Allah that verily iie is of the truthful (ones);”

7.“And the fifth (oath to be) that the curse of Allah be on him if he is one of the liars.”

8.“And it shall avert the punishment from her if she bears witness four times (swearing) by Allah that verily he is one of the liars,”

9.“And the fifth (oath) should be that the wrath of Allah be upon her if he is of the truthful (ones).”

10.“And had it not been Allah’s grace and His mercy on you, and that Allah is Oft-Pardoning, All-Wise, (you would have been ruined and undone).”

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Occasion of Revelation:

Among some of the Companions, Sa‘ad Ibn ‘Ibādeh (the great of The Helpers) told the Prophet (p.b.u.h.): “O’ Prophet of Allah! When accusing someone of this unchaste action has such a punishment that if an accuser can not prove it, he will be flogged with 80 stripes, so what can I do when I enter my home and I do see that a miscreant man is having sexual intercourse with my wife? If I wait for four persons to come and see and then testify, the time has passed and that evil man has done his job, and if I want to kill him, no one believes me without witnesses and I will be retaliated justly as a murderer; and if I tell what I have seen to judge, I will be flogged with 80 stripes.” Some minutes later his cousin (son of his uncle) by the name of Hilāl-Ibn ’Umayyah entered to report to the Prophet (p.b.u.h.) that he had seen a miscreant man with his wife at night. He explicitly said: “I have seen this fact with my own eyes and I heard their voice with my own ears.” At this time the Prophet (p.b.u.h.) became so annoyed that the sign of his unhappiness appeared in his blessed face. Hilāl said: “I see by your face how annoyed you have become, but, by Allah, I tell the truth and I hope Allah Himself helps me.” At this time Gabriel came down and revealed this verse and its following four verses to the Prophet (p.b.u.h.) and presented Muslims its real exact solution.

Here, the Holy Qur’ān has excluded some cases from the judgment of Qathf (false accusation); if a husband accuses his wife of unchaste action and says that he has seen her while she was doing sexual intercourse with a strange man, Qathf judgment will not be imposed on this husband, and, on the other hand, the husband’s claim about his wife will not be accepted without reason and witness.

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Here, the holy Qur’ān suggests a proposition that the problem will be solved justly and in a most excellent way. That proposition is that the husband must first testify four times for proving that his claim is true. As the Qur’ān says:

“ And (as for) those who accuse their wives (with adultery), and have (in support) no witness except themselves, then the testimony of one of them (shall be

taken) four times (swearing) by Allah that verily he is of the truthful (ones);”

And in the next verse the Qur’ān says:

“And the fifth (oath to be) that the curse of Allah be on him if he is one of the liars.”

Thus it implies that the husband repeats this sentences for four times, saying: he testifies by Allah that he is telling the truth in accusing his wife of adultery!

In the fifth time the husband says that: May he be cursed by Allah if he tells a lie.

Now the wife is facing a dilemma; if she confirms her husband’s words or she does not agree to deny this accusation, according to the way that is mentioned in the next verse, she will decisively be imposed with prescribed punishment of fornication. Thus in the next verse it says:

“And it shall avert the punishment from her if she bears

witness four times (swearing) by Allah that verily he is one of the liars,” And the next verse mentions:

“And the fifth (oath) should be that the wrath of Allah be upon her if he is of the truthful (ones).”

Thus, the wife testifies five times that her husband’s five-

time-declared testimony that she has committed adultery is untrue. Four times she repeats this sentence:“I testify by Allah that he is telling untruth in his accusation of my adultery.”

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In the fifth time she declares an oath saying: “Should be that she solemnly invokes the wrath of Allah upon herself if he (her accuser) is telling the truth.”

The fulfilment of this Islamic custom in Arabic is called /li‘ān/ (conjugal anathema, or imprecation) because of the word /la‘n/ (curse) mentioned in the above sentences. Doing /li‘ān/ leads to four certain judgments for these two spouses.

A) Without the formula of repudiation (divorce), they will

immediately separate from each other.

B) This wife and husband will be perpetually unlawful to each other; and there will never be the chance of a new marriage between them.

C) There will be no Qathf punishment for this husband

and the prescribed punishment of adultery for the wife.

D) The issue that is created through this phenomenon will not be related to husband, but the issue's affinity with wife remains.

Finally in the last one of the concerned verses, it says:

“And had it not been Allah’s grace and His mercy on you, and that Allah is Oft-Pardoning, All-Wise, (you would have been ruined and undone).”

In fact this holy verse is as a compact indication that puts emphasis on the above judgments, because it shows that the custom of /li‘ān/ is a Divine bounteousness that solves the problem of relationship between wife and husband in a right way.

First, it does not compel husband to be silent when he saw his wife has committed a wrong action and to withdraw from instituting legal proceedings.

Second, as soon as the accusation takes place, it does not declare wife to the prescribed punishment of adultery and it grants wife the right to defend herself.

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Third, it does not demand husband to go after four witnesses when he saw this scene and so lets the cat out of the bag.

Fourth, it divorces this wife and husband who are unable to continue their married life and even it does not allow them to be spouses with each other again in the future, because if this accusation is true, they can not psychically continue their married life and if it is a lie, wife’s sentiment is so spoiled that returning to a new life becomes difficult, because the result of such affair is animosity and hostility not chilly detachment.

Fifth, it also settles the situation of the issue.

By using a delicate, measured, and just solution, Allah has cleared up this difficult problem. He has shown His bless, bounteousness, forgiveness, and intellect towards His servants. If we contemplate this matter, we see that the main judgment

that demands four witnesses is not totally cancelled, but in case of wife and husband each of these four ‘testimonies’ are substituted for one ‘witness’ and some of its judgments are taken into consideration.

it will be against his face and reputation; moreover, it is possible that the affair ends during finding of witnesses.

On the other hand, strange persons accuse each other of this evil action very soon, but wife and husband accuse each other less. Thus, having 4 witnesses is necessary for strange persons, otherwise Qathf punishment will be carried out, but it is not the same for wife and husband. Therefore, this judgment is because of their characteristics.

2.Li‘ān, a Special Program:

According to explanations that were given in the commentary of the verses, to annul Qathf punishment of man who accuses his wife of adultery, man must testify four times by Allah that he is telling the truth. As a matter of fact, in this special case, each of these four testimonies takes place of a witness. And in the fifth time he most heartedly and willingly wishes Allah’s curse, if he tells a lie.

Considering that these regulations are usually carried out along with religious obligations in an Islamic environment, and when one person sees that he must so decisively testify by Allah in the presence of an Islamic judge, and he must curse himself, most of times this bad action (accusation) is not committed. And this prevents man from untrue accusations.

The fact that the wife must testify four times by Allah that this accusation is untrue, is to equalize the testimony of wife and husband. And, since wife is the one who is accused of adultery, she defends herself in the fifth time with a more severe sentence than that of the men and she demands Allah’s wrath if the husband tells the truth. We know that ‘La‘nat’ (curse)means not enjoying Allah’s mercy, but ‘Qadab’ (wrath) is something worse than being aloof of Allah’s mercy,because wrath demands a punishment that is more than cursing. Thus, in the commentary of Sura Al-Hamd, we said that ‘Maqdūb-i-

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‘Alayhim’ (“...not (the path) of those inflicted with Your wrath”) are persons who are worse than ‘Dāllīn’ (“...(those) gone astray.”), though ‘Dallīh’ or those who go astray do not certainly acquire Allah’s mercy.

12.“Why did not the believers, men and women, when you heard of it, think well of themselves; and say: ’This is a manifest lie’?”

13.“Why did they not bring four witnesses about it? But

since they have not brought witnesses, they are liars before Allah.”

14.“And had it not been Allah's and grace His mercy on you in the world and the Hereafter, a grievous chastisement would certainly have touched you on account of the discourse which you entered into.”

The Adventure of ’Ifk, (a Great Slander):

It is understood from all the verses 11-16 that an innocent person was accused of unchaste act at the descending of these verses, and this rumour was spread throughout the society.

When a group of hypocrites, who were apparently Muslim, also wanted to use this event maliciously for causing Islamic society harm and for the sake of their own interest and weakening the common reputation of the Prophet (p.b.u.h.), these verses were sent down and so this incident was dealt with in an unprecedented resoluteness. And so the insulting astray-goers and sinister hypocrites were firmly suppressed.

The holy Qur’ān, without mentioning the main phenomenon in this verse, says:

“Verily those who brought forward the lie are a band of you....”

Then it commiserates the believers who were very annoyed

by accusing a pure person of such an evil act, by saying:

“... Do not regard it an evil to you; nay, it is good for you. ...”

By means of it, the evil intentions of some of defeated enemies and undiscerning hypocrites were uncovered and

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these outwardly good persons who were of a bad character, were disgraced. Possibly if this event had not occurred and they had still remained unknown, they would have attacked more severely and dangerously in the future.

This event taught the Muslims a lesson that following rumourmongers will cause them lose every thing. They must firmly resist this matter.

Then, two points are mentioned in the remaining part of the verse. At first, it says:

“... Unto every man of them will be paid that which he has earned of the sin; ...”

It indicates that the great responsibility of those who led and found a sin would never prevent the responsibility of others, but every person is as responsible for a sin as he participates and shares in a conspiracy.

For the second step, the verse continues saying:

“... and as for him among them who had the greater part therein, he shall have a grievous chastisement.”

Commentators say that this person was ‘Abdullah Ibn ’Abī Maslūl, who was the chief person of ’Ifk companions. Some others have also mentioned Mastah Ibn ’Ithāmah and Hassān Ibn Thābit as the referent of this concept.

Anyway, the one who was more active than others and set off the flames of ’Ifk and is considered as the leader of the group will be imposed with a punishment as great as his sin is great.

****

Then, in the next verse, the believers who were deceived in this affair and were influenced by this group are severely reprimanded through a few verses. At first, it says:

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“Why did not the believers, men and women, when you heard of it, think well of themselves; and say: this is a manifest lie?”

It means those why believers did not think good of other believers, who are as their own selves, when they heard hypocrites’ words about their faithful persons, and why they did not say that it was a great and manifest slander.

They knew the evil and notorious background of these hypocrites. They were certain out of various contexts that such an accusation was impossible. They were well aware of that accused person’s chastity. They knew the plots which were planned and were carried out against the Prophet (p.b.u.h.). Nevertheless, they must be reprimanded that they heard such false rumours and they remained silent, the worse was when they consciously or unconsciously spread it!

It is interesting that instead of asking believers to think good of the one who is accused of this calumny, it says they must think well of themselves. This way of speaking means that believers are of one essence, and if one of them is accused, it is as though all of them were accused. They are like the limbs of each other, if world brings harm to one of the limbs, the other limbs do not stay calm and indifferent. As one is to defend himself against accusations, one must defend his religious female and male brothers.

The use of the word /’anfus/, in such cases, also is seen in other verses of the holy Qur’ān, including Sura Al-Hujurāt No. 49, verse 12 which says: “... and find not fault with your own selves ...”. And that its emphasis is put on ‘ the believers, men and women’ shows that Faith is a quality that can prevent evil thinking and suspicions.

****

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Up to now those believers were spiritually and morally reprimanded and rebuked, because on the whole it was not its time for the believers to be silent against that evil calumny or to be puppet of benighted rumourmongers.

Then, in this verse the subject is judicially paid attention, where it says:

“Why did they not bring four witnesses about it? But since they have not brought witnesses, they are liars before Allah.”

This reprimand shows that the commandment of producing four witnesses as well as ‘Qathf punishment’, if witnesses are not produced, had been revealed before the verses of ‘Ifck’.

But,why the Prophet (p.b.u.h.) did not proceed to carry out this prescribed punishment is clearly answered. If people do not cooperate, the execution of such an affair is not possible, because tribal bigoted relationships sometimes make negative resistances to be temporarily brought about against carrying out some judgments. This event, as the history indicates, happened in the same way.

****

Finally,all these reprimands are concluded in the next holy verse, when it says:

“And had it not been Allah's and grace His mercy on you in the world and the Hereafter, a grievous chastisement would certainly have touched you on account of the discourse which you entered into.”

With regard to the matter that the Qur’ānic word /’afadtum/is derived from the word /’ifādah/, meaning pouring water out increasingly, and it is also sometimes used to mean sinking into water, it is understood froni this phrase that the rumour of such a calumny spread so much that it also enveloped all believers.

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«إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِکُمْ وَتَقُولُونَ بِأَفْوَاهِکُمْ مَا لَیْسَ لَکُمْ بِهِ عِلْمٌ وَتَحْسَبُونَهُ هَیِّنًا وَهُوَ عِنْدَ اللَّهِ عَظِیمٌ (15)»

«وَلَوْلَا إِذْ سَمِعْتُمُوهُ قُلْتُمْ مَا یَکُونُ لَنَا أَنْ نَتَکَلَّمَ بِهَذَا سُبْحَانَکَ هَذَا بُهْتَانٌ عَظِیمٌ (16)»

«یَعِظُکُمُ اللَّهُ أَنْ تَعُودُوا لِمِثْلِهِ أَبَدًا إِنْ کُنْتُمْ مُؤْمِنِینَ (17)»

«وَیُبَیِّنُ اللَّهُ لَکُمُ الْآیَاتِ وَاللَّهُ عَلِیمٌ حَکِیمٌ (18)»

15.“When you received it with your tongues, and uttered

with your mouths what you had no knowledge of, and you

counted it a trifle; while in the sight of Allah it is very great.” not right of us to speak of this: glory be to You (O’ Lord)! This is a great calumny’?”

16.“And why did you not, when you heard it, say: ‘It is

17.“Allah admonishes you that you should never repeat the like of it for ever, if you are (true) believers.”

18.“And Allah makes clear to you the signs: and Allah is knowing, Wise.” Verses

You considered it a tiny thing while it is very great with Allah. The verse says:

“When you received it with your tongues, and uttered with your mouths what you had no knowledge of, and you counted it a trifle; while in the sight of Allah it is very great.”

Actually this verse refers to their 3 great sins that were related to the affair:

First, they embraced and admitted this rumour by taking it from the tongues of each other.

Second, they spread this rumour and recited it for others, while they were not certain of it.

Third, they regarded it as an easy trifle act. It was not only about the reputation and honour of two Muslims, but also it involved the reputation of the Islamic society (thinking too little of rumour and using it as an amusing tool).

It is interesting that in one place the phrase (“...with your tongues...”) is used and in another place the phrase (“...with your mouths ...”) is used. Although all words are uttered through tongue and mouth, the verse refers to the matter that neither their admission nor their distribution of this rumour was based on any reason. They only fell back on words that were nonsense, baseless and resulted from the movement of the tongue and the mouth.

****

Since this event was a very important incident but a group of Muslims had considered it trifle, it is again in this verse emphasized, and they are once more faced with reprimand and their souls are scourged more firmly. It says:

“ And why did you not, when you heard it, say: ‘It is not right of us to speak of this: glory be to You (O’ Lord)! This is a great calumny’?”

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In fact they were rebuked, because they did not regard the accused ones with a good consideration, but here it is said that not only they must regard them good, but also they must not have expressed such a calumny, let alone they themselves proceed to spread it.

They must have got wondered at such a great calumny. They must have remembered the pureness of Allah and have sought refuge to Him for being not involved in spreading this rumour of calumny.

Nevertheless, they took it lightly by saying it is easy to do

it, and they touched off it, and became the puppet of rumourmongering and conspiring hypocrites.

We will, if Allah wills, discuss the importance of sinful rumour-mongering and its motivations and how to struggle against it. We will also mention in detail some points in the commentary of later verses.

****

Since in the next verse the story of ‘’Ifk’ is mentioned and the gloomy agonizing consequences of rumour-mongering and slandering reputation of pure persons are brought up, the Qur’ān says:

“Allah admonishes you that you should never repeat the like of it for ever, if you are (true) believers.”

If an individual does not go after such great sins, it means this individual is faithful. As a matter of fact the above verse outlines one of the principles of repentance, because merely being regretful of the past is not enough, and decision for not repeating it in the future must be taken, too.

****

To give caution that these words are not some common or usual ones and it is Allah, the All-Knowing and Wise, Who

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has stated this to make some great facts clear. The next verse explains some crucial truths:

“And Allah makes clear to you the signs: and Allah is knowing, Wise.”

Allah is aware of our needs, evil and good deeds as His knowledge demands and He modulates His commandments and ordinances to it as His Wisdom demands.

3.Imam Sādiq (a.s.) said: “Do not you get satisfied and pleased that you perform ritual prayers, pay amis-tax, and keep your tongue and then enter Paradise.”(1)

4.Ibn Abbās said: “The Messenger of Allah (p.b.uJi.) once said: ‘May Allah bless one who keeps his tongue, knows circumstances of his era, and his way is a straight path’.”(2)

5. Imam Ali (a.s.) said: “The slip of the tongue is more painful than the harm of spearhead.”(3)

6. Imam Ali (a.s.) said: “The slip of the tongue is the severest perdition.”(4)

7.The Prophet (p.b.u.h.) said: “The worst person is the one of whose tongue people are afraid.” (5)

8. Imam Sādiq (a.s.) narrated from his great father, Imam Sajjād Ali-ibn-il-Hussayn (a.s.), who said that his father, Imam Ali (a.s.), retold that the Prophet (p.b.u.h.) said: “Tongue will be so chastised that no other limb will be punished (in that way). Then the tongue will say: ‘Oh Allah, you have punished me in a way that none of other limbs has been chastised so.’ Allah will say: ‘You, tongue, have uttered words that have reached east and west and because of that many honorable bloods have been shed, people’s properties are plundered, and people’s reputation is marred. I swear by My Glory that I punish you in a way that I have not chastised other limbs’.”(6)

9. Imam Ali (a.s.) said: “Hell-dwellers are inspire because of tongue, and the dead will merit and deserve light because of

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tongue. Then keep your tongue and make it busy with uttering Allah’s name.”(1)

10.Imam Ali (a.s.) said: “The tongue is a beast of prey. If you release it, it attacks and bites.” (2)

11. Imam Ali (a.s.) said: “There are many persons whose tongue caused them annihilation.”(3)

12. ’Abī Bakr said: “I heard the Prophet (p.b.u.h.) said: ‘Verily most of man’s faults are caused by his tongue’ .”(4)

13.The Prophet (p.b.u.h.) said: “Muslim is the one from whose tongue and hand people are saved, and believer is the one to whom people can entrust their blood and properties.”(5)

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«إِنَّ الَّذِینَ یُحِبُّونَ أَنْ تَشِیعَ الْفَاحِشَةُ فِی الَّذِینَ آمَنُوا لَهُمْ عَذَابٌ أَلِیمٌ فِی الدُّنْیَا وَالْآخِرَةِ وَاللَّهُ یَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ (19)»

«وَلَوْلَا فَضْلُ اللَّهِ عَلَیْکُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ رَءُوفٌ رَحِیمٌ (20)»

19.“Verily those who love that indecency should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter; and Allah knows, while you do not know.”

20.“And had it not been for the grace of Allah and His mercy on you, and Allah is Compassionate, Merciful, (you would have been chastised).”

“Verily those who love that indecency should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter;...”

It is worth-studying that the verse does not say: those who spread indecency, but it says “Verily those who love that indecency should be spread’, and this is The ultimate emphasis on this field.

In other words, it says it must not be thought that such insistence and emphasis is just for the sake that the wife of the Prophet (p.b.u.h.), or someone as important as her, is accused, but if such a thing happens to anyone and to every faithful person, this emphasis and insistence will be applied to that person, because other aspects will be added to it.

By the way, we must pay careful attention to the fact that spreading indecency is not allocated to only spreading false baseless accusation of a faithful man and woman and to accuse them of an unchaste action. This is one of its examples and it is not limited to it. This phrase has got a wider concept that involves every kind of dissemination of corruption, spreading indecency and giving help to its development.

Of course, in the holy Qur’ān, the Arabic word /fāhišah/,or /fahšā/, is mostly applied to sexual deviations and obscenity in honour, (defilements of honour), but philologically, as Rāqib says in the book Mufradāt, ‘Fuhsh’, ‘Fahshā’, and ‘Fāhishah’ refer to any behaviour and speech that the obscenity of it is very bad and great. And, in the holy Qur’ān, it is sometimes used in the same vast meaning, such as the verse which says: “And those who shun the great sins and indecencies, ...”(1)

Thus, the extent of the concept of the verse gets completely clear.

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But, the sentence “... theirs will be a painful punishment in the world...” may refer to religiously prescribed punishments, social reactions, and individual gloomy consequences that in this very world will catch those who commit these actions. Moreover, their deprivation from the right of testimony and their condemnation to disgrace and iniquity are also its other worldly signs.

The agonizing punishment of the Hereafter is Hell Fire, Divine wrath and fury, and not enjoying Allah’s bless.

At the end of the verse, it says:

“... and Allah knows, while you do not know.”

Allah is well aware of the gloomy consequences and fatal results of spreading indecency both in the world and the Hereafter, but we are not aware of its different dimensions.

He does know in whose heart the interest and love of committing this sin lies. He knows those who carry out this evil action under beguiling names, but we do not know them. He knows how to reveal His ordinances to prevent this wicked and indecent action.

In the last verse in question, that is the last verse which is about ‘Ifk’, ‘struggling with indecency’, and ‘Qathf, again emphasis is put on the fact that: Had it not been for the grace of Allah and His mercy unto you, and if Allah were not Clement, Merciful on you, He would have sent such a great and painful chastisement upon you in this world that your life could be ruined. The verse says:

“And had it not been for the grace of Allah and His mercy on you, and Allah is Compassionate, Merciful, (you would have been chastised).”

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Pay attention to some matters:

1-What is Spreading Indecency?

Since man is a social creature, the great community in which he lives, from one point of view, is like his home and its enclosure are counted as that of his home. The pureness of society helps his pureness and its defilement helps his defilement. Consequently, Islam is against anything that pollutes the atmosphere of the society and severely struggles with anything that defiles it.

If we see that backbiting is severely struggled with in Islam, one of its philosophies is that backbiting divulges secret faults and dishonours society.

If we see that it is commanded to hide faults, one of its reasons is to prevent sin from being common and widespread.

We see that open and seen sin is more important than hidden and covered sin. It is so important that Imam Ridā (a.s.) says: “One who disseminates sin is rejected and one who hides sin is divinely forgiven.”

If we see that in the above verses spreading indecency is severely reprimanded and condemned, is also because of this.

Essentially sin is like fire. When this fire is stirred in a part of society, it must be tried to put off the fire or at least to encircle it. But if we spread fire and move it from one part to the other part, fire will increase and no one can control it.

Moreover, the importance of sin in the opinion of people and saving the superficial aspect of society are great bars against corruption. Spreading slander and sin and pretending wickedness unbar it, belittle the sin and make being involved in it easy.

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The Holy Prophet (p.b.u.h.) in a tradition said: “One who disseminates a wickedness is like one who has first (committed and) established it.”(1)

Also there is a tradition that says: “One day a man came to Imam Mūsa Ibn Ja‘far (a.s.) and said: ‘May I lay down my life for you!One of brothers retold me something about a religious brother, the thing which I disliked. I asked him (that religious brother), but he denied it, while some of trustworthy persons narrated this.’ Imam said: ‘When something bad is told about your brother, do not believe your eye and ear. Even if 50 persons take oath that he has done it and he says he has not done it, accept him. Do not disseminate anything that causes him disgrace and slander in society. If you do it, you will be one of those about whom Allah says: ‘Verily those who love that indecency should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter...(2)’.”(3)

It is also necessary to mention that ‘spreading indecency’ has got different forms:

Sometimes there are centers that cause corruption and disseminate wickedness. Sometimes the case is in the form of providing people with means of sin, or encouraging people to commit wrong action. Finally the result is being no more decent and modest and then they commit sin in public. All of these are examples of ‘spreading indecency’, because the concept of this phrase is vast and extensive.

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2-The Calamity of Rumour-mongering:

Vamping and circulating false rumours is one of the main branches of conspirators’ psychological warfare. When enemy cannot bring damage to the other party face to face, it resorts to spreading rumour. In this way enemy worries public opinion and makes people self-busy, so people are diverted from their main and crucial issues.

Rumour vamping is one of the ruinous weapons to mar the reputation of pure and good persons and to scatter people who are around them.

In the concerning verses, according to the famous occasions of revelation, for weakening and marring the reputation of the Messenger of Allah (p.b.u.h.), some hypocrites fabricated and circulated the most unfair rumour. And, using a proper opportunity, they expressed doubts about pureness of some of the wives of the great Prophet of Islam (p.b.u.h.). For a relatively long period, they upset Muslims so much that the real and steadfast believers twisted like the person who is bitten by a snake. And then the divine revelation was sent down to help them and it castigated the hypocrites so much that others would take lessen.

Though in societies in which there is political repression, spreading rumour is considered a kind of campaigning, other motivations such as retaliation, settlement of personal accounts, ruining public trust, marring some great persons’ notability, and deviating people from thinking about political issues are also counted as the main factors of mongering rumour.

This is not enough for us to know what motivation is the cause of fabricating rumour,but it is important to give warning to people to avoid being puppet of rumour-fabricators and the factor of its circulation, and so they do not get the means of society destruction provided. People must be aware that when

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they hear a rumour, they must bury it immediately; otherwise we have made the enemy happy and successful. Moreover, we will be imposed with painful punishment of the world and the Hereafter, which has been mentioned in the above verses.

3-Sin should not be counted trifle:

One of the issues that were reprimanded in the above verses was that people commit a sin, such as spreading calumny and slander, while they consider it rather little.

Verily belittling sin is itself one of the sins. A person who commits a sin, and then magnifies it and is upset by his action, tries to repent and make amends, but a person who belittles sin and even sometimes he says: “How blessed I am, because I have only committed this sin”, is in a dangerous path and still he continues his sin.

Thus, Imam Ali (a.s.) in a tradition said: “The severest sin (1) is the sin whose committer considers it light.”

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in their first steps, man will get alerted when the die is cast. Thus when the first temptations of spreading lewdness or any sin get manifest, they must be immediately withstood, so that defilement does not get prevalent.

In the first verse, addressing the believers, it says:

“O you who believe! Do not follow the steps of the Satan.

And whoever follows the steps of the Satan, then verily he commands indecency and wrong....”

If ‘Shaytān’ is interpreted into the vast meaning of the word, as any ‘ruinous, felonious, cunning creature’, the extensiveness of this warning in all dimensions of life becomes clear.

A pure and faithful man can never be all of a sudden involved in corruption, but it is done step by step:

First step: hobnobbing and getting familiar with wicked persons

Second step: attending their parties

Third step: thought of sin

Fourth step: committing questionable examples and errors

Fifth step: committing lesser sins

Finally he will do the worst sins and he is just like a person on whom an offender’s yoke is laid and the offender leads him to precipice step by step, so that he falls down and will be ruined. Yes, these are ‘the footsteps of the Satan’.(1)

Then the verse refers to one of the most important Divine favours and blessings which are bestowed on man in the path of guidance. It says:

“... Had it not been Allah’s grace and His mercy on you, not one of you would have ever been pure. But Allah

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purifies whom He pleases; and Allah is All-Hearing, All-Knowing.”

Undoubtedly, Divine grace and bless rescue men from defilements, sins and deviations, because He has conferred, on one hand, the gift of intellect and, on the other hand, the grace of the existence of the Prophet (p.b.u.h.) and ordinances that have been sent down by revelation. Moreover, His special help, and supernatural aids that cover deserving, receptive, and apt men are the most important factors of purification and cleanness.

The Qur’ānic holy phrase /manyašā’/, as we have said repeatedly, does not mean unreasonable will and desire, but Allah does not do any guidance and does not confer any grace, unless attempt and exertion is carried out by servants. One who has decided to go this path and tries, Allah will hold his hands, saves him from devils’ temptations and so leads him to the destination.

In other words, Divine grace and bless has sometime religious aspect, that has come forth through mission of prophets, revelation of heavenly books, legalization of ordinances, glad tidings and warnings. And it is sometime genetic or inherent, that comes forth through Divine spiritual helps. The verses in question (out of indication of the sentence ‘man yashā’) mostly concern the second section.

Meanwhile, we must pay attention that the words ‘Zakāt’ and ‘Tazkiyah’ originally mean ‘to grow’ and ‘to cause to grow’, but in most cases they have been applied in the sense of: ‘to become clean’ and ‘to clean something’. They may have one root, because no growth and development occurs when evils and corruptions are not got rid of.

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«وَلَا یَأْتَلِ أُولُو الْفَضْلِ مِنْکُمْ وَالسَّعَةِ أَنْ یُؤْتُوا أُولِی الْقُرْبَی وَالْمَسَاکِینَ وَالْمُهَاجِرِینَ فِی سَبِیلِ اللَّهِ وَلْیَعْفُوا وَلْیَصْفَحُوا أَلَا تُحِبُّونَ أَنْ یَغْفِرَ اللَّهُ لَکُمْ وَاللَّهُ غَفُورٌ رَحِیمٌ (22)»

22.“And let not those who possess dignity and ease among you swear against giving to the near of kin and the needy, and fugitives for the cause of Allah. And they should

pardon and overlook. Do you not like that Allah should forgive you? And Allah is Forgiving, Merciful.”

as the deceased Tabarsī, have narrated it from Ibn Abbās and other persons, and it is general.

But some Sunni commentators insist that this verse is revealed about Abū Bakr who terminated his financial help to Mastah Ibn ’Athāthah, his maternal aunt’s son or his sister’s son, who helped to the circulation of ’Ifk. However all pronouns that are used in the verse are plural. This matter shows that a group of Muslims decided to put an end to their helps unto these wrongdoers, and this verse prohibited them from this decision.

Anyway, we know that the verses of Qur’ān are not limited to occasion of revelation, and they involve all believers till Doomsday. The holy verse implicitly recommends Muslims not to be influenced by hot vehement feelings and they should not make rough and excessive decisions against wrongdoers’ errors and faults.

With regard to this occasion of revelation, we return to the

commentary of the verse. The holy Qur’ān says:

“And let not those who possess dignity and ease among

you swear against giving to the near of kin and the needy, and fugitives for the cause of Allah....”

This way of saying shows that a group of those who were involved in ’Ifk were from among the Emigrants in the way of Allah. They were deceived by hypocrites and because of their past records Allah did not allow them to be ostracized from Islamic society and He did not let the Muslims decide some horrible things about them that were more than the limit they deserved.

Meanwhile the Qur’ānic holy phrase /lā ya’til/ is whether derived from the word /’iliyyah/ (on the rhythm of /‘itiyyah/), meaning to take an oath, or from the word /‘alw/ (on the rhythm of ‘Dalw’), meaning to abandon and to shrink. Thus,

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the verse, according to the first meaning, prohibits taking an oath to terminate such helps. And, according to the second meaning, the verse precludes withdrawal of such action. Then to encourage Muslims to continue such good deeds, it adds:

“... And they should pardon and overlook....”

As we expect Allah’s forgiveness, we must not forget to forgive others. The verse continues saying:

“... Do you not like that Allah should forgive you? And Allah is Forgiving, Merciful.”

It is interesting that, on one hand, the companions of ’Ifk were severely reprimanded, but, on the other hand, to prevent extremists from resorting to measures beyond the norm and to control their feelings, 3 sentences, each of which is more interesting and remarkable than the others, were used: first, it is ordered to be forgiving and condoning. Then it says: “... Do you not like that Allah should forgive you? ...”, (so you must forgive). Finally, two of Allah’s attributes that are ‘Forgiving’ and ‘Merciful’ are mentioned as an emphasis. It indicates that they could not be more legalistic than Allah’s commandment. Allah,Who Himself has issued this judgment, is Forgiving and Merciful. He enjoined them not to terminate the helps, so what did they want to say?

Undoubtedly, all Muslims who were involved in ’Ifk affair did not have a before-hand scheme, but some pseudo-Muslim hypocrites set it and a group of deceived Muslims followed them. Certainly all of them were on the wrong side of the law and were guilty, but there were a lot of differences between these two groups. They could not be treated alike.

Anyway, the above-mentioned holy verses are today and tomorrow a great lesson for Muslims and all future generations; when some persons commit a sin or make a mistake we must not exceed in the limits of punishment.They must be excluded

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from Islamic society and must not be barred from helps so that they resort to enemy and become one of foes.

The above verses, in fact, portray the balance of Islamic repulsion and attraction; the verses of ’Ifk and the severe punishment of those who made false statements about people’s wives compose the great power of repulsion. The verse in question, that mentions Allah’s mercifulness, forgiveness, and clemency, represents the attraction!

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«إِنَّ الَّذِینَ یَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ لُعِنُوا فِی الدُّنْیَا وَالْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِیمٌ (23)»

23.“Verily those who accuse chaste, believing women unaware (of evil), are cursed in this world and the Hereafter, and for them shall be a grievous chastisement,”

(‘believing women’). In this way it is indicated how oppressing and unfair is accusing these persons of inadmissible accusations and this action deserves a great punishment.(1)

By the way, the application of the Qur’ānic word /qāfilāt/ is an interesting meaning. It specifies the ultimate of their pureness from any deviation and unchasteness. It means that they are so heedless of sexual defilements that as if they are not at all aware of it. For sometimes the attitude of a person toward sin is in a way that thought of sin goes out of his mind, as if there were not existed at all such an action. This is the supreme grade of piety.

Another possibility is that the purpose of /qāfilāt/ is the women who are not aware of the unjust accusations attributed to them; therefore, they do not defend themselves. So, this verse mentions a new matter about such accusations, because the pervious verses referred to the calumniators who could be recognized and then would be punished, but, here, the rumourfabricators, who have hidden themselves from punishment and religiously prescribed punishment, are brought up. The Qur’ān implies that they should not think that by this action they can escape from the Divine punishment forever. Allah, the Almighty, curses them in the world and, in the Hereafter, they will have an awful chastisement.

With regard to the fact that the above verse is placed after the story of ’Ifk, and it seems that its revelation had some relation with this affair, but like,many verses that are sent down for a special case and their content is general, this verse is also not limited to a certain case.

It is strange that some commentators such as Fakhr-i-Rāzī, in his book: ‘Tafsīr-i-Kabīr’ and some others insist that the

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content of this verse is limited to calumniation of the Prophet (p.b.u.h.)’s wives. They mainly equal this sin to paganism and consider the word /lu‘inu/ (cursed), mentioned in the verse, as reason for it.

Of course calumniation is a great sin and if it is about the wives of the Prophet (p.b.u.h.), it is greater and more cardinal, yet it does not by itself bring paganism. Thus, the Prophet (p.b.u.h.) did not treat those who were involved in that affair as apostates, but, as we explained in the commentary of the holy successive verses, he recommended the Muslims to be being merciful toward them and not to be excessively violent toward them, which is not consistent with paganism.

The word /la‘n/ is ‘being away from Allah’s bless’, which is applied to pagans and those who commit cardinal sins. Therefore, in the verses that are about the punishment of Qathf (in the ordinances of /li‘ān/ (conjugal anathema)), the word /la‘n/ has been applied two times about liars.

In Islamic narrations, the word /la‘n/ (curse) is frequently applied to those who commit great sins. The tradition which says: “Allah has cursed ten groups concerning wine...”(1) is very famous.

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﴿24 ﴾ یَومَْ تشَْهَدُ عَلَیْهِمْ أَلْسنِتَُهُمْ وأََیْدِیهِمْ وأََرْجُلُهُم بمَِا کَانُوا یَعمَْلوُنَ

24.“On the day when their tongues and their hands and their feet testify against them as to what they used to do.”

and other limbs testify and when testimony of hand and foot discovers truths and they say what they must say, then tongue moves and confesses the sins.

Imam Bāqir (a.s.) said: “This testimony of the limbs is not against the believers, but it is against someone whose punishment is inevitable.”(1)

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«یَوْمَئِذٍ یُوَفِّیهِمُ اللَّهُ دِینَهُمُ الْحَقَّ وَیَعْلَمُونَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِینُ (25)»

25.“On that day Allah will pay them their just due, and they will know that Allah, He is the (very) Manifest Truth.”

«الْخَبِیثَاتُ لِلْخَبِیثِینَ وَالْخَبِیثُونَ لِلْخَبِیثَاتِ وَالطَّیِّبَاتُ لِلطَّیِّبِینَ وَالطَّیِّبُونَ لِلطَّیِّبَاتِ أُولَئِکَ مُبَرَّءُونَ مِمَّا یَقُولُونَ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ کَرِیمٌ (26)»

26.“Impure women are for impure men, and impure men for impure women. Good women are for good men, and good men are for good women; such are innocent of that which they say: For them is forgiveness and a bountiful provision.”

2.It is possible that the purpose of the verse is intellectual, doctrinal, ethical conformity, so as to say that man and wife must be matching and soft-hued with each other. It means that every person naturally seeks an individual of the same wavelength. In other words, vile persons are after evil ones and on the contrary good persons are after good ones. The verse says:

“Impure women are for impure men, and impure men for impure women. Good women are for good men, and good men are for good women;...”

3.It is possible that the purpose of the verse is stating a religious ordinance, meaning that marriage of good persons with malicious ones is unlawful. It is like the third verse of this Sura, which says: “The fornicator shall not marry save a fornicatress or an idolatress ...”. Imam B1 āqir (a.s.) in a tradition confirms this meaning, too.(1)

Therefore, the words ‘Khabīthāt’ and ‘Khabīthūn’ refer to women and men who are unchaste and, on the contrary, the words ‘Tayyibāt’ and ‘Tayyibūn’ refer to chaste women and men, and the purpose of the verse is apparently this.(2)

In the end, the verse refers to the recent group that is pure men and women. It is said:

“... such are innocent of that which they say ...”

Therefore Divine pardon and forgiveness as well as valuable sustenance awaits them. The verse concludes:

“... For them is forgiveness and a bountiful provision.”

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“Yes.” That man said: “Except her no one lives in the house, and except me no servant she has!” The Prophet (p.b.u.h.) said: “Do you like to see your mother nude?”The man said: “No.” Then the Prophet (p.b.u.h.) said: “So ask permission.”

There is another narration in which the Prophet (p.b.u.h.) prohibited men from entering the houses in which women’s guardians are not present.(1)

In narrations we read that we must ask permission for three times so that those people in the house may have time enough to get ready. (Of course, permission is asked only for entering others’ house. Man can enter his house without prior notice.) For saving a person who is sinking in the water, the oppressed and one who is trapped in fire no permission is needed.(2) Whenever the Prophet (p.b.u.h.) wanted to enter a house, he did not stand in front of its door for asking permission, but he stood either on the left or right so that his blessed look 3 might not fall inside the house.

In another authentic narration we read that when the Prophet (p.b.u.h.) wanted to enter the house of his daughter, Fātimah (a.s.), he put his hand on the door and then pushed it aside a little. Then he said: “Peace be upon you!” Fātimah (a.s.) answered her father. Then the Prophet (p.b.u.h.) said: “May I enter?” Fātimah (a.s.) said: ”Yes, O’ Messenger of Allah (p.b.u.h.)!” The Prophet (p.b.u.h.) said: “May my companion enter the house, too?” Then she said: “I have no veil on my head.” When she veiled herself in an Islamic way, the Prophet (p.b.u.h.) made salutation again and Fātimah (a.s.) answered. Again he (p.b.u.h.) asked permission for himself. And after her

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agreement, he asked permission for his companion, Jābir Ibn‘Abdullāh.

This tradition shows well how exactly the noble Prophet (p.b.u.h.), who was a paragon for common Muslims, observed these matters.

Even in some narrations we read that 3 times we must ask permission. The first time for hearing the voice of the person who asks permission. The second one is for getting ready. The third one lets the household to issue permission or not.

Even some say that some time must be passed between each time of getting permission so that if landlord has not worn a proper clothing, or he is in a state that he does not like anyone to see, or sometimes room is messed up, or there are some secrets in the house that must not be discovered, he may have time to get ready. And if he does not give permission, we must leave him without getting upset.

Anyway, we must always withdraw anything that may

violate modesty or reverence.

Thus in this noble verse, some of proprieties and social orders of Islam that have a very close relation with the issues of saving common chastity are stated, and that is how to enter people’s homes and how to ask permission for entrance.

The verse says:

“O you who believe! Do not enter houses other than your own houses until you have asked permission and saluted those in them. ...”

So, in this way the announcement of your decision to enter the house is expressed beforehand and the household’s agreement is always achieved.

It is interesting that,here, the Arabic phrase /tasta’nisū/ has been used, not the word ‘Tasta’ǒinū’, because the second word only refers to asking permission, but the first word which is

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derived from the Arabic word /’uns/, implies a permission that is along with kindness, familiarity, and truthfulness. It shows that even begging permission must be done politely, friendly and without any violation.

Thus if we split the sentence, many of customs that are related to this matter are summarized in it. It means not to cry, not to knock at the door hard, not to use harsh obscene words for begging permission, and also that when permission is given we must not enter the house without greeting, a salutation that is the sign of peace, tranquility, and messenger of kindness and friendship.

It is worth-studying that this ordinance,whose humane and sentimental aspect is clear, is accompanied with two sentences: /ǒālikum xayrun lakum/ (“That is better for you”), and /la‘allakum taǒakkarūn/ (“... so that you might be admonished”). This way of statement indicates that such ordinances are rooted in humane sentiments, ration, and intellect. If man contemplates them, he will get aware that they are good for him. The verse continues saying:

“... That is better for you, so that you might be admonished.”

Anyway, purification and self-edification are achieved through observing people’s rights and applying Islamic customs. When we want to enter common centers, we must remember Allah and we must know that Allah watches our thoughts and behaviour. The Qur’knows what you proclaim reveal what you conceal.”ān says: “... and Allah knows what you proclaim reveal what you conceal. (1)

****

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«فَإِنْ لَمْ تَجِدُوا فِیهَا أَحَدًا فَلَا تَدْخُلُوهَا حَتَّی یُؤْذَنَ لَکُمْ وَإِنْ قِیلَ لَکُمُ ارْجِعُوا فَارْجِعُوا هُوَ أَزْکَی لَکُمْ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِیمٌ (28)»

28.“And if you find no one therein, still do not enter them until permission is given to you. And if it is said to you:

‘Go back’, then go back, for it is purer for you; and Allah is cognizant of what you do.”

It refers to the matter that we must not get upset because of a negative answer. Maybe the landlord is in a condition that he does get displeased if we see him in that way. Or his home or his room is not ready for receiving any guest.

Since when we hear a negative answer, we become curious to know its reason and so we start thinking of looking from some hole or eavesdropping in order to find out some secrets from the inside of the house; at the end of the verse, it says:

“... and Allah is cognizant of what you do.”

****

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«لَیْسَ عَلَیْکُمْ جُنَاحٌ أَنْ تَدْخُلُوا بُیُوتًا غَیْرَ مَسْکُونَةٍ فِیهَا مَتَاعٌ لَکُمْ وَاللَّهُ یَعْلَمُ مَا تُبْدُونَ وَمَا تَکْتُمُونَ (29)»

29.“(It is) no sin for you that you enter uninhabited

houses wherein you have some goods, and Allah knows what you reveal and what you conceal.”

«قُلْ لِلْمُؤْمِنِینَ یَغُضُّوا مِنْ أَبْصَارِهِمْ وَیَحْفَظُوا فُرُوجَهُمْ ذَلِکَ أَزْکَی لَهُمْ إِنَّ اللَّهَ خَبِیرٌ بِمَا یَصْنَعُونَ (30)»

30.“Tell the believing men to lower their gaze and guard their modesty. That is purer for them, verily Allah is AllAware of what they do.”

Occasion of Revelation:

In Kāfī book there is a narration by Imam Bāqir (a.s.) about the occasion of revelation of this noble verse. A young man of The Helpers met a woman on his way while her veil was put behind her ears (naturally some part of her neck and breast was visible). The woman’s face attracted the young man and he gazed at her and when the woman passed by him he was still looking at her while she was going her own way. Then he entered a narrow alley, and still he was looking behind himself, when suddenly his face hit against the wall and the sharp point of a bone, or a piece of glass, that existed in the wall cut his face! Then the woman went away when the young man came to his senses and saw that blood was pouring forth from his face and his clothes and chest were stained with blood. He became very displeased. He said to himself: “I take oath by Allah that I will go to the Prophet (p.b.u.h.) and retell him this event.” When the Prophet (p.b.u.h.) saw him, he asked the young man what the matter was. The man told him the event. At this time Gabriel, the harbinger of Allah’s revelation, came down and brought the above verse.(1)

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It is worth-studying that the holy Qur’ān does not specify the thing that a person must cast down gaze from (so as to say complement of the verb is omitted), in order that it will be a general rule; that is, one must cast down gaze from whatsoever is unlawful to look at.

But, with regard to the context of these verses, specially the following verse that mentions veil, it will be clear that it means not looking at women who are related within forbidden degrees (or are marriageable). The occasion of revelation, mentioned at the beginning, confirms this matter, too.

From what was said this matter is understood that the verse does not signify that men must not gaze or stare at women's face so that some people misuse it and say that not staring look is permitted. However, its purpose is that when a man looks or sees, the scope of his vision is vast, and at the time of entering a woman who is related within forbidden degrees in the scope of his vision, he must cast down his look in a way that the woman exits the scope. It means he does not look at her, but he must see his way and path; and that it is said that the word /qacld/ has been applied with the sense of ‘to decrease’ means the same. (Take care)

The second command that is mentioned in the verse is to guard ones modesty and to be modest.

The Arabic word /farj/ in fact means a split or opening between two things, but in such cases it connotes pudendum. In Persian language, is used instead of it, for keeping itsconnotative meaning.

The purpose of ‘being modest’, according to Islamic narrations, is covering the pudendum for not to be seen by others. In a tradition by Imam Sādiq (a.s.) we read: “Every verse of the holy Qur’ān that mentions ‘guarding modesty’

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indicates warding of fornication, except this verse that means keeping it from others’ look.”(1)

Since sometimes it comes to mind that why Islam has prohibited this action that is in line with one’s lust and wish, at the end of the verse it is added:

“... That is purer for them,...”

Then those who look at women flirtatiously, amorously and consciously, and sometimes they consider it unintentional, are warned:

“... verily Allah is All-Aware of what they do.”

In other words, Allah is aware of whatever kind of manner they have; whether they look openly or secretly, or other forms.

A few Traditions upon Gaze:

1.The Prophet (p.b.u.h.) said: “Whoever supplies his eyes with what is unlawful, in Hereafter his eyes will be filled with fire, unless he repents.”(2)

2.We read in a tradition that all the eyes will shed tear in Hereafter, except 3 groups of eyes: the eyes that have shed tears out of Allah’s fear, the eyes that are closed to sins, and the eyes that are open for the sake of Allah.(3)

3.Imam Ali (a.s.) said: “If your look is cast on a woman (who is related within forbidden degrees) for the first time, there will be no problem, but if your looking is continued, (there will be problem, because) it causes disorder and temptation.” (4)

4.We read in a tradition (recorded in Sahīh Bokhārī) that the Prophet (p.b.u.h.) said: “Do not sit on the way of people!”

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The audience said: “We have no choice.“ The Prophet (p.b.u.h.) said: “Then honour what is true and right!” They asked: “What is the right?” The Prophet (p.b.u.h.) said: “Withdrawal from ogling and bothering people, answering others’ salutation, enjoining what is right and forbidding what is wrong.” (1)

5.Hadrat ‘Īsā (a.s.) said: “Withdraw from looking at women who are related within forbidden degrees, because it plants the seed of lust in the heart and only this is enough to get man involved in seduction or temptation.”(2)

6.Imam Ali (a.s.) said: “The eye drags the heart.” “The eye is Satan’s trap or snare.” (Guarding eyes is the best way for being away from lusts.)(3)

7.The Prophet (p.b.u.h.) said: “Evil look is one of Satan’s fatal arrows. Whoever closes his eyes for the awe of Allah, Allah will bestow him a faith that he feels its sweetness and taste in his inward.”(4)

8.Concerning permissible looking at a woman, Imam Sādiq (a.s.) said: “Looking at her face, palms, and front part of the feet is lawful (but purely and chastely).”(5)

9.The Prophet (p.b.u.h.) said: “Allah’s wrath is very severe against a married woman whose eyes are filled with individuals other than her husband (and persons related in forbidden degrees) (looking deliberately and lustfully at a man who is not related within forbidden degrees). When she does so,Allah, Almighty and Glorious, rejects and nullifies all good deeds and worships she has done.When she lies with a person

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other than her husband, Allah has right to burn her after He chastises her in the purgatory world.”(1)

10.The Prophet (p.b.u.h.) said: “A man who funs a woman who is not related to him in any form of marriage contract, Allah will confine him in chastisement for a thousand years for every word that he has jested her.”(2)

11. The Prophet (p.b.u.h.) said: “One who dominates neighbor’s house and looks at a man’s pudendum or a woman’s hair or part of their body will be rightly and definitely gathered by Allah with hypocrites who intended to look at women’s covered limbs. And until Allah Almighty defaces him in the world he will not leave this world. Allah also will divulge all his sins and faults in the Hereafter and disgrace him before other men (therein).”(3)

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«وَقُلْ لِلْمُؤْمِنَاتِ یَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَیَحْفَظْنَ فُرُوجَهُنَّ وَلَا یُبْدِینَ زِینَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْیَضْرِبْنَ بِخُمُرِهِنَّ عَلَی جُیُوبِهِنَّ وَلَا یُبْدِینَ زِینَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِی إِخْوَانِهِنَّ أَوْ بَنِی أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَکَتْ أَیْمَانُهُنَّ أَوِ التَّابِعِینَ غَیْرِ أُولِی الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِینَ لَمْ یَظْهَرُوا عَلَی عَوْرَاتِ النِّسَاءِ وَلَا یَضْرِبْنَ بِأَرْجُلِهِنَّ لِیُعْلَمَ مَا یُخْفِینَ مِنْ زِینَتِهِنَّ وَتُوبُوا إِلَی اللَّهِ جَمِیعًا أَیُّهَ الْمُؤْمِنُونَ لَعَلَّکُمْ تُفْلِحُونَ (31)»

31.“And tell the believing women to lower their gaze and guard their modesty, and do not display their adornment except that which is (ordinarily) apparent of it, and to

draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or their fathers or their husbands’ fathers, or their sons or their husbands’ sons, or their brothers or their brothers’ sons or their

sisters’ sons, or their women, or those whom their right hands possess (their slaves), or the male attendants void of sexual stimulant, or the children who know naught of women’s nakedness. And let them not stamp their feet (in walking) so as to reveal what they hide of their adornment.

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

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Most of commentators have considered it as the place of adornment, because the display of adornment itself such as ear-rings, bracelet, and armlet is not forbidden. But displaying where they are used such as ears, neck, arms and hands is forbidden.

Therefore, women totally are not allowed to display their adornments that are usually hidden, although their limbs are not shown. Consequently showing special ornate clothes that women wear under their usual clothes or veil (chador) is not permitted, because the holy Qur’ān prohibits the display of such adornments either.

In many traditions narrated from Imams of Ahl-ul-Bayt (a.s.) we see the same matter that the interior adornment, in Arabic, is interpreted as ‘Qallādah’ (necklace), ‘Dumlaj’ (armlet), ‘Khalkhāl’ (anklet).(1)

Moreover, since in many numerous Islamic narrations, the apparent adornment has been interpreted as ring, eyeliner, and so on, we see that the purpose of interior adornment is also the adornments that are hidden.

2) The second ordinance that is brought up in this verse is: “... and to draw their veils over their bosoms...”

The Arabic word /xumur/ is the plural form of /ximār/, which originally means veil, but it is usually applied to the thing with which women veil their head (scarf).

The Arabic word /juyūb/ is the plural form of the word /jayb/, that means the collar of a shirt which is rendered to the

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throat and it is sometimes applied to the upper part of the breast, because it is located near it.

It is understood from this verse that before the revelation of this verse, women wore their scarf in a way that they put their scarf behind their head so that their neck and a part of their breast were visible. The Holy Qur’ān enjoined them to wear their scarf in a way that that part of their neck and breast that are visible to be veiled.

3) In the third ordinance both the cases in which women are allowed to unveil themselves and display their inward adornment are specified. The verse says:

“... and not to reveal their adornment save to ...”

They must not display their adornment except in twelve instances:

1.To their own husbands (“... their own husbands ...”)

2.To their fathers (“... or their fathers ...”)

3.To their husbands’ fathers (“... or their husbands

fathers ...“)

4.To their sons (“... or their sons ...”)

5.To their husbands’ sons (“... or their husbands’ sons

...”)

6.To their brothers (“... or their brothers ...”)

7.To their brothers’ sons (“... or their brothers’ sons...”)

8.To their sisters’ sons (“... or their sisters’ sons ...”)

9.To their women (“... or their women ...”)

10.To their slaves (“... or those whom their right hands

possess (their slaves)...”)

11.To those who do not have desire for women (“... or

the male attendants void of sexual stimulant... ”)

6.To kids who know nothing of pudendum (“... or the

children who know naught of women’s nakedness ...”)

4)Finally the fourth ordinance is stated in this way, saying:

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“... And let them not stamp their feet (in walking) so as to reveal what they hide of their adornment...”

Women must be so exact and strict in observing chastity and avoiding affairs which kindle lust in men's heart and may cause deviation from the path of chastity that they must withdraw from letting strange men hear their anklet sound. This indicates how exact and precise Islam is in these affairs.

In the end of the verse, all the believers, irrespective of men and women, are invited to repent and return to Allah, where the Qur’ān says:

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

If they have committed such sins, now that the facts of the ordinances of Islam are explained, they must repent their wrong actions and go to Allah for salvation and deliverance, because successfulness is found only with Him. On our way there are slippery slopes from which no one can be saved, and we must trust to Allah!

The Prophet (p.b.u.h.) said about the commentary of the Qur’ānic sentence: /’iliā libu‘ūlatihinna/ (save to their own husbands): “Allah has cursed those women who do not apply cosmetics to their hair and face for the sake of (their) husband (1)

or do not fulfil what the husband demands.”

The Philosophy of Veil

1.Undoubtedly in our age, which some persons have called the age of sexual liberty and nudism and Western exponents who regard women’s promiscuity as part of women’s liberty,speaking about veil is not welcomed by them and sometimes it is considered as legends of the past times!

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But umpteen corruptions and increasing problems and difficulties that are caused by these unrestrained freedoms cause gradually some people to pay attention to such words.

The issue is that whether women (I ask your pardon) must be at the mercy of all men for abuses through various aural, visual, and physical means (save sexual intercourse), or they must be limited to their own husbands.

The question is that whether women must be engaged in a contest for showing their body and stirring men’s lust and defiled low desires or whether these issues must be removed from the society and be confined to family environment and the life of man and wife.

Islam is in support of the second plan and veil is part of this plan, while western-fascinated persons are in favour of the first plan.

Islam says that sexual gratifications, including sexual intercourse and physical, visual, aural relishing, are only limited to spouses. Anything other than that will defile and corrupt the society. The sentence /aǒkā lahum/ “... That is purer for them ...”, mentioned in the previous verse, refers to this matter.

The philosophy of veil is not something hidden and invisible, because:

A)Women’s nakedness that naturally has the consequences such as: applying cosmetics, coquettishness and the like, sets men, specially young ones, in a state of continual temptation (always tempts them), and that subjects them to tension and stress. It causes nervous diseased excitements and sometimes it is the source of psychological abnormalities. How much can human bear such excitements? Do not all psychotherapists say that continual excitement is the cause of illness?

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We must specially pay attention to this fact that sexual instinct is man’s most powerful and deepest instinct and in the course of history it has sowed the seeds of fatal events and gruesome crimes and so it is said: “No important event there is save a woman plays a role in it!”

Is not it playing with dynamite to stir this instinct through showing naked women? Is it a rational job?

Islam wants Muslim men and women to have a calm psyche, a sound nerve, and pure eye and ear. This is one of the philosophies of veil.

B) The documented figures show that divorce and separation in spousal relationships has constantly increased with the increase of nakedness in the world, because whatever eye sees heart often desires it. And whatever heart, that is unrestrained low desires, wants man pursues it at any price it may be, and so every day he is after one woman and says goodbye to the other one.

In a community that vile exists (and other Islamic conditions are observed) two spouses belong to each other and their sentiments, love and feelings are limited to each other.

However, in ‘the open market of nakedness’ in which women have been practically turned into common products (at least at the level of non-sexual intercourse), sacredness of marriage contract is no longer meaningful, and families will be quickly and easily destroyed, like spider web, and children will be without guardian.

C) Spreading indecency and the increase of illegitimate children are the sorest consequences of unveiling, which do not need any statistics and figures, we think. Its reasons are especially so fully visible in western countries that they need no explanation.

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We do not say that the main factor of indecency and illegitimate children is only unveiling. We do not say that shameful colonialism and destructive political issues are not playing role in it, but we say that one of its most influential factors is nakedness and unveiling.

With regard to the fact that ‘indecency’ and worse than that ‘illegitimate children’ have been and are the source of kinds of crimes in human societies, the perilous dimensions of this issue will be made clearer.

C) The issue of ‘woman’s meanness’ and her degradation is very important after all, which does not need statistics and figures, too. When society desires nakedness of woman, it is natural that every day it demands her more make-up and more ostentation and display. When woman is used as a means for attracting tourists and sight-seers in waiting rooms and shops, because she is physically beautiful and attracting, woman’s personality is degraded to a doll or a valueless product and her high humane values are totally forgotten. And her only pride is her youth, beauty and display. Thus, she turns into a means for satisfying unrestrained desires of some wicked, deceiving, beastly men.

How can a woman with her moral characteristics achieve high status and show her knowledge in such a society?

It is really sorrowful that, in western countries and western-influenced countries, lewd and promiscuous women are most famous and acquire the highest earning and every thing is in favour of them,who are known as artist and actress. Wherever they go, they are welcomed by organizers of defiled places,in which people fall over themselves for them. We had, of course, such a situation in Iran before Islamic Revolution.

We thank Allah that it is wound up in Iran and woman is changed from being just a doll, worthless product and

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wickedness into a personality who has found her status again. She veils herself, but she is not isolated from society. She has participated in all good and edifying activities and even in the holy defense she has appeared with veil.

This was a part of clear philosophies of veil in Islam, the philosophies that are appropriate to our discussion.

2.The commentary of the Qur’ānic sentence: /’ulil ’irbat-i-

min-ar-rijāl/ (the male attendants void of sexual stimulant).

The Arabic word /’irbah/ is derived from the word /’arab/. As Rāqib says in Mufradāt: It means desperate need that man finds ways to gratify it. And it is sometime used as absolute need. The purpose of the phrase /’ulil ’irbat-i-min-ar-rijāl/ here is those persons who have sexual desire and need spouse. Therefore the Qur’ānic phrase /qayr-i-’ulil ’irbah/ includes the ones who do not have such desire. That to whom this sentence refers, is a matter of discussion between commentators:

Some of them say that it refers to the old men who have sexual desire no longer, such as /’al-qawā’idu min-an-nisā’/ (the women who are unsexed or the women who are beyond the conventional age for marrying).

Some other commentators say it refers to men who are castrated.

And some commentators say that its purpose is those who

are neuter, that is: they have no sex organ at all.

However, what must be emphasized and it is mentioned in some valid traditions by Imam Bāqir (a.s.) and Imam Sādiq (a.s.) is that the purpose of this sentence is those insane men who have no sexual desire at all. These men are usually hired to do simple jobs and work as servants. The application of the Arabic word /’at-tābi‘īn/ also strengthens this meaning. (1)

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Since this quality, that is the quality of the lack of sexual desire, is correct about a group of old men, it is possible that this verse can include such old men. Imam Kadhem (a.s.) emphasized such group of old men in a tradition. However, the verse does not imply that such men are like those who are unmarriageable. It is certain that veiling some part of head or some part of hand, and the like, before such men is not compulsory.

3.Which children are the exceptions of this ordinance?

We said that the 12th group before whom veil is not compulsory is children who have not yet enjoyed sexual desire.

The Qur’ānic sentence /lam yazharū/ has sometimes been interpreted as /lam yatta li‘ū/ (are not aware), and sometimes as /lam yaqdirū/ (are not able), because this word has been used in both meanings and in the Holy Qur’ān it is sometimes used to mean this and sometimes to mean that.

For example, in Sura Al-Kahf, No. 18, verse 20 we read: “... if they prevail against you, they, will stone you, ...”

And in verse 8 from Sura At-Taubah we recite: “How (can be?) For if they prevail against you, they will observe towards you neither ties of relationship nor treaty. ...”

However this differentiation in the concerned holy verse has no significant influence on the conclusion of discussion. Its purpose is children who are neither perceptive nor potent because of lack of sexual desire.

Therefore ladies must veil themselves before those children who have reached an age in which such a desire and ability is dully developed.

4.Every kind of tempting factor is forbidden!

The last matter is that at the end of this verse the Qur’ān implies that women should not walk in a manner that the

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sound of their anklet can be heard. This shows that Islam is so exact and fastidious in the issues concerning common chastity that even such a thing is not allowed. Of course a fortiori, things that set youths' lust on fire, such as circulation of tempting pictures, blue movies, sexy novels and stories, are not permitted. Undoubtedly Islamic society must be free from such matters that lead people, girls and boys, to centers of corruption and wickedness.

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«وَأَنْکِحُوا الْأَیَامَی مِنْکُمْ وَالصَّالِحِینَ مِنْ عِبَادِکُمْ وَإِمَائِکُمْ إِنْ یَکُونُوا فُقَرَاءَ یُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ وَاللَّهُ وَاسِعٌ عَلِیمٌ (32)»

32.“And marry those among you who are single and the righteous among your servants, male or female. If they are poor, Allah will enrich them out of His grace, and surely Allah is Ail-Embracing, All-Knowing.”

has also been applied to man who has no wife. Thus, the totality of all unmarried men and women, whether they are virgin or widower or widow, are included in this verse.

Although marriage is an optional affair and depends on the will of two parties, the general idea that is derived from the word /’ankihū/ (marry) is to prepare preliminaries of marriage by giving financial aids if necessary, finding a proper spouse, encouraging others to get married, and finally mediating for solving problems that will not be settled without intercession of others. Summarily the concept of the verse is so extensive that it includes every word or action which is for this sake.

Without doubt, the principle of Islamic cooperation necessitates Muslims to help each other in all cases and fields, but emphasizing on this matter which is specified in marriage is for the reason that marriage is specially important.

This is so important that Imam Ali (a.s.) in a tradition said:

“The best intercession is to mediate between two persons for the sake of marriage so that they get married.”(1)

In a tradition by Imam Kāzem Mūsa Ibn Ja‘far (a.s.) we read: “There are three groups who are under protection of Allah’s Throne in the Day of Resurrection, the day in which no protection exists save Allah’s: the man who prepares the preliminaries of his Muslim bother’s marriage; those who help another Muslim who needs help; those who hide other Muslim brother’s secrets.”(2)

The Prophet (p.b.u.h.) said: “For each step one takes and each word one says in this way the reward of one year worshiping that in its nights the one establishes prayers and in its days he fasts, will be recorded in one’s book of deeds.”(3)

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Since an almost public pretext for escaping marriage is poverty and not being financially supported, the holy Qur’ān answers them and implies that you should not be afraid of their poverty; because, as the verse says:

“... If they are poor, Allah will enrich them out of His grace, and surely Allah is All-Embracing, All-Knowing.”

And Allah is powerful to do such a thing, because He is so omnipotent that His power covers the entire universe and He is so omniscient that He is aware of every one’s intentions; especially He is aware of the intention of those who decide to get married in order to save chastity and virginity. He blesses and favours all such ones.

Therefore, Imam Sādiq(a.s.) said: “Life will be prosperous by getting married.“

Again Imam Sādiq (a.s.) said: “One who does not get married for fear of poverty is suspicious of Allah.”

And the same Imam (a.s.) said: “Two unit (rak‘at) prayers performed by a person who is married is better than 70 unit (rak‘at) prayers which is performed by a person who is not married.”(1)

There is a famous tradition by the Prophet (p.b.u.h.) who said: “Get married so that generations will be increased, because in the Day of Resurrection I will be glorified before other nations with increase of your population even with aborted children.”(2)

In another tradition by the Prophet (p.b.u.h.) we read: “One who gets married has saved one half of his religion and (3) must protect the other half.”(4)

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The Prophet (p.b.u.h.) said: “The worst of you is the one who is unmarried.” (1)

The Prophet (p.b.u.h.) said: “After Islam no favour and blessing is better than having a Muslim wife and spouse, because when he looks at her he will be happy and when he enjoins her she obeys and when he is absent she protects his property and reputation.”(2)