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

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

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

Published by: The Scientific and Religious Research Center

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

Ayatullah Allamah Mujāhid Al-Haj Sayyid Kamāl Faghīh Īmānī.

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

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

Fax: 98-311-2297028

Number of Copies in this Print: 6,000

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

p: 2

Explanations ………………………………………. 32-33

Section 2: Everything in the universe belongs to Allah ... 34

Commentary, verse 11-13 ...….………………………. 34-35

-When the Divine chastisement is cast none can escape 35

Commentary, verse 14-15 .....……………………….….... 36

- Efforts for changing fates in Hereafter is of no avail 36

Commentary, verse 16-17 .....……………………….….... 37

- The creation of the world is not aimless …………… 37

Explanations ………………………………………. 38-39

Commentary, verse 18 .....……………………….….... 40-41

- This world is a collection of Truth and reality ……... 40

Commentary, verses 19-21 ..……………………….… 42-43

- The commandments of Allah are for our benefit … 43

Commentary, verse 22 .....……………………….….... 44-45

- Allah is the Lord of the whole world of existence …. 45

Commentary, verse 23 .....……………………….….... 46-47

- People will be questioned of all their affairs ………. 47

Commentary, verse 24 .....……………………….….... 48-49

- The Qur’ān has condemned reliance on majority ….. 49

Commentary, verse 25 ……..………………………..…... 50

- No prophet invited to polytheism at all ……………. 50

Commentary, verses 26-27 .....……………………….. 51-52

- Angels are the honoured servants who act His orders 52

Explanation ………………………………………... 52-53

Commentary, verse 28 .....……………………….….... 54-55

p: 4

- Angels cannot intercede from their own accord …… 55

Commentary, verse 29 .....……………………….……..... 56

- Angels never claim deity …………………………... 56

Section 3: Every soul shall taste death ………………….. 57

Commentary, verse 30 .....……………………….….... 57-60

- Tangible living creatures are made from water ……. 60

Commentary, verse 31 .....……………………….……..... 61

- Mountains are bounties of Allah on the earth ……… 61

Explanation ……………………………………….…... 62

Commentary, verse 32 .....……………………….……..... 63

- Atmosphere protects the earth against aerolites …… 63

Commentary, verse 33 .....……………………….….... 64-65

- The night has also an orbit for itself ……………….. 64

Commentary, verses 34-35 ..……………………….… 66-67

- The main abode of man is not in this world ……….. 67

Commentary, verse 36 .....……………………….….... 68-69

-The impacts of favour of Allah have covered the world 69

Commentary, verses 37-38 ..……………………….… 70-72

- Man has been created of haste ……………………... 70

Commentary, verse 39 .....……………………….….... 73-74

- The Hell Fire will surround the disbelievers ………. 73

Commentary, verse 40 .....……………………….……..... 75

- No one can repel the divine punishment …………… 75

Commentary, verse 41 .....……………………….……..... 76

- All prophets were ridiculed ………………………… 76

p: 5

Section 4: The Divine Mercy …………………………….. 77

Commentary, verses 42-43 ..……………………….… 77-78

- Committing sins causes the wrath of the Beneficent . 78

Commentary, verse 44 .....……………………….……..... 79

- Divine blessings sometimes cause pride in Man …... 79

Commentary, verse 45 .....……………………….….... 80-81

-Receptive ears are needed for hearing the Truth …… 80

Commentary, verse 46 .....……………………….……..... 82

- When the Divine punishment comes, it is too late … 82

Commentary, verse 47 .....……………………….….... 83-84

- The entire acts will minutely be reckoned …………. 83

Commentary, verses 48-49 ..……………………….…….. 85

- The pious fear their Lord in secret …………………. 85

Explanation …………………………………………… 86

Commentary, verse 50 .....……………………….….... 87-88

- The sanctity of the Qur’ān is not deniable …………. 87

Section 5: Abraham argues against idolatry ………….... 89

Commentary, verses 51-52 ..……………………….… 89-90

- All the prophets invited people to the Truth ……….. 89

Commentary, verses 53-54 ..……………………….…….. 91

- With the past of time sciences develop …………….. 91

A few traditions about misguidance ……………... 92-93

Commentary, verses 55-56 ..……………………….… 94-95

- The Creator of man and all beings is worshipped …. 95

Commentary, verse 57 .....……………………….….... 96-97

p: 6

- Abraham was completely steadfast in his belief …… 97

A few traditions concerning pictures ………………... 98

Commentary, verses 58-60 ..………………………... 99-100

-Abraham was about sixteen when he broke the idols 100

Commentary, verses 61-63 ..………………………. 101-103

- Abraham did not tell a lie concerning the idols …... 103

Commentary, verses 64-65 ..………………………. 104-105

- The words of Abraham moved the idol worshippers 104

Commentary, verses 66-68 ..………………………. 106-107

- An ocean of fire was provided for Abraham ……... 107

Commentary, verses 69-70 ..………………………. 108-109

- Abraham remained safe in the midst of the fire …... 109

Commentary, verses 71 …..……………………….……. 110

- He migrated to Syria after he had done his mission 110

Commentary, verses 72 …..……………………….……. 111

- Isaac was born of a barren mother, Sarah ………… 111

Commentary, verses 73 …..………………………... 112-113

- Ali (a.s.) is the successor of the Prophet (p.b.u.h.) .. 114

Explanations ……………………………………. 114-115

Commentary, verses 74-75 ..………………………. 116-117

- The favours endowed upon Lūt are referred to …… 117

Section 6: The Apostle of Allah delivered and blessed .. 118

Commentary, verses 76-77 ..………………………. 118-119

- Allah’s punishments are never as vengeance …….. 119

Commentary, verses 78-79 ..………………………. 120-121

p: 7

- All beings are often busy glorifying Allah ……….. 121

Commentary, verses 80-81 ..………………………. 122-123

- Everything is humble before the knowledge of Allah 123

Commentary, verses 82 …..………………………... 124-125

- The Qur’ān says some facts about Solomon ……… 125

Commentary, verses 83-84 ..………………………. 126-127

- Allah accepted Job’s invocation and prayer ……… 127

- A few points about Job (a.s.) ………………… 127-130

Commentary, verses 85-86 ..………………………. 131-133

- Enoch invited people for 365 years but none believed 133

Commentary, verses 87-88 …..……………………. 134-135

- Allah delivers the believers of grief …………….… 135

Some explanations about the Life of Yūnus (a.s.) 135-136

What darkness means here ………………………… 136

What was Yūnus’ leaving the better ……………….. 137

An Instructive lesson …………………………... 137-139

Commentary, verses 89-90 ..………………………. 140-141

- The proper meanings of two words of the verse ….. 141

Commentary, verse 91 …..……………………….…….. 142

- Mary was mentioned in the row of prophets ……... 142

A few points about this verse ………………….. 143-145

Section 7: The righteous shall inherit the earth ………. 146

Commentary, verses 92-94 ..………………………. 146-151

- Prosperity requires faith and righteous deeds …… 150

Commentary, verses 95-97 ..………………………. 152-156

p: 8

- Gog and Magog are also referred to in Al-Kahf ….. 153

Commentary, verses 98-100 ..……………………... 157-159

- False gods will be thrown into fire first …………... 157

Commentary, verse 101 ………………………………... 160

- Allah will fulfill what He has promised …………... 160

Commentary, verse 102 …………………………… 161-162

- The blessings of Paradise are qualified by verses … 162

Commentary, verse 103 …………………………… 163-164

- Angels of grace will receive the believers ………... 163

Commentary, verse 104 …………………………… 165-166

- Men will return to life barefooted and naked …….. 166

Commentary, verse 105 …………………………… 167-172

- The belief in the advent of Mahdī (a.s.) is incumbent 172

A few traditions upon expecting for Mahdī …... 172-176

Expectation means ‘full prepared’ ……………. 176-182

1- Personal self-improvement ……………………… 178

2- Social succours ……………………………... 178-179

3- The expectants assume no corruption ………. 179-180

Commentary, verse 106 ………………………………... 183

- The servant of Allah must create eligibility in them 183

Commentary, verse 107 …………………………… 184-186

- Practicing Islam puts an end to all miseries ………. 185

Commentary, verses 108-109 ……………………... 187-191

- The promise of Hereafter is very nigh to happen … 189

Commentary, verses 110-111 ……………………... 192-193

p: 9

- The delay of Divine punishment has two philosophies 193

Commentary, verse 112 …………………………… 194-195

- Allah is the support of the believers ……………… 195

The End of Sura Al-’Anbiyā’

Sura Al-Hajj, No. 22 (78 verses) ………………………. 196

The Feature of Sura Al-Hajj ……………………………… 196

The virtue of reciting the Sura …………………………… 197

Section 1: The Awful Day of Judgment ………….…….. 198

Commentary, verses 1-2 …………………………... 199-200

Commentary, verse 3 …………………………………... 201

Commentary, verse 4 …………………………………... 202

Commentary, verse 5 …………………….………... 203-205

Commentary, verses 6-7 …………………………... 206-208

Man’s seven stages of life ……………………… 208-211

Resurrection of the body …………………………… 211

What does ‘the worse part of the life’ means? .. 212-213

Commentary, verses 8-10 ……………………….… 214-217

Section 2: The Weak in Faith …………………………... 146

Commentary, verses 11-13 ………………………... 219-223

Commentary, verse 14 …………………………….. 224-225

The occasion of Revelation of verses 15-16 ……………. 226

Commentary, verses 15-16 ………………………... 227-229

p: 10

Commentary, verse 17 …………………………………. 230

Some points ………………………………………….. 231

Who Magians are …………………………….… 231-233

Who the Sabeans are ………………………………... 234

Commentary, verse 18 …………………………….. 235-236

Some points ……………………………………... 236-238

The occasion of revelation of verse 19 ……………….… 239

Commentary, verse 19 …………………………….. 239-240

Commentary, verses 20-21 …………………………… 241

Some traditions ………………………………… 241-242

Commentary, verse 22 …………………………………. 243

Section 3: The believers shall be rewarded ……………. 244

Commentary, verse 23 …………………………….. 244-245

Commentary, verse 24 …………………………….. 246-247

Commentary, verse 25 …………………………….. 248-249

Some points ……………………………………... 249-254

Section 4: Pilgrimage to the Sacred House ……………. 255

Commentary, verse 26 …………………………….. 255-257

Commentary, verse 27 …………………………….. 258-261

Commentary, verse 28 …………………………….. 262-264

What does ‘the appointed day’ mean? …………….. 265

Mentioning Allah in Muna …………………………. 266

The philosophy and the profound secrets of Hajj 267-272

The economic dimension of Hajj ……………… 272-273

The meat of sacrifices in our time …………….. 274-275

p: 11

Commentary, verse 29 …………………………….. 276-281

Commentary, verse 30 …………………………….. 282-284

What is false speech? …………………………... 284-285

Commentary, verse 31 …………………………….. 286-288

Commentary, verse 32 …………………………….. 289-291

Commentary, verse 33 …………………………….. 292-294

Section 5: Regard for the Sign of Allah ………………... 146

Commentary, verse 34 …………………………….. 295-297

Commentary, verse 35 …………………………….. 298-299

Some traditions ………………………………… 299-301

Commentary, verse 36 …………………………….. 302-305

Commentary, verse 37 …………………………….. 306-307

Commentary, verse 38 …………………………….. 308-309

Section 6: Fight in self defense permitted ……………... 310

Commentary, verse 39 …………………………….. 310-312

Commentary, verse 40 …………………………….. 313-316

Commentary, verse 41 …………………………….. 317-319

The philosophy of the Holy War ……………… 319-321

Whom has Allah promised to help? …………... 321-322

The righteous, the humble, and he helpers of Allah 322-323

What is ‘right’ and what is ‘wrong’? …………. 323-324

The importance of enjoining right and forbidding wrong ……………………………………………….. 324-326

Does enjoining right negate freedom? ……… 326-327

Does enjoining right produce anarchy? …………. 327

p: 12

Enjoining right is separate from rudeness …. 328-329

Commentary, verses 42-44 ………………………... 330-331

Commentary, verse 45 …………………………….. 332-334

Commentary, verse 46 …………………………….. 335-338

Commentary, verse 47 …………………………….. 339-340

Commentary, verse 48 …………………………………. 341

Section 7: The enticement by Satan ……………………. 342

Commentary, verses 49-51 ………………………... 342-344

Commentary, verse 52 …………………………….. 345-346

Commentary, verse 53 ……………………………….… 347

Commentary, verse 54 ……………………………….… 348

Commentary, verse 55 …………………………….. 349-350

Commentary, verses 56-67 ………………………... 351-353

Section 8: Reward for those who migrate in Allah’s cause 354

Commentary, verses 58-59 ………………………... 354-356

Commentary, verse 60 …………………………….. 357-359

Commentary, verses 61-62 ………………………... 360-362

Commentary, verses 63-64 ………………………... 363-366

Section 9: Allah’s Will alone is done …………………... 367

Commentary, verses 65-66 ………………………... 367-369

Some points: the first point ……………………. 369-370

The second point …………………………………….. 370

The third point ………………………………… 370-371

Commentary, verse 67 …………………………….. 372-373

Commentary, verses 68-69 ……………………….…….. 374

p: 13

Commentary, verse 70 …………………………….. 375-376

Some traditions concerning knowledge ……………. 376

Commentary, verse 71 …………………………….. 377-378

A few traditions concerning polytheism ……. 378-379

Commentary, verse 72 …………………………….. 380-382

Section 10: The Muslims, chosen by Allah Himself – A parable of the helplessness of the polytheists and their own imaginary deities ………………………………………... 383

Commentary, verses 73-74 ………………………... 383-386

A point concerning theology ………………… 386-387

Occasion of revelation, verses 75-76 ..………………….. 388

Commentary, verses 75-76 ………………………... 388-391

Commentary, verse 77 …………………………….. 392-393

Commentary, verse 78 …………………………… 394-396

Some traditions about Holy Struggle …………. 396-397

Commentary, verse 78 continued …………………. 397-402

Supplication …………………………………………... 402

The End of Sura Al-Hajj …………………………………. 402

References ………………………………………………... 403

Index ……………………………………………………… 406

A presentation to Muslims ……………………………….. 426

The List of Publications of the Library ………………… 430

p: 14

Allah will take his reckoning easy, (and also On the Day of Hereafter He will not reckon his deeds strictly), and every prophet whose name has been mentioned in the Qur’ān will greet him and shake his hands.”(1)

It is clear that recitation is usually a preliminary stage for contemplation, and contemplation is a preliminary step for Faith and practice.

****

p: 18

The purpose of “nigh is the day of Reckoning and Hereafter’ is that the remaining life of this world, in comparison with that which has passed, is a little time, therefore, Resurrection is nigh. It is a relative nearness, in particular that once the Prophet (p.b.u.h.), pointing to his two fingers in one hand, said that his auspicious advent and the Day of Hereafter were like those two fingers.

There arises a question here that, regarding to the fact that ‘Negligence’ is ‘to be inattentive to something’, and /’i‘rād/ (to turn away) is an action which is done with attention, then how is it that ‘negligence’ and ‘turning away’ are usually referred to beside each other?

The answer to this question is that negligence is of two kinds:

1) The negligence that the person may become aware by a warning.

2) The negligence which is a preparation for desertion. Such a negligent person does not desire to be aware; like a person who pretends to be asleep and does not open his eyes even when he is called.

****

p: 20

﴿2﴾ مَا یَأْتِیهِم مِن ذِکْرٍ مِن رَّبّ-ِهِم مُّحْدَثٍ إِلاَّ اسْتَمَعُوهُ وَهُمْ یَلْعَبُونَ

﴿3﴾ لاَهِیَةً قُلُوبُهُمْ وَأَسَرُّوا النَّجْوَی الَّذِینَ ظَلَمُوا هَلْ هَذَآ إِلاَّ بَشَرٌ مّ-ِثْلُکُمْ أَفَتَأْتُونَ السّ-ِحْرَ وَأَنتُمْ تُبْصِرُونَ

﴿4﴾ قَالَ رَبّ-ِی یَعْلَمُ الْقَوْلَ فِی السَّمَآءِ وَالاَرْضِ وَهُوَ السَّمِیعُ الْعَلِیمُ

2. “ Never comes to them a new reminder from their Lord, but they listen to it while they play.”

3. “ Their hearts trifling, and those who did wrong (to themselves) counsel together in secret (saying): ‘Is this (man) other than a human being like yourselves? Will you then go to sorcery while you see (it)?’”

4. “ He said: ‘My Lord knows (every) word (spoken) in the heaven and the earth, and He is the All-Hearing,

the All-knowing’.”

The reason of it is that they have outwardly taken all the earnest matters in play and joke; therefore, it is natural that such people will never find the way of felicity and prosperity.

Then, the Qur’ān points to a part of their satanic plans, when the verse continues saying:

“… and those who did wrong (to themselves) counsel together in secret (saying): ‘Is this (man) other than a human being like yourselves? …”

They say to each other now that he is not more than an ordinary human being, then these extraordinary actions that he does and the penetration of his speech cannot be any thing but sorcery. If so, do you go toward sorcery? The verse says:

“… Will you then go to sorcery while you see (it)?’”

In their saying, the disbelievers emphasized on two things: the first was that the Prophet (p.b.u.h.) was a human being, and the second matter was the accusation of sorcery. Besides them, they accused him with some other false things, too, which will be rejected by the Qur’ān through later verses.

****

The Qur’ān, from the tongue of the holy Prophet (p.b.u.h.), answers them in a general form, as follows:

“ He said: ‘My Lord knows (every) word (spoken) in the heaven and the earth, and He is the All-Hearing, the All-knowing’.”

They should not imagine that their hidden plans and their concealed words are not revealed to Allah. It is not such, but “He is the All-Hearing, the All-Knowing”. Thus, He knows everything and is aware of all deeds. Not only He hears the words but also He is aware of the thoughts which pass through the minds and the decisions that are concealed in the hearts.

p: 22

﴿5﴾ بَلْ قَالُوا أَضْغَاثُ أَحْلاَمٍ بَلِ افْتَرَاهُ بَلْ هُوَ شَاعِرٌ فَلْیَأْتِنَا بِاَیَةٍ کَمَآ اُرْسِلَ الاَوَّلُونَ

5. “ ‘Nay!’, They say: ‘(These are) medleys of dreams! Nay! he has forged it! Nay! he is a poet! Let him then bring us a sign like the ones that were sent unto (the prophets) of old.”

people were not the seekers of the Truth. Their aim was to find pretexts in order to send the rival out of the scene in any rate and any form they could.

﴿6﴾ مَآ ءَامَنَتْ قَبْلَهُم مِن قَرْیَةٍ أَهْلَکْنَاهَآ أَفَهُمْ یُؤْمِنُونَ

﴿7﴾ وَمَآ أَرْسَلْنَا قَبْلَکَ إِلاَّ رِجَالاً نُّوحِی إِلَیْهِمْ فَسْاَلُوا أَهْلَ الذّ ِکْرِ إِن کُنتُمْ لاَ تَعْلَمُونَ

6. “ There did not believe before them any town which We destroyed; will these (now) believe?”

7. “ And We sent none before you, but men to whom We made revelation. So ask the people of ‘Thikr’

(the Reminder) if you do not know.”

In the meantime, the holy verse warns the disbelievers that if their demand concerning the miracles are responded and they do not believe, their destruction is certain.

****

Then the Qur’ān answers their first rejection about the Prophet (p.b.u.h.) as a human being. It implies that all the Messengers sent before the Prophet of Islam (p.b.u.h.) were totally human beings and from the sort of humankind. The verse says:

“ And We sent none before you, but men to whom We made revelation. …”

This is a clear historical reality with which everybody is acquainted. Therefore, if you do not know it, ask other people. The verse continues saying:

“… So ask the people of the Reminder if you do not know.”

****

p: 26

﴿8﴾ وَمَا جَعَلْنَاهُمْ جَسَداً لاَّ یَأْکُلُونَ الطَّعَامَ وَمَا کَانُوا خَالِدِینَ

8. “ And We did not make them (such) bodies not eating the food, nor were they immortals.”

ul-Bayt (a.s.), which indicate ‘the people of the Reminder’ are the Immaculate Imams (a.s.). One of them is the following tradition.

It is narrated from Imam Ali-ibn-Mūsar-Ridā (a.s.) who, in answer to the question about the abovementioned verse, said: “We are the people of Reminder, and we must be asked.”(1)

Another tradition narrated from Imam Bāqir (a.s.) denotes, that, on the commentary of this verse, he said: “The Qur’ān is the Reminder, and the Ahl-ul-Bayt of the Prophet (p.b.u.h.) are the people of the Reminder, and they must be asked.”(2)

Some other traditions indicate that /ŏikr/ (reminder) is the Prophet himself (p.b.u.h.), and his Ahl-ul-Bayt (a.s.) are ‘the people of the Reminder’.(3)

There have been recorded many other traditions which, on the whole, announce the same meaning. In numerous books and commentaries compiled by the scholars of the Sunnites, too, we are faced with some traditions containing the same concepts, including in twelve well-known commentary books of the Sunnites.(4)

There has been narrated from Ibn-‘Abbas who, upon the commentary of this verse, said: “ It (means) Muhammad, Ali, Fātimah, Hassan and Husayn (a.s.). They are the people of the Reminder, and intellect, and statement.”

Again, a holy tradition has been recorded in the book of Tha‘labī, narrated from Jābir-i-Ju‘fī, who says: “As soon as

p: 28

this verse was revealed, Ali (a.s.) said: ‘We are the people of the Reminder’.”(1)

This is not the first time that, in the traditions concerning the commentary of the verses of the Qur’ān, we confront the statement of some definite extensions which never confine the vast concept of a verse.

As it was mentioned before, the Qur’ānic term /ŏikr/ is applies for any cognizance, remembrance, and information. Thus the phrase /ahl-uŏ-ŏikr/ (the people of the Reminder) envelops all the aware and the informed persons in all fields. But, in view of the fact that the Qur’ān is the clear example of remembrance, knowledge and awareness, it has been called /ŏikr/ (Reminder). The Prophet (p.b.u.h.) himself is also the manifest extension of /ŏikr/, and such are the Immaculate Imams (a.s.) who are his Ahl-ul-Bayt and the heirs of his knowledge.

But, the acceptance of this matter does not oppose the generality of the concept of the verse and the occasion of its revelation which concerns the scholars of ‘the People of the Book’. It is for this reason that the scholars of theology, and the experts of Muslim law, attach to this verse when speaking about /’ijtihād/ (discretion), and that those who are unaware of the religious ordinances should follow a religious jurist.

However, the abovementioned holy verse expressed a fundamental Islamic principle, which covers all the material and spiritual subjects of the life. It warns all the Muslims that they ought to ask the people of Reminder whatever they do not know, and they should not interfere in the fields they are not acquainted with.

p: 29

Thus, not only in all religious laws and Islamic affairs the subject of specialism is formally accepted, but also it is emphasized on in all fields. It is such that all Muslims, in all ages, should have some expert and aware persons available in all subjects of life so that, if there are some people who do not know how to solve their own problems, they can easily refer to them.

It is also necessary to mention that we must refer to those experts and clear-sighted persons whose truthfulness and veracity have been proved and who are rather matchless. Do we ever refer to a physician who is specialist in his branch but we are not certain of his truthfulness and uprightness in that job which the physician has? That is why, in connection with jurisprudence and following a religious leader, the epithet of ‘justice’ has been put beside both /’ijtihād/ (discretion) and /’a‘lamiyyat/ (being the most learned). In other words, the imitated authority should not only be both knowledgeable and aware of the Islamic affairs, but he must also be pious and God-fearing.

****

p: 30

﴿9﴾ ثُمَّ صَدَقْنَاهُمُ الْوَعْدَ فَاَنجَیْنَاهُمْ وَمَن نَّشَآءُ وَأَهْلَکْنَا الْمُسْرِفِینَ

9. “ Then We fulfilled the promise unto them. So We delivered them and whomever We would, and We destroyed the extravagant ones.”

﴿10﴾ لَقَدْ أَنزَلْنَآ إِلَیْکُمْ کِتَاباً فِیهِ ذِکْرُکُمْ أَفَلاَ تَعْقِلُونَ

10. “ We have sent down to you a Book wherein is your Reminder. Have you then no sense?”

Concerning the commentary of this holy verse, Imam Kāzim (a.s.) said: “The purpose of the phrase ‘wherein is your Reminder’ is that: it is mentioned in the Book that the obedience, after the Prophet (p.b.u.h.), should be paid to Imam; that is, your nobility and honour lies in the obedience from (immaculate) Imam after the Prophet.”

****

p: 33

“ And how many a town We utterly destroyed (the people of) which were iniquitous, and We raised up after them another people.”

****

Then, the Qur’ān states their circumstance when the Divine chastisement is cast over their towns and they are helpless but confronting the punishment of Allah. The Qur’ān says:

“ So when they felt (the coming of) Our punishment, behold, they (tried to) flee from it.”

They tried to flee from the punishment of Allah exactly like a defeated army who see the blades of the swords of the enemy above their heads and they escape every side.

****

But, as a blame and scorn, they are told not to fly and return to the comfortable life they have made, to the beautiful splendid castles and ornamented dwellings they have produced, perhaps the beggars and the deprive come there and ask them something. The verse says:

“ (But it was said to them) ‘Do not fly (now) and come back unto what you were made to lead easy lives in and unto your dwellings, haply you will be questioned.”

This phrase may be a hint to the fact that when they were living in the world and were leading their easy comfortable lives, they used to send back the beggars who come to their dwellings and asked for some helps. Now, such people are told to return and repeat the same hateful and disgraceful actions they used to do. This is, in fact, a kind of derision and blame upon them.

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﴿14﴾ قَالُوا یَا وَیْلَنَآ إِنَّا کُنَّا ظَالِمِینَ

﴿15﴾ فَمَا زَالَتْ تِلْکَ دَعْوَاهُمْ حَتَّی جَعَلْنَاهُمْ حَصِیداً خَامِدِینَ

14. “ They said: ‘Oh woe to us! Verily we were unjust’.”

15. “ And this their crying ceased not till We made them as reaped corn, extinct.”

﴿16﴾ وَمَا خَلَقْنَا السَّمآءَ وَالاَرْضَ وَمَا بَیْنَهُمَا لاَعِبِینَ

﴿17﴾ لَوْ أَرَدْنَآ أَن نَتَّخِذَ لَهواً لاَتَّخَذْنَاهُ مِن لَدُنَّآ إِن کُنَّا فَاعِلِینَ

16. “ And We did not create the heaven and the earth and what is between them in play.”

17. “ Had We intended that We should take amusement we would certainly have taken it from before Ourselves, if We would do (such a thing).”

not been a hobby for Allah, because it will be an irrational hobby. The verse says:

“ Had We intended that We should take amusement we would certainly have take it form before Ourselves, if We would do (such a thing).”

This holy verse conveys two facts. The first is that it is impossible that the aim of Allah to be a hobby and play. Then it implies, on the supposition that His aim were a play, the play should be apt to His Essence. It should be something out of the world of abstractions, not out of the world of the limited matter.

Explanations:

In Arabic, the word /lau/ is used for an action which is impossible to be done, and since, here, /lahw/ (play) is impossible to be attributed to Allah, this word has been applied in this verse.

In these verses, at first Allah says: “… We did not … in play”, and then He continues saying: “Had We intended that We should take amusement, …” but He does not say: “… that We should take play”. Thus, it makes clear the meaning that the essence of ‘amusement’ and ‘play’ is the same.

It has been recorded in Al-Mīzān, the commentary, that a regulated action which is done by some imaginary aims, like some childish deeds, is called ‘play’, but as soon as these imaginary actions become earnest, so that they hinder man from the main affairs and change into the form of hobbies, they are called ‘amusement’ both of which are futile and meaningless when concerning Allah.

This subject has frequently emphasized on in the Qur’ān that the world of existence is not a play, but has an aim. If,

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granting an impossibility, Allah intended an aim of play, He would not pay to creation of man; He might not put all those prophets into trouble; He would not bid and forbid anything; and He would not assign any reward and retribution for human beings.

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﴿18﴾ بَلْ نَقْذِفُ بِالْحَقّ ِ عَلَی الْبَاطِلِ فَیَدْمَغُهُ فإِذَا هُوَ زَاهِقٌ وَلَکُمُ الْوَیْلُ مِمَّا تَصِفُونَ

18. “ Nay! But We hurl the truth against falsehood so that it breaks out its brain, and behold, falsehood vanishes away. And yours will be woe for that which you ascribe (unto Allah).”

This concluding phrase means that Allah (s.w.t.) always sets some clear reasonable proofs and manifest miracles from Him against the vain imaginations of such people, in order that these illusions can be wretched in the view of the wise men and possessors of intellect.

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﴿19﴾ وَلَهُ مَن فِی السَّمَاوَاتِ وَالاَرْضِ وَمَنْ عِندَهُ لاَ یَسْتَکْبِرُونَ عَنْ عِبَادَتِهِ وَلاَ یَسْتَحْسِرُونَ

﴿20﴾ یُسَبّ-ِحُونَ اللَّیْلَ وَالنَّهَارَ لاَ یَفْتُرُونَ

﴿21﴾ أَمِ اتَّخَذُوا ءَالِهَةً مِنَ الاَرْضِ هُمْ یُنشِرُونَ

19. “ And to Him belongs whoever is in the heavens and the earth; and those who are with Him are not proud to worship Him, nor do they get weary.”

20. “ They glorify (Him) by night and day; they never intermit.”

21. “ Or have they taken gods from the earth who can raise (the dead)?”

“ They glorify (Him) by night and day; they never intermit.”

In this case, how does He need to your obedience and your worship? Thus, His order of Faith, worship, righteous deed, and servitude upon you all are for your own interest and your benefit.

Next to the statement of negation of vanity and aimlessness of the world of existence expressed in former verses, in the following holy verse, the Qur’ān refers to the Unity of the Worshipped Who is the Deviser of this World. It says:

“ Or have they taken gods from the earth who can raise (the dead)?”

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﴿22﴾ لَوْ کَانَ فِیهِمَآ ءَالِهَةٌ إِلاَّ اللَّهُ لَفَسَدَتَا فَسُبْحَانَ اللَّهِ رَبّ ِ الْعَرْشِ عَمَّا یَصِفُونَ

22. “ If there were, in the heavens and the earth, (other) gods besides Allah, they would both certainly go to ruin. So glorified is Allah, the Lord of the ‘Arsh, from what they attribute (unto Him).”

harmony and agreement would never exist; since each of them might have a separate requirement and would nullify the effect of the other, and, consequently, the world might finally go to destruction.

Hushām-ibn-Hakam once asked Imam Sadiq (a.s.) what the reason of Unity of Allah was. Imam (a.s.) said: “The continuation of devices (of the world) and the completion of creation, is the reason of His Unity…” (Tauhīd-i-Sadūq, p. 250).

This verse is an answer to those who used to believe in a separate god for every thing and every affair. That is why the Qur’ān says: “The Lord of the ‘Arsh” which means Allah is the Lord of the whole world of existence.

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﴿23﴾ لاَ یُسْئَلُ عَمَّا یَفْعَلُ وَهُمْ یُسْئَلُونَ

23. “ He (Allah) will not be questioned as to what He does, but they will be questioned (for their deeds).”

And, in another verse of the Qur’ān, we recite: “And stop them, (for) they shall be questioned.”(1)

However, on the Day of Judgment, people will surely be questioned about their thoughts and intentions, youth and lifetime, incomes and expenditures, choosing the leader, and obedience from dignitaries.

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﴿24﴾ أَمِ اتَّخَذُوا مِن دُونِهِ ءَالِهَةً قُلْ هَاتُوا بُرْهَانَکُمْ هَذَا ذِکْرُ مَن مَعِیَ وَذِکْرُ مَن قَبْلِی بَلْ أَکْثَرُهُمْ لاَ یَعْلَمُونَ الْحَقَّ فَهُم مُعْرِضُونَ

24. “ Or have they taken other gods besides Him? Say: ‘Bring your proof! This (Qur’ān) is the remembrance of those who are with me, and the remembrance of those before me. But most of them do not know the truth, so they are averse’.”

This reasoning is the same reasoning that the scholars of theology bring under the title of ‘the consensus of prophets upon the Oneness of Allah’.

And, since sometimes it happens that the abundance of idle worshippers causes some persons not to accept Unity, the Qur’ān continues as follows:

“… But most of them do not know the truth, so they are averse’.”

The opposition of the majority of the ignorant people against the truth in many societies has always been an evidence taken by some unaware ones for their turning away. And, the Holy Qur’ān has seriously condemned reliance on majority.

However, Ali (a.s.) said: “By the descent of the Qur’ān to the Prophet (p.b.u.h.), the knowledge of the former prophets, and the knowledge of Allah’s saints, and the knowledge of whatever will happen until the Resurrection have been given to him (p.b.u.h.).” Then Imam Ali (a.s.) recited the above-mentioned verse: “This (Qur’ān) is the remembrance of those who are with me, and the remembrance of those before me.” Therefore, the Qur’ān continues the knowledge of whatever had been before and whatever exists now and whatever will be in future. (Tafsīr-us-Sāfī, and Tafsīr-i-Furāt).

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﴿25﴾ وَمَآ أَرْسَلْنَا مِن قَبْلِکَ مِن رَّسُولٍ إِلاَّ نُوحِی إِلَیْهِ أنَّهُ لآ إِلَهَ إِلآَّ أَنَاْ فَاعْبُدُونِ

25. “ And We sent no Messenger before you but We revealed unto him that ‘Verily there is no god but I; so worship Me (alone)’.”

﴿26﴾ وَقَالُوا اتَّخَذَ الرَّحْمنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّکْرَمُونَ

﴿27﴾ لاَ یَسْبِقُونَهُ بِالْقَوْلِ وَهُم بِاَمْرِهِ یَعْمَلُونَ

26. “ And they say: ‘The Beneficent (Allah) has taken to Him a son.’ Glory be to Him! Nay, but (angels) are (His) honoured servants.”

27. “ They do not precede Him in speech, and (only) according to His commandment do they act.”

But attributing a son to an Essence that is Eternal, non-body, and free from want from any point of view, is absolutely meaningless.

That is why, in order to negate Him from any blemish and defect, immediately after that, the verse continues saying:

“… Glory be to Him! …”

Then in some different statements it explains the qualities of the angels, which, on the whole, are some clear evidences for the lack of child attributed to Allah:

1. They are the servants of Allah: “… (angels) are (His) honoured servants.”

2. They are some honoured and worthy servants: “… (His) honoured servants.”

They are not like the disobedient servants who serve their master only under the pressure of that master. For the sake of the sincerity of these divine angels in their servitude, Allah has honoured them, too, and He has increased His bounties for them. The verse says:

“… Nay, but (angels) are (His) honoured servants.”

3. They are sincerely so polite and obedient unto Allah that they never precede Him in speech; and also from the point of action, they always act only according to His commandment. The verse says:

“ They do not precede Him in speech, and (only) according to His commandment do they act.”

Are these qualities the epithets of children or the qualities of the servants?

Allah (s.w.t.), and, secondly, this servitude is accompanied with sincerity.

2. The holy word Beneficent used for Allah (s.w.t.) had been an acquainted name among the polytheists. The existing conditions, which dominate a person, affect on his beliefs and judgments. Since human beings have physical bodies and find themselves some needy ones, they also think of Allah, Who is free from corporeality and neediness, in the same way.

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﴿28﴾ یَعْلَمُ مَا بَیْنَ أَیْدِیهِمْ وَمَا خَلْفَهُمْ وَلاَ یَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَی وَهُم مِنْ خَشْیَتِهِ مُشْفِقُونَ

28. “ He knows what is before them and what is behind them, and they (angels) do not intercede except for him with whom He is well-pleased and they tremble

in awe of Him.”

disobey His commandments. Then the noble verse continues implying that, undoubtedly, the angels, who are the worthy and honourable servants of Allah, will intercede for those who are in need of it, but this fact must be noted that they will never intercede save for the one whom they know Allah is well-pleased of and He has given the permission of his intercession. The verse says:

“… and they (angels) do not intercede except for him with whom He is well-pleased …”

The abovementioned sentence is an answer to those people who used to say that they worshipped the angels in order that they intercede for them with Allah. The Qur’ān says that the angels cannot do anything from their own accord. Therefore, whatever you desire you may ask Him directly, even for the leave of intercession.

It is also for this very cognition that they fear only Him. The verse says:

“… and they tremble in awe of Him.”

They do not fear that they have done a sin, but they are in awe of shortcoming in worship before Him and of leaving the better.

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﴿29﴾ وَمَن یَقُلْ مِنْهُمْ إِنّ-ِی إِلَهٌ مِن دُونِهِ فَذَلِکَ نَجْزِیهِ جَهَنَّمَ

کَذَلِکَ نَجْزِی الظَّالِمِینَ

29. “ And whoever of them (the angels) says: ‘Verily I am a god besides Him, such a one We recompense with Hell, even so do We recompense the unjust.”

heavens and the earth. Among them, three interpretations seem more appropriate, and, as it will be explained, all of them may be found in the concept of the verse. (Tafsīr-ul-Kabīr, by Fakhr-i-Rāzī)

1. Attaching the heaven to the earth refers to the beginning of the creation. According to the attitudes of some scientists, this world had been in the form of a single great unit of blazing vapor that, as a result of some different inward explosions and movements, it gradually divided into parts and the stars and planets, including the solar system and the earth, came to being, and still the world is expanding.

2. The purpose of this attachment is the monotony of the substances of the world so that all of them were gathered in one another and formed apparently a single matter. But, as the time passed, the substances separated from each other, and some new compounds appeared. Thus many kinds of plants, animals, and other creatures existed in the heaven and the earth. These beings are in a condition that each of them has a special system and some effects and properties particular to itself. Every one of them is a sign for the infinite Knowledge, Glory and Might of Allah. (Al-Mīzān)

3. The objective of the attachment of the heaven is that at first it did not rain, and the attachment of the earth is that at that time there grew no plant at all over it, but Allah started both of them. He caused to rain from heaven and He caused plants to grow on the earth.

There are numerous traditions narrated from the Ahl-ul-Bayt (a.s.) which refer to the latter meaning while some of them point to the first commentary (Tafsīr-us-Sāfī, and Nūr-uth-Thaqalayn).

No doubt that the latter commentary is something which is visible by the eyes that how it rains and that the lands cleave

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asunder and plants grow. This is completely adapted with the sentence saying: “Do not those who disbelieve see”, and it also harmonizes with the sentence declaring: “… and We made from water every living thing”.

But the first and the second above commentaries do not contradict the vast meaning of these sentences, because the word ‘see’ sometimes is in the sense of ‘knowledge’. True is that this knowledge and cognizance is not available for all. It is only the scientists who can give others some information about the past of the earth and the heaven and their attachment and, then, their separation, which may lead human beings throughout the whole centuries of the life.

It is for this reason that it has such a deep comprehensive content that can be applied by all groups of people in all times. And that is why we think there is no obstacle that this verse can embrace the whole three commentaries, each of which is correct and perfect in its own place. We have frequently reiterated that the usage of one word, with more than one meaning, not only is not wrong but sometimes is also the reason for a high eloquence. So, some Islamic traditions indicate that the Qur’ān has different layers of meaning. This may refer to this concept, too.

Concerning the Qur’ānic meaningful idea, cited at the end of the abovementioned holy verse, indicating that all living things have been created from water, here we introduce two known commentaries:

1. The life of all living things, irrespective of plants and animals, depends on water; this very water that originates the descent of rain from the heaven.

Another matter is that the Arabic word /mā’/, mentioned here, refers to the drop of seed from which the living creatures are usually produced.

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It is interesting that the scientists of today believe that the first gemma of life has been found in the depth of the seas, and that is why they think that the life has begun by means of water. And when we see that the Qur’ān considers the creation of man out of /tīn/ (mud), it is because this substance is a mixture of water and dust.

This subject is also noteworthy that the main part of man’s body, as well as that of many animals, mostly consists of water, (about seventy percent).

Some have objected that the creation of the angels and jinn both is certainly not from water, though they are some living creatures. The answer of it is clear, because the purpose in this context is those living creatures which are tangible for us.

An Islamic tradition indicates that once a person asked Imam Sadiq (a.s.) about the taste of water. The Imam (a.s.) at first said: “Ask with the aim that you learn something, not with the purpose of seeking pretext.” Then he (a.s.) added: “The taste of water is the taste of life. Allah, Be He Glorified, has said: ‘And We made from water every living thing’.”(1)

In the summer, in particular, when a person, tolerating continued thirst, reaches some wholesome water in that hot weather, after drinking the first gulps of it, he feels that a spirit of life is blown into his body. The Imam, in fact intends to clarify the relation and dependence of life and water by this beautiful expression.

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﴿31﴾ وَجَعَلْنَا فِی الاَرْضِ رَوَاسِیَ أَن تَمِیدَ بِهِمْ وَجَعَلْنَا فِیهَا فِجَاجاً سُبُلاً لَّعَلَّهُمْ یَهْتَدُونَ

31. “ And We set in the earth firm mountains lest it should shake with them (people), and We set therein broad high ways that they may be guided.”

“… and We set therein broad high ways that they may be guided.”

Verily if these valleys and gaps were not, the great series of mountains existing on the crust of the earth, would so separate the different regions of the land that the joint of them was utterly broken, and this shows that all these phenomena have been arranged according to a proper program.

﴿32﴾ وَجَعَلْنَا السَّمَآءَ سَقْفاً مَّحْفُوظاً وَهُمْ عَنْ ءَایَاتِهَا مُعْرِضُونَ

32. “ And We set up the heaven as a roof well-protected, and yet they turn away from its signs.”

﴿33﴾ وَهُوَ الَّذِی خَلَقَ اللَّیْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ کُلٌّ فِی فَلَکٍ یَسْبَحُونَ

33. “ And He it is Who created the night and the day and the sun and the moon. They float, each in an orbit.”

sun, which shines upon the earth and produces the day, is like a cylinder that ceaselessly rotates around this glob. Therefore, the day and the night each has a line and place for itself.

Some others have said that the objective of the motion of the sun, here, is the motion created by our feeling, for, to the consideration of the observers of the earth, it seems that the sun and the moon both are moving.

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﴿34﴾ وَمَا جَعَلْنَا لِبَشَرٍ مِن قَبْلِکَ الْخُلْدَ أَفإِیْن مّ-ِتَّ فَهُمُ الْخَالِدُونَ

﴿35﴾ کُلُّ نَفْسٍ ذَآئِقَةُ الْمَوْتِ وَنَبْلُوکُم بِالشَّرّ ِ وَالْخَیْرِ فِتْنَةً وإِلَیْنَا تُرْجَعُونَ

34. “ And We appointed immortality for no man before you. Then if you die, can they be immortal?”

35. “ Every soul shall taste of death; and We try you with evil and good for a testing, and unto Us you shall be returned.”

your death just now, live immortally after your death? The verse says:

“… Then if you die, can they be immortal?”

The duration of a religion, creed, and a sacred law does not need the ever permanence of its bringer. His successors may continue his line after him.

Then the Holy Qur’ān states the general law of death for all souls, with no exception, as follows:

“ Every soul shall taste of death; …”

After mentioning the general law of death, there will arise this question that: What is the aim of this ephemeral life, and what is the use of it?

In the continuation of this holy verse, the Qur’ān states as follows:

“… and We try you with evil and good for a testing, and unto Us you shall be returned.”

The Divine trial is harder when it is done by means of afflictions.

Your main abode has not been assigned in this world. It is somewhere else. You have come here only for taking examinations, and after the end of the examination and gaining the necessary development, you will go to your main abode, the world of the Hereafter.

By the way, Amir-ul-Mu’mineen Ali (a.s.), concerning the Qur’ānic sentence, saying: “… and We try you with evil and good for a testing, …”, said: “Health and self-sufficiency is ‘good’, and sickness and poverty is ‘evil’ and both of them are for trial.”(1)

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﴿36﴾ وَإِذَا رَءَاکَ الَّذِینَ کَفَرُوا إِن یَتَّخِذُونَکَ إِلاَّ هُزُواً أَهَذَا الَّذِی یَذْکُرُ ءَالِهَتَکُمْ وَهُم بِذِکْرِ الرَّحْمَنِ هُمْ کَافِرُونَ

36. “ And when those who disbelieve see you, they take you not but for mockery; (saying each other): ‘Is this the one who makes mention of your gods?’ And (while) they, at the mention of the Beneficent (Allah), are themselves disbelievers.”

It is surprising that when a person frankly says something disrespectfully about these idols, which are made of wood or stone, and tells the truth by saying that these are some soulless, senseless, and worthless beings, they wonder; but when a person denies the Merciful, Beneficent Allah, Whose impacts of favour have covered all the world, and everything is a reason for His Greatness and Mercy, it will not be wonderful for them.

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﴿37﴾ خُلِقَ الإِنسَانُ مِنْ عَجَلٍ سَأُوْرِیکُمْ ءَایَاتِی فَلاَ تَسْتَعْجِلُونِ

﴿38﴾ وَیَقُولُونَ مَتَی هَذَا الْوَعْدُ إِن کُنتُمْ صَادِقِینَ

37. “ (The nature of mortals is such that as if) man has been created of haste; soon (enough) I will show you My signs, so do not ask Me to hasten (them) on.”

38. “ And they (the disbelievers) say: When will this promise (be fulfilled) if you are truthful?”

blasphemy and sin the Divine punishment will seize them, they say why it does not come soon.

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

“… soon (enough) I will show you My signs, so do not ask Me to hasten (them) on.”

The Qur’ānic phrase ‘My signs” here may refer to the verses and signs of punishment, calamities and chastisement by means of which the Prophet (p.b.u.h.) threatened them. Yet, those empty-minded people repeatedly asked for the afflictions that the Prophet (p.b.u.h.) had promised them.

The Qur’ān, in this verse, says that they should not haste, because they will visit them soon.

This holy phrase may also refer to those miracles which prove the veracity of the Prophet (p.b.u.h.). In this case, the phrase means that if you wait, sufficient miracles will be shown to you.

These two commentaries do not contradict each other, because the disbelievers were hasty for both of them, and, finally, Allah gave both of them to them. Yet, the first commentary seems closer to the concept of the verse and is more appropriate to the later verses.

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Again, in the next verse, the Qur’ān points to one of their requests that they hastily asked. It says:

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

They were impatiently waiting for the event of the Hereafter to happen. They were unaware of the fact that, as soon as the Hereafter happens their full helplessness and misfortune begin. But what can be done; the hasty man makes also haste even for his own misfortune and destruction.

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The application of the phrase ‘if you are truthful’, which is in the plural form, though the Prophet of Islam (p.b.u.h.) was the addressee, is for the reason that they addressed his true followers in this expression, too. They wanted to say that the absence of the Hereafter was the reason for that they all were liars.

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﴿39﴾ لَوْ یَعْلَمُ الَّذِینَ کَفَرُوا حِینَ لاَ یَکُفُّونَ عَن وُجُوهِهِمُ النَّارَ وَلاَ عَن ظُهُورِهِمْ وَلاَ هُمْ یُنصَرُونَ

39. “ If those who disbelieve but know the time when they will not be able to ward off the Fire from their faces and from their backs, nor shall they be helped, (they would not hasten about the Resurrection).”

And the Qur’ānic sentence /walāhum yunsarūn/ (nor shall they be helped) refers to the fact that these idols, which they imagine they will intercede them and help them, can do nothing for them.

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p: 74

﴿40﴾ بَلْ تَأْتِیهِم بَغْتَةً فَتَبْهَتُهُمْ فَلاَ یَسْتَطِیعُونَ رَدَّهَا وَلاَ هُمْ یُنظَرُونَ

40. “ Nay, but it (the Fire) will come to them all of a sudden and make them confounded, so they will neither be able to repel it, nor will they be respited.”

﴿41﴾ وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِن قَبْلِکَ فَحَاقَ بِالَّذِینَ سَخِرُوا مِنْهُم مَّا کَانُوا بِهِ یَسْتَهْزِءُونَ

41. “ And indeed Messengers before you were (also) mocked, but that whereat they mocked encompassed those who scoffed at them.”

In fact, if the Lord of heaven had not set the atmosphere of the earth as a protective canopy for it, only this would have been sufficient that you had to be the target of the aerolites to be bombarded every day and night.

It is noteworthy that instead of the application of Allah, the holy word ‘the Beneficent’ has been used in this verse. This means that: you should see how much sin you have committed that you have caused the wrath of Allah, Who is the source of general Mercy and favour.

Then, it adds:

“… But (yet) they turn away from the remembrance of their Lord!”

They hearken neither to the advices of His prophets, nor do they let Allah’s remembrance and His blessings move their hearts, nor may they use their contemplation in this way.

Again, as a question, the holy Qur’ān asks: to what have these unjust and sinful disbelievers pleased themselves against the Divine retributions? Do they have gods who can defend them before the Wrath of Allah? The verse says:

“ Or have they gods that can protect them from (the wrath of) Us? …”

These artificial gods of theirs cannot even assist themselves nor can they defend themselves, nor does Allah help them by means of His Grace and spiritual power. The verse continues saying:

“… They are not able to help themselves nor can they be defended from Us.”

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p: 78

﴿44﴾ بَلْ مَتَّعْنَا هَؤُلآءِ وءَابَآءَهُمْ حَتَّی طَالَ عَلَیْهِمُ الْعُمُرُ أَفَلاَ یَرَوْنَ أَنَّا نَأْتِی الاَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَآ أَفَهُمُ الْغَالِبُونَ

44. “ Yet, We gave provision to these and their fathers until life grew long for them. Do they not see that We come to the land, curtailing it of its sides? Are they then the victors?”

﴿45﴾ قُلْ إِنَّمَآ اُنذِرُکُم بِالْوَحْیِ وَلاَ یَسْمَعُ الصُّمُّ الدُّعَآءَ

إِذَا مَا یُنذَرُونَ

45. “ Say: ‘Verily I warn you only by the revelation. But the deaf do not hear the call when they are warned.”

That is, if a person has apparently ears, but he does not hear the Truth, or he has eyes but he does not see the facts, he is indeed deaf and blind. Sometimes, of course, preaching is not effective because individuals are not eligible and receptive; then it does not mean that there is a deficiency in the preacher or his style of preaching.

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p: 81

﴿46﴾ وَلَئِن مَسَّتْهُمْ نَفْحَةٌ مِنْ عَذَابِ رَبّ-ِکَ لَیَقُولُنَّ یَاوَیْلَنَآ إِنَّا کُنَّا ظَالِمِینَ

46. “ And if a blast of the punishment of your Lord touches them, they will certainly say: ‘Woe unto us! Verily we were unjust’.”

﴿47﴾ وَنَضَعُ الْمَوَازِینَ الْقِسْطَ لِیَوْمِ الْقِیَامَةِ فَلاَ تُظْلَمُ نَفْسٌ شَیْئاً وَإِن کَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَیْنَا بِهَا وَکَفَی بِنَا حَاسِبِینَ

47. “ And We shall set up the balances of justice for the Resurrection Day, so that no soul shall be wronged anything; and even if there be (an action) of the weight of grain of mustard seed, We will bring it (into account), and sufficient are We (as) reckoners.”

That is, neither the divine reward of the righteous will be decreased, nor the proper punishment of the wrong doers will be added to.

This negation of ‘being wronged anything’ does not mean that there will not be exactness in Reckoning. On the contrary, the case will be such that the least thing of good and bad will be made present and will be measured. The verse continues saying:

“… and even if there be (an action) of the weight of grain of mustard seed, We will bring it (into account), …”

And, this alone is enough that Allah is the Reckoner of the deeds of the servants. The verse says:

“… and sufficient are We (as) reckoners.”

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p: 84

﴿48﴾ وَلَقَدْ ءَاتَیْنَا مُوسَی وَهَارُونَ الْفُرْقَانَ وَضِیَآءً وَذِکْراً لِلْمُتَّقِینَ

﴿49﴾ الَّذِینَ یَخْشَوْنَ رَبَّهُم بِالْغَیْبِ وَهُم مِنَ السَّاعَةِ مُشْفِقُونَ

48. “ And indeed We gave Moses and Aaron the Furqān (criterion) and a Light and a Reminder for the pious ones.”

49. “ Those who fear their Lord in secret and they dread the Hour (of doom).”

﴿50﴾ وَهَذَا ذِکْرٌ مُّبَارَکٌ أَنزَلْنَاهُ أَفَاَنتُمْ لَهُ مُنکِرُونَ

50. “ And this (Qur’ān) is a blessed Reminder which We have sent down (for you). Do you then deny it?”

live in wildness, ignorance, poverty, misery and dispersion, comparing with their status after the descent of the Qur’ān, when they became an example for others. We may also consider the condition of some nations before and after that the Qur’ān went among them.

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p: 88

“ When he said to his father and his people: ‘What are these images (and lifeless statues) unto which you pay devotion’?”

The word ‘father’, mentioned in this verse, refers to his uncle, ’Āzar, because in Arabic language sometimes ‘uncle’ is called /’ab/ (father), too.(1)

This Abraham’s saying, in fact, is a clear reasoning for making the act of idol worshipping futile, because what is seen of the idols is their mere statues and the rest is delusion and conjecture.

The Arabic word /tamāθīl/ is the plural form of /temθāl/ with the sense of ‘lifeless statues’.

Having a glance over the history of idolatry shows that making statues had initially been used as a remembrance of the dignitary, which, later, became gradually as a state of sanctity and turned in the form of worship.

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p: 90

﴿53﴾ قَالُوا وَجَدْنَآ ءَابَآءَنَا لَهَا عَابِدِینَ

﴿54﴾ قَالَ لَقَدْ کُنتُمْ أَنْتُم وءَابَآؤُکُمْ فِی ضَلاَلٍ مُبِینٍ

53. “ They said: ‘We found our fathers worshipping them’.”

54. “ He said: ‘Indeed you and your fathers have been in manifest error’.”

verily if You do not make me know You I will not know Your prophet. O’ Allah! Cause me know Your prophet, for verily if You do not make me know Your prophet, I will not know Your Hujjah. O’ Allah! Cause me know Your Hujjah, for verily if I do not know Your Hujjah I will get astray from my religion (and will be misguided).”(1)

7- Imam Baqir (a.s.) said: “Whoever teaches a part of guidance (to any one) will have the like of the reward of those who act it and there will decrease nothing of the rewards of them; and whoever teaches a part of aberration (to any one) the sin of those who commit it will be for him without decreasing anything from their sins.”(2)

8- Yazīd-ibn-‘Abdulmalik narrates that Imam Sadiq (a.s.) said: “Visit each other because your visit will cause your hearts to be enlivened and our sayings to be remembered, and our sayings may make you kind to each other. Then if you practically take them (and do accordingly), you will develop and be prosperous; and if you abandon our sayings you will get astray and annihilate. Therefore, take them (and do accordingly), for I stand guarantor of your rescue and prosperity.” (3)

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p: 93

﴿55﴾ قَالُوا أَجِئْتَنَا بِالْحَقّ ِ أَمْ أَنتَ مِنَ اللاَّعِبِینَ

﴿56﴾ قَالَ بَل رَبُّکُمْ رَبُّ السَّمَاوَاتِ وَالاَرْضِ الَّذِی فَطَرَهُنَّ وَأَنَا عَلَی ذَلِکُم مِنَ الشَّاهِدِینَ

55. “ They said: ‘Have you brought to us the truth, or are you one of the triflers’.”

56. “ He said: ‘Nay! But your Lord is the Lord of the heavens and the earth Who originated them, and I am unto this (fact) one of the witnesses’.”

“… and I am unto this (fact) one of the witnesses’.”

By this sharp statement, Abraham (a.s.) showed that that One is eligible to be worshipped Who is the Creator of them and the Creator of the earth and all beings.

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p: 95

﴿57﴾ وَتَاللَّهِ لاََکِیدَنَّ أَصْنَامَکُم بَعْدَ أَن تُوَلُّوا مُدْبِرِینَ

57. “ And, by Allah, I will certainly plan against your idols after you go away turning your backs’.”

speaking, to what kind of current political circumspections and ordinary precautions do these sentences agree?

Some believe that for conflicting the factors of mischief, those factors they must be struggled against in a negative manner. For instance, at the time of the tyrannical king of Iran, when the cinemas of the country were a serious means of deviation of the young generation, one of the dignitaries said: “If people decide not to go to cinemas, the cinemas will automatically be suspended”.

But, the above-mentioned holy verse condemns this kind of thought, and it persists on the fact that the source of mischief must be eradicated. The example of it is the act of Moses (a.s.) who burnt the golden Calf, and the Prophet of Islam (p.b.u.h.) ruined the ‘mosque of dissension’ where was a base for the hypocrites.

Therefore, to prove that this proposition was one hundred percent earnest, and that he (a.s.) was steadfast in his belief in a manner that he would accept heartily all its results and consequences in whatever form they might be, Abrāhām added:

“ And, by Allah, I will certainly plan against your idols after you go away turning your backs’.”

Abraham’s purpose was to make them understand that he would finally use an opportunity and break the idols entirely.

But, perhaps, the greatness and dignity of the idols in their minds was so high that they did not take this statement for serious, and they did not show any reaction. They might think that it was not possible that a person let himself play with the sacred things of a people and a tribe whose government was supporting them, too. With what daring could he do that? By which power was he able to afford it?

p: 97

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A few traditions concerning pictures:

1- The holy Prophet of Islam (p.b.u.h.) said: “The intensive punishment of the people on the Day of Hereafter belongs to the drawers of pictures.” (Perhaps, the purpose of it is: ‘those who painted the pictures of gods’.)(1)

2- Abī Basīr has narrated from Imam Sādiq (a.s.) who said: “The Prophet (p.b.u.h.) said: ‘Gabriel came to me and said: ‘Your Lord sends you regards and has prohibited you from ‘Tazwīq’ of the houses’.” Abū Basīr said: “Then I asked what ‘Tazwīq of the houses’ meant; when he (a.s.) said: ‘Painting pictures in the house’.” (It should be thought what kinds of picture there were on those days regarding that the people had the belief of idol worship in them and every picture must be considered as that.)(2)

Muhammad-ibn-Muslim said: “I asked Imam Sadiq (a.s.) about the drawing of the pictures of trees, sun, and moon. Then he (a.s.) said: ‘When there is not a thing (a face) of an animal, it does not matter’.”(3)

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p: 98

﴿58﴾ فَجَعَلَهُمْ جُذَاذاً إِلاَّ کَبِیراً لَّهُمْ لَعَلَّهُمْ إِلَیْهِ یَرْجِعُونَ

﴿59﴾ قَالُوا مَن فَعَلَ هَذَا بِاَلِهَتِنَآ إِنَّهُ لَمِنَ الظَّالِمِینَ

﴿60﴾ قَالُوا سَمِعْنَا فَتیً یَذْکُرُهُمْ یُقَالُ لَهُ إِبْرَاهِیمُ

58. “ So he broke them into pieces, (all) except the chief of them, that haply they may return to it.”

59. “ They said: ‘Who has done this with our gods? Surely he is (one) of the unjust’.”

60. “ They said: ‘We heard a youth making mention of them, who is called Abraham’.”

form and state it may be. According to an Islamic tradition, “Whatever makes man busy to itself, in a way that it makes him far from Allah, it is his idol.”

Finally, the idol worshippers entered the idol temple and encountered a scene that they could not imagine it. Instead of a tidy idol temple, they faced with an untidy scene, a heap of broken idols. They shouted asking who had done that wrong to their idols and that whoever had done it had certainly been one of the oppressors. The holy verse says:

“ They said: ‘Who has done this with our gods? Surely he is (one) of the unjust’.”

By this saying they indicated that the person who had done that action, in fact, had been unjust both to their gods, and to the society and to their party, and to himself.

But, a group of people who had the threats of Abraham due to the idols in mind, and knew this offensive behaviour of his to those artificial objects of worship, declared their opinion as follows:

“ They said: ‘We heard a youth making mention of them, who is called Abraham’.”

According to some narrations, it happened at that time when Abraham was completely young, and he was probably about sixteen years old.

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p: 100

﴿61﴾ قَالُوا فَأْتُواْ بِهِ عَلَی أَعْیُنِ النَّاسِ لَعَلَّهُمْ یَشْهَدُونَ

﴿62﴾ قَالُوا ءَأَنتَ فَعَلْتَ هَذَا بِاَلِهَتِنَا یَآ إِبْرَاهِیمَ

﴿63﴾ قَالَ بَلْ فَعَلَهُ کَبِیرُهُمْ هَذَا فَسْاَلُوهُمْ إِن کَانُوا یَنطِقُونَ

61. “ They said: ‘Then bring him before the eyes of the people, that they may bear witness’.”

62. “ They said: ‘Are you the man that did this with our gods, O Abraham?’”

63. “ (Abraham) said: ‘Nay, it was done by this, the chief of them! Ask them if they can speak’.”

At last, the court started its job with the presence of the chiefs of the people. It has also been said that Namrūd himself was attending the court.

The first question which was asked from Abraham was as follows:

“ They said: ‘Are you the man that did this with our gods, O Abraham’?”

Abraham answered them in such a way that they felt they were seriously surrounded, so that they could not save themselves from it. Here is Abraham’s response:

“ (Abraham) said: ‘Nay, it was done by this, the chief of them! Ask them if they can speak’.”

The principals of the job of the specialists of felony indicate that the accused person is the one who has the effects of the crime with him. Here, the ‘effects of the crime’ is with the chief idol.

Abraham wanted to say why they went to him, and why did they not accuse the chief god of theirs? He inquired whether they did not think that the chief idol probably had considered that other idols were as its future rival and, therefore, had destroyed them totally.

Since this interpretation, from the view point of the commentators, did apparently not adapt to the reality, and in view of the fact that Abraham is a prophet and an immaculate person never tells a lie, there have been stated different matters upon this Qur’ānic sentence. What seems the best of all is that Abraham (a.s.) decisively attributed this action to the great idol, but all references testified to the fact that he did not intended to say it earnestly. He wanted to make the baseless superstitious notions of the idol worshippers manifest to them. He decided to make them understand that those soulless pieces of stone and wood were so feeble that they could not say even

p: 102

a sentence in order to ask help from their worshippers, much less they wanted them to solve their problems.

In our daily sayings there are many instances similar to this meaning when, in order to nullify the speech of the opposite party and to condemn him, we put his indisputable affairs in front of him in the form of an imperative, declarative, or interrogative sentence, and this is not a lie at all. A lie is something that has not a frame of reference with it.

There has been cited a tradition in the book of Kāfī narrated from Imam Sādiq (a.s.) who said: “He (Abraham) said this: ‘Nay, it was done by this, the chief of them’ for he intended to improve their thoughts and to tell them the idols could not do such an action.” Then the Imam added: “By Allah, the idols had not done it nor did Abraham tell a lie.”(1)

However, some commentators also think that probably Abraham (a.s.) uttered this subject in the form of a conditional sentence, implying that if the idols can speak, they have done such an action. Certainly the meaning was not contrary to the actuality, because neither did the idols speak, nor had they done such a job.

There is also a tradition close to this very commentary cited in Burhān, Sāfī, and Nūr-uth-Thaqalayn.

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p: 103

﴿64﴾ فَرَجَعُوا إِلَی أَنفُسِهِمْ فَقَالُوا إِنَّکُمْ أَنتُمُ الظَّالِمُونَ

﴿65﴾ ثُمَّ نُکِسُوا عَلَی رُؤُوسِهِمْ لَقَدْ عَلِمْتَ مَا هَؤُلآءِ یَنطِقُونَ

64. “ So they turned to themselves and said: ‘Verily, you yourselves are the unjust’.”

65. “ Then they were made to hang down their heads, (saying:) ‘Very well indeed you know these (idols) do not speak’.”

“ So they turned to themselves and said: ‘Verily, you yourselves are the unjust’.”

But, the amount of the rust of their ignorance, bigotry and blindly imitation was more than that it could be completely wiped out and burnished by the call of this Champion of Monotheism.

Alas! That holy spiritual awakening state did not last long, and there appeared an opposition against this monotheistic light from the side of the evil powers, and because of ignorance existed in their dark polluted innate, everything returned to its first state. What a beautiful and narrow sense the Qur’ān has, where it says:

“ Then they were made to hang down their heads, …”

So, in order to bring an excuse for their deaf and dumb gods, they announced:

“… (saying:) ‘Very well indeed you know these (idols) do not speak’.”

They wanted to say that their idols are always silent and they never break the dignity of silence.

The idol worshippers, in fact, wanted to hide the weakness, vileness and abasement of the idols by this hollow excuse.

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p: 105

﴿66﴾ قَالَ أَفَتَعْبُدُونَ مِن دُونِ اللَّهِ مَالاَ یَنفَعُکُمْ شَیْئاً وَلاَ یَضُرُّکُمْ

﴿67﴾ اُفٍّ لَّکُمْ وَلِمَا تَعْبُدُونَ مِن دُونِ اللَّهِ أَفَلاَ تَعْقِلُونَ

﴿68﴾ قَالُوا حِرّ ِقُوهُ وَانصُرُوا ءَالِهَتَکُمْ إِن کُنتُمْ فَاعِلِینَ

66. “ (Abraham) said: ‘Do you then worship, besides Allah, that which profits you nothing, neither hurts you?”

67. “ Fie on you and on what you worship besides Allah! Have you then no sense?”

68. “ They said: ‘If you would do aught, burn him, and help your gods’.”

Again, this teacher of monotheism goes on his own speech further than that, and by striking the whips of scorn upon their painless souls, he said to them:

“ Fie on you and on what you worship besides Allah! Have you then no sense?”

However, in blaming and scorning them, Abraham did not leave clemency, lest they would become more obstinate.

Thus, by the practical and logical reasoning of Abraham, all of the idol worshippers were condemned, but their intense obstinacy and bigotry hindered them to accept the Truth, and that was why they made a very harsh and dangerous decision about Abraham (a.s.). As for the reaction of the crowd, the Qur’ān says:

“ They said: ‘If you would do aught, burn him, and help your gods’.”

Similar to that, they said many vain things about Abraham, and they incited people to revolt against him in a way that, instead of a few loads of wood which could be sufficient to burn several persons, the inhabitants piled thousands of loads of wood over there which made a mountainous heap of wood, and, consequently, an ocean of fire was provided.

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p: 107

﴿69﴾ قُلْنَا یَانَارُ کُونِی بَرْداً وَسَلاَماً عَلَی إِبْرَاهِیمَ

﴿70﴾ وَأَرَادُوا بِهِ کَیْداً فَجَعَلْنَاهُمُ الاَخْسَرِینَ

69. “ We said: ‘O fire! Be you cold and safety for Abraham!’”

70. “ And they intended a device against him, but We made them the worse losers.”

Undoubtedly, the command of Allah (s.w.t.) was a genetic command, the same command that, in the world of existence, He issues for the sun, the moon, the earth, the heaven, the water, the fire, the plants, the birds and everything, and without that command no effect comes forth from any cause.

Imam Sādiq (a.s.) said: “When Allah commanded the fire, saying: ‘Be you cold …’, because of the extreme cold (in the midst of Namrūd’s fire), the teeth of Abraham were shivering and hitting against each other, until the time it was told: ‘… and safety’ when its coldness disappeared and caused safety for him.”(1)

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Then, to draw a conclusion, the Holy Qur’ān, in a short sentence, concisely implies that the polytheists had decided to annihilate Abraham (a.s.) by this evil plan, but Allah made them the worse losers of people. The verse says:

“ And they intended a device against him, but We made them the worse losers.”

It is evident that by remaining Abraham safe in the middle of that fire, the scene changed entirely, the cries of joy fell down, and the mouths were wide open out of surprise, but still bigotry and obstinacy hindered them to accept the truth perfectly, although the alert hearts (minds) got their interest from this event and their faith unto the Lord of Abraham was increased.

However, the Arabic word /’axsarīn/ has been applied in the Qur’ān for those who do an indecent action while they think that their action is good, and therefore, they usually do not comprehend their loss to try to compensate it.

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p: 109

﴿71﴾ وَنَجَّیْنَاهُ وَلُوطاً إِلَی الاَرْضِ الَّتِی بَارَکْنَا فِیهَا لِلْعَالَمِینَ

71. “ And we delivered him, and Lot, unto the land which We have blessed for (all) peoples.”

﴿72﴾ وَوَهَبْنَا لَهُ إِسْحَاقَ وَیَعْقُوبَ نَافِلَةً وَکُلاًّ جَعَلْنَا صَالِحِینَ

72. “ And We bestowed on him Isaac and Jacob as a further gift, and We made them all righteous.”

﴿73﴾ وَجَعَلْنَاهُمْ أَئِمَّةً یَهْدُونَ بِأَمْرِنَا وَأَوْحَیْنَآ إِلَیْهِمْ فِعْلَ الْخَیْرَاتِ وَإِقَامَ الصَّلاَةِ وَإِیتَآءَ الزَّکَاةِ وَکَانُوا لَنَا عَابِدِینَ

73. “ And We made them leaders guiding (the people) by Our command, and We revealed to them the doing of good deeds, and the establishing prayer, and the giving of alms, and they were worshippers of Us (alone).”

programs into action, whether it is done by formation of just government or without it. In this stage they are trainees and they carry the Divine ordinances and programs into effect, and they foster men so that they provide a clean environment for them.

In fact, the rank of Imamate is the rank of proving all the Divine programs to true. In other words, it is the remittance of the quest as well as both the religious guidance and Divine guidance.

From this point of view, it is just like the sun which fosters the living creatures by its rays.

Then, next to that stage, the Qur’ān reiterates the actuality and consequence of this rank. It continues saying:

“… guiding (the people) by Our command, …”

This guidance is not only in the sense of leading and showing the way, which exist in the rank of prophethood and messengership, but also in the sense of succour and gaining the aim (for those who are receptive and have competency, of courser).

There can be drawn a conclusion from the last part of the verse that Imam (the immaculate absolute leader of people) must be appointed from the side of Allah, because, firstly, Imamate is a kind of Divine covenant, and it is evident that such a person should be assigned by Allah Who is a side of the covenant.

Secondly: those who have somehow been unjust, and there is a dark point of injustice in their life, irrespective of injustice to themselves or injustice to others, or being idol worshipers even for a while, are not eligible for the rank of Imamate. In other words, Imam should have been Immaculate in his whole lifetime.

Can any one, save Allah, be aware of the existence of such an epithet in a person?

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So, if we intend to choose the successor of the Prophet (p.b.u.h.) through this criterion there can be none but Amir-ul-Mumineen Ali (a.s.).

It is interesting that the writer of Al-Manār narrates from Abī-Hanīfah that he believed that caliphate was exclusively eligible to Alawites, and for that reason he thought rebellion against the contemporary government of that time, (Mansūr-i-Abbasī), was permissible, therefore, he did not agree to accept the job of judgment in the government of Abbasides.

Then, the writer of Al-Manār adds that the four leaders of the Sunnites were totally antagonist to the governments of their times and did not assume them as eligible for leadership of the Muslims since they were some unjust cruel men.(1)

But it is wonderful that a great deal of our contemporary Sunnite scholars approve and support some unjust tyrannical governments whose communication with the enemies of Islam is certain and decisive, and whose injustice and mischief is not concealed to anyone, and they easily consider them as ‘the people in authority’ and ‘those to be obeyed’.

Explanations:

1. Similar to prophethood, Imamate should be assigned by Allah. The Qur’ān says: “And We made them leaders, …”

2. If Imamate is gained by force and injustice, it is an invitation to Hell. The Qur’ān says: “… leaders (who) call to the fire, …”(2) But when Imamate is given by Allah, it is blessed and it is in the path of the Truth.

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3. The guidance of prophets is neither from their own accord nor is it by their own personal tastes, but it is guidance by Allah’s command: “… guiding (the people) by Our Command, …”

4. Ritual prayers and almsgiving (zakāt) are two basic principles in all religions, since without prayer and Zakāt none reaches the rank of servitude. The verse says:

“… and We revealed to them the doing of good deeds, and the establishing prayer, and the giving of alms, and they were worshippers of Us (alone).”

5. One can comprehend from this verse that religion is not separate from government. “And We made them leaders, guiding (people) by Our Command, …”

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﴿74﴾ وَلُوطاً ءَاتَیْنَاهُ حُکْماً وَعِلْماً وَنَجَّیْنَاهُ مِنَ الْقَرْیَةِ الَّتِی کَانَتْ تَعْمَلُ الْخَبَآئِثَ إِنَّهُمْ کَانُوا قَوْمَ سَوْءٍ فَاسِقِینَ

﴿75﴾ وَأَدْخَلْنَاهُ فِی رَحْمَتِنَآ إِنَّهُ مِنَ الصَّالِحِینَ

74. “ And Lot, We gave him wisdom and knowledge, and We delivered him from the town which were doing abominations. Verily they were evil people, perverse,”

75. “ And We admitted him into Our mercy; verily he was of the righteous.”

Therefore, in the continuation of the holy verse, the Qur’ān points to this favour which Allah bestowed on Lūt when it says:

“… and We delivered him from the town which were doing abominations. …”

The reason of the punishment of those people is mentioned as that they were some bad people and had gone out of the circle of the obedience of Allah’s command. It continues saying:

“… Verily they were evil people, perverse,”

****

Then the Qur’ān refers to the last Divine favour from this group of favours which were given to Lūt, by saying:

“ And We admitted him into Our mercy; verily he was of the righteous.”

Thus, in this holy verse, four important favours of Allah, which were endowed on Lūt (a.s.), are pointed out. They are: wisdom, knowledge, deliverance and admitting him into Allah’s mercy.

****

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This call of Noah is apparently a hint to the curse which has been stated in Sura Noah, No. 71, verses 26 and 27 where the Qur’ān declares: “And Noah said: ‘My Lord! Leave not upon the land any dweller from among the unbelievers’;” “For verily if You leave them they will lead astray Your servants, and will not beget any but immoral, ungrateful (children)’.”

Then, the verse continues saying:

“… Then We answered him, and delivered him and his family from the great calamity.”

The Qur’ānic word /’ahl/ has a vast meaning here which envelops both Noah’s believing relatives and his special true friends.

****

And, in the next verse, the Qur’ān also adds:

“ And We helped him against the people who rejected Our signs; verily they were an evil people, so We drowned them all together.”

This very last sentence is another emphasis on this fact that the Divine punishments are never done to be taken vengeance, but they are on the basis of choosing the better. In another sense, the right of life and using its blessings is for those who are on the line of development and journey to Allah (s.w.t.), or if one day they went astray, they would repent and improve themselves later.

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﴿78﴾ وَدَاوُدَ وَسُلَیْمَ-انَ إِذْ یَحْکُمَانِ فِی الْحَرْثِ إِذْ نَفَشَتْ فِیهِ غَنَمُ الْقَوْمِ وَکُنَّا لِحُکْمِهِمْ شَاهِدِینَ

﴿79﴾ فَفَهَّمْنَاهَا سُلَیْمانَ وَکُلاًّ ءَاتَیْنَا حُکْماً وَعِلْماً وَسَخَّرْنَا مَعَ دَاوُدَ الْجِبَالَ یُسَبّ-ِحْنَ وَالطَّیْرَ وَکُنَّا فَاعِلِینَ

78. “ And (remember) David and Solomon when they gave judgment concerning the field, when the sheep of the people pastured in it by night, and We were witnesses to their judgment.”

79. “ So We made Solomon to understand it, and unto each (of them) We gave wisdom and knowledge. And with David We subdued the mountains to give glory, and the birds, and We were the doers (thereof).”

after compensating the damage caused by the sheep, each of the owners takes back his original property.(1) The verse says:

“ And (remember) David and Solomon when they gave judgment concerning the field, when the sheep of the people pastured in it by night, and We were witnesses to their judgment.”

Evidently both of the Divine prophets tried to find a way to compensate the loss, but the father (David (a.s.)) thought in the deliverance of the sheep, while the son (Solomon (a.s.)) intended to provide it by means of the benefits of the sheep. Allah in this verse says:

“ So We made Solomon to understand it, and unto each (of them) We gave wisdom and knowledge. …”

Meaning that though Allah gave both of them knowledge and wisdom but, in this case, the judgment of Solomon was better.

Then the Qur’ān points to another merit and honour that Allah had bestowed on David, by saying:

“… And with David We subdued the mountains to give glory, and the birds, …”

This sentence means that these deeds are not so important comparing Allah’s power, and He says:

“… and We were the doers (thereof).”

However, an Islamic tradition indicates that whenever David (a.s.) was busy reciting the heavenly Book (Zabūr), there was no stone, mountain, and bird but, by hearing his voice, it also sang with him. (The commentaries of Sāfī and Nūr-uth-Thaqalayn) The reason of this is that all beings, including mountains and birds, have got a kind of perception that they are often busy glorifying Allah.

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﴿80﴾ وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَکُمْ لِتُحْصِنَکُم مِن بَأْسِکُمْ فَهَلْ أَنتُمْ شَاکِرُونَ

﴿81﴾ وَلِسُلَیْمانَ الرّ ِیحَ عَاصِفَةً تَجْرِی بِاَمْرِهِ إِلَی الاَرْضِ الَّتِی بَارَکْنَا فِیهَا وَکُنَّا بِکُلّ ِ شَیْءٍ عَالِمِینَ

80. “ And We taught him the art of making the coat of mail for you to protect you in your wars. Are you then thankful?”

81. “ And for Solomon We (subdued) the wind blowing violent, that ran at his command unto the land where We had blessed; and of everything We are aware.”

making mail, will be said later under the verses 10 and 11 of Sura Saba’, No. 34, Allah willing.

****

Then, in the next verse, the Qur’ān refers to a violent wind which used to blow in the holy land of Syria; but, as it is understood from Sura Sād, No. 38, verse 36, Hadrat Sulaymān (Solomon) (a.s.) had gotten the power of domination and commanding upon the slow winds in other regions, too, where it says: “Then We made the wind subservient to him; it made his command to run gently whenever he desired.”

Sura Saba’, No. 34, verse 12 refers to the length of the time and the distance that Solomon (a.s.) could travel by the wind, where it says: “And (We made) the wind (subservient) to Sulaymān, which made a month’s journey in the morning and a month’s journey in the evening, …”. It can be deduced from these matters that the friends of Allah are able to cause alteration in nature by Allah’s leave; and that the winds have perception, too, and they perceive and execute the command of Allah and the commands of the friends of Allah.

However, in this holy verse, Allah says:

“And for Solomon We (subdued) the wind blowing violent, that ran at his command unto the land where We had blessed; …”

And this is not wonderful, because Allah is the knower of all things. The verse continues saying:

“… and of everything We are aware.”

He is aware of not only the secrets of the world of existence and the rules and systems governing them, and knows how to make them subservient but also of the result and the end of this job, and, however, everything is humble and submissive before the Knowledge and Power of Allah.

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﴿82﴾ وَمِنَ الشَّیَاطِینِ مَن یَغُوصُونَ لَهُ وَیَعْمَلُونَ عَمَلاً دُونَ ذَلِکَ وَکُنَّا لَهُمْ حَافِظِینَ

82. “ And some of the Satans dived for him and did (also) other work besides that, and We were watching over them.”

It is well understood from Sura Sād, No. 38, and Sura Saba’, No. 34, as well as the verse under discussion, that this group of jinn, who were under the command of Solomon, were some intelligent, active, ingenious and skilled ones in different arts.

The sentence which says: “…and did (also) other work besides that …” is an epitome of what is widely explained in Sura Saba’, No. 34, which indicates that they made some very beautiful, splendid sanctuaries and temples for him as well as various appliance of life and utensil including pots, cauldrons, very large plates, and the like of them.

Some other verses of the Qur’ān, relating to Solomon (a.s.) denote that there were some arrogant disobedient Satans, too, whom he (a.s.) had made bound together in fetters and in chain, for the Qur’ān says: “And others fettered in chain.”(1) And, maybe the sentence “… and We were watching over them” also points to this fact that He restrained that group of servants of Solomon (a.s.) from arrogance and disobedience. Further explanation in this field will be discussed in the commentary detailed upon Sura Saba’, No. 34, and Sura Sād, No. 38, Allah willing.

However, it seems necessary to be mentioned that there are many false or doubtful mythological matters about the life of Solomon and his forces which should never be mixed with what is stated in the Holy Qur’ān, for they may become some pretexts for those who seek excuse.

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﴿83﴾ وَأَیُّوبَ إِذْ نَادَی رَبَّهُ أَنّ-ِی مَسَّنِیَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِینَ

﴿84﴾ فَاسْتَجَبْنَا لَهُ فَکَشَفْنَا مَا بِهِ مِن ضُرٍّ وءَاتَیْنَاهُ أَهْلَهُ وَمِثْلَهُم مَّعَهُمْ رَحْمَةً مِنْ عِندِنَا وَذِکْرَی لِلْعَابِدِینَ

83. “ And (remember) Job when he called unto his Lord (saying:) ‘Verily distress has touched me, and You are the Most Merciful of the merciful ones’.”

84. “ So We responded to him (his prayer) and We removed the distress that was upon him, and We restored his family to him, and the like of them with them; a mercy from Us and a reminder for the worshippers.”

miseries had surrounded him, and that He is the Most Merciful of the merciful ones. The verse says:

“ And (remember) Job when he called unto his Lord (saying:) ‘Verily distress has touched me, and You are the Most Merciful of the merciful ones’.”

The Arabic word /durr/, upon the rhythm of /hurr/, is applied to any calamity that visits the man’s spirit or body, as well as mutilation, loss of wealth, the death of the dear persons, spoiling of prestige, and the like. As we will explain later, Job visited many of these calamities.

As other prophets, at the time of invocation for the removal of his exhausting difficulties, Job was very polite and humble before Allah. He did not say anything to be even like complaint. He only said that He might solve his problem because he knew that He is the Great and aware of the way of it.

****

Then in the next verse, the Qur’ān implies that after Job’s invocation, Allah accepted his prayer and removed his pain and calamity. The verse says:

“ So We responded to him (his prayer) and We removed the distress that was upon him, …”

Then, it continues saying that He returned his family to him, and added to them the like of them, in order that it would be both a mercy from Him to them and a remembrance for all those who worship Allah. The verse says:

“… and We restored his family to him, and the like of them with them; a mercy from Us and a reminder for the worshippers.”

This fact has been stated here in order that the Muslims know that how plenty the difficulties are and how much the calamities may be, and how intense the enemies can be and their forces may be abundant, yet with a slight mercy of Allah

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all of these can be removed. It is so that not only the losses will be amended, but also sometimes, as a reward for the steadfast patient, He adds to it the like of what has been lost. This is a lesson for all Muslims in general and particularly for the Muslims who were in the siege of the enemy and had so many problems at the time of the revelation of these verses.

manner that Job could not move because of intense of disease and suppuration, without the existence of the least infection in his intelligence and understanding.

Precisely speaking, the favours of Job were taken one after another, but parallel with it the rank of gratitude increased in him.

It happened that a group of monks came to visit him. They asked him what kind of great sin he had committed that he was in too much calamity. Thus, the scorn of people began and this case tolerated too much for Job. He answered them that, by the Lord, he had never consumed a morsel but an orphan or a poor person was sitting at his food table; and there had came no worship of Allah to him but he had chosen its hardest form.

It was at this time that Job had passed successfully all his examinations in the rank of patience and gratitude. He began supplicating and, with a very polite manner, and free from any complaint, he asked his Lord to help him mercifully for solving his problems, (verse 83). It was then when the doors of the Divine mercy started to be opened and very soon his difficulties swiftly disappeared and the divine favours came back to him more than what there were before. (Al-Mīzān, narrated from Tafsīr-i-Qummī)

Yes, the thoughts and programs of men of Allah do not change with the change of favours. When they are in welfare or distress, freedom or prison, safety or sickness, power or weakness, and, on the whole, in all circumstances their attentions are toward Allah and the alterations of life do not create any change in them. Their soul is similar to the Pacific Ocean, the peach of which remains still even with the storms.

Also, they never lose hope because of bitter events. They stand firm and persevere until the doors of the Divine mercy would be opened. They do know that hard incidents are

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originally the Divine examinations that sometimes He provides them for some of His particular servants in order to make them more experience.

2. Among the commentators, the common commentary upon the sentence: “… We restored his family to him and the like of them …” is that Allah returned Job’s children to their first life and in addition to them He gave him other children, too. Some Islamic narrations, including that of Imam Sādiq’s, indicate that Allah restored him (a.s.) not only the children who had been annihilated in that event but also the children who had died before that.(1)

Some commentators believe that Allah probably gave some new offspring and grand children to Job and they filled the empty place of the children whom he had lost.

3. It is cited in some unreliable narrations that as the result of an intensive sickness Job’s body had got such an infection that people could not approach him. But this meaning has explicitly been negated in the traditions narrated from Ahl-ul-Bayt (a.s.). The intellect also proves the latter, because if a prophet possesses a hateful state or quality, it does not adapt to his prophetic mission. He must be in a situation that all people can meet him pleasantly and hear the words of Allah from him. A prophet has always attractions.

However, Ayyūb (Job) is a prophet who has been honoured with the sign of patience in the Qur’ān, where it says: “… verily We found him patient; most excellent the servant! Surely he was frequent in returning (to Allah).”(2)

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﴿85﴾ وإِسْماعِیلَ وَإِدْرِیسَ وَذَا الْکِفْلِ کُلٌّ مِنَ الصَّابِرِینَ

﴿86﴾ وَأَدْخَلْنَاهُمْ فِی رَحْمَتِنَآ إِنَّهُم مِنَ الصَّالِحِینَ

85. “ And (remember) Ishmael and Idrīs, and Zul-kifl;

all were of the patient.”

86. “ And We admitted them into Our Mercy; verily they were of the righteous.”

As was explained before, ’Idrīs, the great prophet of Allah, according to many commentators, had been the ancestor of Noah. Enoch is the name which used in the Turah while in Arabic it is ’Idrīs, and some considered that it is derived from the Arabic word /dars/ because he was the first person who wrote by pen.

Besides having the rank of prophecy, Enoch (a.s.) knew astronomy and arithmetic as well as configuration of elements, and it is said that he was the first one who taught tailoring to human beings.(1)

It is known among the commentators that Zul-kifl has been one of the Divine prophets, though some believe that he was one of the righteous men. (Commentary, by Fakhr-i-Rāzī). The apparent meaning of the verses of the Qur’ān, in which he is mentioned in the row of the great prophets, indicate that he is one of the prophets, too, and it also seems that he had been one of the prophets of the Children of Israel. (The Commentary of Fī-Zilāl)

In Tafsīr-i-Majma‘-ul-Bayān, it is narrated from ‘Abdul-‘Azīm Hasanī who narrates from Imam Jawād (the ninth Imam) (a.s.) that Allah has appointed one hundred and twenty four thousand prophets for guiding humankind among whom one hundred and thirteen are messengers and Zul-Kifl was one of those messengers.

The opinions are divided concerning the reason of naming Zul-Kifl by this appellation in regard that the Arabic word Kifl, (upon the rhythm of /fikr/), has been used in the meaning of both ‘share’ and ‘surety’. Some have said that since Allah had given him a great portion of rewards and mercy for the

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abundant good deeds and worships that he used to do he has been named as Zul-Kifl (meaning the possessor of much interest). Some others have said since he had pledged to get up for worship by nights and to be fast on days, and never he was angry at the time of judgment, and he fulfilled his promise until the end, he was called Zul-Kifl.

Some also believe that ‘Zul-Kifl’ is the nickname of Elijah, Similar to ‘Israel’, which was the nickname of Jacob, and ‘Massiah’ as the nickname of Jesus, and Zannūn the nickname of Yūnus. (The commentary of Fakhr-i-Rāzī under the current verse, and the history of Kāmil-i-Ibn-i-’Athīr, vol. 1, p. 1036)

By the way, Hadrat ‘Ismā’īl, for the command of Allah saying that he must be killed by his father, was patient, and Hadrat Enoch also invited people to the religion of truth for 365 years but no one believed in him.(1)

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﴿87﴾ وَذَا النُّونِ اِذْ ذَهَبَ مُغَاضِباً فَظَنَّ أَن لَن نَّقْدِرَ عَلَیْهِ فَنَادَی فِی الظُّلُمَاتِ أَن لآ إِلَهَ إِلآَّ أَنتَ سُبْحَانَکَ إِنّ-ِی کُنتُ مِنَ الظَّالِمِینَ

﴿88﴾ فَاسْتَجَبْنَا لَهُ وَنَجَّیْنَاهُ مِنَ الْغَمّ ِ وَکَذَلِکَ نُنْجِی الْمُؤْمِنِینَ

87. “ And (remember) Zan-Nūn (Jonah) when he departed (his people) in anger and imagined that We would not straiten him; so he called out in the darkness: ‘There is no god but You (O my Lord!). Glory be to You! Verily I was of the unjust ones’!”

88. “ So We responded to him (his prayer) and delivered him from the grief; and thus do We deliver the believers.”

out from among them, there was nothing to him; while he would rather remain more than that among them and showed patience and perseverance haply they might be aware and turn toward Allah. The verse says:

“… and imagined that We would not straiten him; …”

At last, for that very leaving the better, he was put in straits and a huge crocodile swallowed him when in that darkness he called Allah, his Lord, saying that he was unjust both to himself and to his people, because he should suffer the miseries and difficulties more than that and that he should accept all tortures so that they might improve themselves. The verse continues saying:

“… so he called out in the darkness: ‘There is no god but You (O my Lord!). Glory be to You! Verily I was of the unjust ones’!”

Finally, Allah accepted his prayer and made him free from affliction and grief. In such a way He, the Almighty, delivers the believers. The verse says:

“ So We responded to him (his prayer) and delivered him from the grief; and thus do We deliver the believers.”

This program was not allocated to Yūnus alone but every one of the believers who asks forgiveness from Allah for his shortcomings and asks Him for help and mercy Allah accepts his prayer, and his grief will be removed.

and, leaving that place, went to the shore of the sea. He embarked a ship there, but in the way the sea became so wavy that it was about that all the people in the ship to be drowned. The captain of the ship, addressing the passengers, said he thought there was a runaway slave among them whom had to be thrown into the sea. (Or he said the ship was too heavy and by drawing lots, one passenger should he thrown into the sea.) However, they cast lots for several times and every time Yūnus was elected by lots. Yūnus understood that there was a secret concealed in that, so he resigned himself to the events. When he was thrown into the sea, a huge crocodile swallowed him, and Allah miraculously kept him alive.

When he finally realized that he had done a ‘leaving the better’, he turned to Allah and confessed his shortcoming and negligence. Allah accepted his prayer, too, and delivered him from that strait.(1)

There may be thought that this event, from the point of science, is impossible, but undoubtedly this matter is a supernatural event and not an intellective impossibility. It is like the dead being quickened, which is considered but a supernatural event, and it is not impossible. In other words, the fulfilment of such a thing in ordinary ways is not possible, but, by asking the help and infinite power of Allah, there is no problem in it.

fish, or the darkness of the night. A tradition narrated from Imam Baqir (a.s.) also verifies this meaning.(1)

refuge but Allah. 2- Glorification and purification of Allah from any defect, deficiency, injustice, cruelty and any wrong imagination about His Pure Essence. 3- Confession to one’s own fault.

The witness to this statement is the tradition which has been cited in Durr-ul-Manthūr, narrated from the Prophet (p.b.u.h.), who said: “One of the names of Allah by which whoever calls Him he will be answered and whenever he asks something by it He will give him that thing, is the prayer of Yūnus.”

Once someone asked the Prophet (p.b.u.h.) whether that was particular to Yūnus alone or it can be used by all Muslim people. The Prophet (p.b.u.h.) answered it was related to both Yūnus and all the believers when they call Allah by it. Then he said whether that person had not heard the word of Allah in the Qur’ān where He says: “… and thus do We deliver the believers.” This is a reference that whoever invokes such a prayer Allah has guaranteed its acceptance. (Durr-ul-Manthūr, according to the narration of Al-Mīzān below the verses under discussion)

It does not need to be mentioned that the purpose of calling Him is not only pronouncing the mere words, but its reality must be reflected on the inside and the man’s soul; i.e. while reciting these words, the whole entity of man must be filled with their meanings in his practice.

This is also necessary to be mentioned here that the Divine punishments are of two kinds. One of them is the punishment of /’istīsāl/, viz. the Divine punishment which comes for the incorrigible people to annihilate them to which no prayer is beneficial at this time, because after vanishing the storm of the affliction, the same vices will be repeated.

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The other kind of punishments is the punishments which are for training aspects. At these times and in these cases, as soon as the punishment affects and the concerning person comes out of his negligence, it will quickly disappear.

This fact makes it clear that one of the philosophies of the miseries, calamities, and inconvenient events is the same effect of vigilance and training.

The event of Yūnus also warns all the leaders of the path of Truth in different fields that they should never consider that their mission has ended, nor do they think that any effort and endeavour is small in this way, since their responsibility is very grievous and heavy.

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﴿89﴾ وَزَکَرِیَّآ إِذْ نَادَی رَبَّهُ رَبّ ِ لاَ تَذَرْنِی فَرْداً وَأَنتَ خَیْرُ الْوَارِثِینَ

﴿90﴾ فَاسْتَجَبْنا لَهُ وَوَهَبْنَا لَهُ یَحْیَی وَأَصْلَحْنَا لَهُ زَوْجَهُ إِنَّهُمْ کَانُوا یُسَارِعُونَ فِی الْخَیْرَاتِ وَیَدْعُونَنَا رَغَباً وَرَهَباً وَکَانُوا لَنَا خَاشِعِینَ

89. “ And (remember) Zechariah, when he called unto his Lord: ‘O my Lord! Leave me not alone (without a child); and You are the best of inheritors’.”

90. “ So We responded to him (his prayer) and bestowed upon him Yahyā (John), and We set his wife right (of her barrenness) for him; verily they used to vie one with the other, hastening to good deeds, and called upon Us in yearning and awe; and were humbled before Us.”

“ So We responded to him (his prayer) and bestowed upon him Yahyā (John), …”

Then the verse implies that: in order that he (a.s.) reaches this aim of his, Allah set the barrenness of wife right for him. It says:

“… and We set his wife right (of her barrenness)

for him; …”

Next to that, the Holy Qur’ān points to three outstanding qualities of this family, when it says:

“… verily they used to vie one with the other, hastening to good deeds, and called upon Us in yearning and awe; and were humbled before Us.”

They were always humble and that humility was mixed with respect, politeness, and awe, accompanied with the sense of responsibility.

The mentioning of these three qualities may be a hint to the fact that they did not become neglectful and proud at the time of reaching bounties. These are the epithets of the incapacious person and those people whose faith is weak when they gain some affluence.

However, Imam Sādiq (a.s.), concerning the meaning of the Qur’ānic words: /raqaban/ and /rahaban/ said that /raqbat/ (yearning) is that in which you set the palms of the hands towards the sky, and /rahbat/ (awe) is that in which you set the back of the hands toward the sky.(1) Therefore, the speediness in doing good and benevolent deeds and prayer, accompanied with hope and awe, can be effective in the acceptance of supplication.

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﴿91﴾ وَالَّتِی أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِیهَا مِن رُّوحِنَا وَجَعَلْنَاهَا وَابْنَهَآ ءَایَةً لّ-ِلْعَالَمِینَ

91. “ And (remember) her (Mary) who guarded her chastity so We breathed unto her from Our spirit and We appointed her and her son a sign for (all) people.”

greatness, and they have been taken as examples and good patterns for the women of the worlds. The verse says:

“ And (remember) her (Mary) who guarded

her chastity …”

Then, Allah blew into her from His Own spirit and made her and her son a sign for all human beings. The holy verse continues saying:

“… so We breathed unto her from Our spirit and We appointed her and her son a sign for (all) people.”

different verses of the Qur’ān in this sense, and all of them are in the metaphorical forms.

However, for commenting upon this kind of words, which are mentioned in the Holy Qur’ān, the essential and original meaning of those words should be noted, in order that the metaphorical aspects of them can be recognized and any ambiguity be dismissed.

It is also necessary to be mentioned that the apparent sate of the abovementioned verse indicates that Mary protected her chastity from any sort of pollution. But some commentators have offered another meaning for the holy verse saying that probably she restrained from any kind of assoiciation with a man (whether of the lawful or unlawful one). (Tafsīr-i-Fakhr-i-Rāzī). This is the same thing which Sura Maryam, No. 19, verse 20 refers to. It says: “She said: ‘How shall there be for me a son while no man has touched me, neither have I been unchaste!’” This holy statement is, in fact, a preparation for proving the miraculous birth of Jesus (a.s.) and that his birth was a sign for humankind.

2. The objective of the Qur’ānic word /rūhanā/ (Our spirit), as has also been said before, is a hint to a great and supreme spirit, and this kind of sentence structure, in Arabic, is for the statement of the greatness of something when it is mentioned together with the name of Allah, like ‘the House of Allah’, and ‘the month of Allah’.

3. The abovementioned verse implies that Allah appointed Mary and her child as a sign for (all) human beings, and it does not say ‘two signs’, for Mary and her son were so close to each other in the verse that they were considered inseparable. The birth of a child without father is equally so miraculous that pregnancy of a woman without having a husband. The

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miracles of Jesus (a.s.) in his childhood, as well as in his aged years, are the remindful of the event of his mother.

These matters, each of which was a supernatural event and was contrary to the natural ordinary means, all denote the fact that there is a Power beyond the series of means that whenever it intends it can change their normal courses. However, the situation of Messiah and his mother, Mary, has been unique throughout the history of man and similar condition to it has been seen neither before it nor after it.

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However, in view of the fact that the names of some divine prophets, as well as the name of Mary, the prototype woman, and a part of their biographies were mentioned in the former verses, in the verses under discussion, as drawing a general conclusion, it says:

“ Verily, this Ummah of yours is a single Ummah, …”

This holy verse implies that those great prophets, whom were mentioned formerly, were totally a single Ummah. Their programs were the same and their final aim and destination were also the same, though they were in different periods and in separate environments, and their styles and manner of invitations, having some particular specialties, were various. In the ultimate point, all of them were paving their way alongside one line. They all used to invite the people of the world to the way of monotheism and struggle against polytheism. They were wholly on the path of Unity, divine truth and justice.

This oneness and unity, which was in their programs and their aims, was for the sake that all of them were originated from one source, from the Will of Allah, the One. Therefore, the Lord, immediately after that, says:

“… and I am your Lord: so worship Me.”

In fact, the prophets’ monotheism in ideology and deeds originates from the Oneness of the source of revelation. This statement is similar to the words of Hadrat Ali (a.s.) recorded in his testament to his son, Imam Mujtabā (a.s.), who said: “… know, O’ my child, that if there had been a partner with your Lord, his messenger, too, should have come to you and you would have seen signs of his authority and power and you should have known his deeds and qualities. …”(1)

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The Arabic word /ummah/, according to Mufradāt by Rāqib, means any group or nation that a common cause joins them to each other, such as being common in religion and creed, being in the same time or Age, and being in one definite place, whether this unity is optional or non-optional.

Some commentators have considered the phrase: ‘single Ummah’, mentioned here, as ‘a single religion’.

Some others have said that the objective meaning of ‘Ummah’, in this verse, is the whole mankind in all ages and times. In this case, it means: O’ human beings! All of you are one Ummah, your Lord is One, and the final destination of all of you is a single destination. But the most appropriate meaning of all of them is that: this sentence is a hint to the prophets and messengers whose biographies were mentioned in the former verses.

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Then, in the next holy verse, the Qur’ān, pointing to the deviation of a large group of people from this single principle of Monotheism, says:

“ And they split up their affair among them, …”

Their affair reached a point that they stood against each other and every group used to curse another group, and repudiated that party. They did not suffice to that and they made use of weapon against each other and, consequently, many people were killed. And, that was the result of the deviation from the basic principle of monotheism and the religion of the truth.

The Arabic phrase /taqatta‘ū/ is derived from the word /qat‘/ which means to separate some pieces of an inter-chained and connected subject; and regarding to the fact that the word

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in Arabic is in a construction that has been applied in the sense of acceptance, the sentence means: they surrendered in the fact of disunion and hypocrisy, and they accepted separation and alienation from each other. They put an end to their natural and theistic union and, as a result of it, they encountered those abundant failures, miseries, and wretchedness. So, at the end of the holy verse, it adds:

“… (yet, finally,) will they all return unto Us.”

This separation, which is not substantial, will be removed and they all will go toward unity again in the Hereafter. This fact has repeatedly been emphasized in different verses of the Qur’ān that one of the specialties of the Resurrection is the absence of dissension and being gathered in unity. Sura Al-Mā’idah, No. 5, verse 48 says: “… unto Allah is the return of you all, and then He shall inform you of that in which you used to differ.” This meaning is found in a lot of verses of the Holy Qur’ān.(1)

****

In the last verse of the verses under discussion, the result of accompanying with the ‘single Ummah’ alongside the path of worshipping Allah, or deviation from it and paving the way of disunion, is said as follows:

“ Therefore, whoever does deeds of righteousness and he is a believer, there shall not be any rejection

of his effort, …”

Then, in order to emphasize more on the matter, the Holy Qur’ān adds:

“… and verily We will write (it) down for him.”

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It is worthy noting that in this verse, like many other verses of the Qur’ān, Faith and righteous deeds have been mentioned as two essential principles for the prosperity of human beings; but by adding the Arabic preposition /min/ (of), which is used in Arabic for distinction, the verse adds this matter to it indicating that the accomplishment of all these righteous deeds is not the necessary condition, and if the believing individuals do even a part of the righteous deeds they will also be among the prosperous people while the degrees of persons are different.

In any rate, this verse, similar to many verses of the Qur’ān, considers Faith as the condition of the acceptance of the righteous deeds. The statement of the sentence: “… there shall not be any rejection of his effort, …” is for the sake of mentioning the reward of such persons and it is a sense which is mingled with the utmost grace, love, and magnanimity, because Allah, in this verse, thanks and praises His servants when He approves their effort and endeavour. This meaning is also similar to what is said in Sura ’Isrā’, No. 17, verse 19 where it says: “And whoever desires the Hereafter and strives for it as he ought to strive, and he is a believer, (as for) these, their striving shall be thanked.”

The promise of reward, recompense, and wage has been pointed out in the Qur’ān by different forms of meaning. Once it says: “… and We do not waste the reward of the righteous.”(1) In another occurrence it says: “… (as for) these their striving shall be thanked.”(2) And also the Qur’ān says that Allah is thankful: “… then verily Allah is Grateful, All-knowing.”(3)

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Somewhere else, it says: “… He will not diminish aught of your deeds; …”(1) And, therefore, if you do a small amount of good you will see it. The Qur’ān says: “So whoever has done an atom’s weight of good shall behold it.”(2)

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﴿95﴾ وَحَرَامٌ عَلَی قَرْیَةٍ أَهْلَکْنَاهآ أَنَّهُمْ لاَ یَرْجِعُونَ

﴿96﴾ حَتَّی إِذَا فُتِحَتْ یَأْجُوجُ وَمَأْجُوجُ وَهُم مِن کُلّ ِ حَدَبٍ یَنسِلُونَ

﴿97﴾ وَاقْتَرَبَ الْوَعْدُ الْحَقُّ فَإِذا هِیَ شَاخِصَةٌ أَبْصَارُ الَّذِینَ کَفَرُوا یَاوَیْلَنَا قَدْ کُنَّا فِی غَفْلَةٍ مِنْ هَذَا بَلْ کُنَّا ظَالِمِینَ

95. “ And there is a ban upon (the people of) the towns which We destroyed: that they shall not return.”

96. “ Until, when Gog and Magog are let through (the way), and they hasten forth from every elevation.”

97. “ And the true promise has drawn nigh; then behold, staring wide (in terror), the eyes of those who disbelieve! (They say:) ‘Alas for us! We were heedless of this (Day); nay; we were unjust ones’.”

curtains of pride and negligence go aside from before their eyes. But the Holy Qur’ān explicitly announces that their return to this life again is absolutely forbidden, and there is no way or chance for them to make amends.

This meaning is just like that which we read in Sura Al-Mu’minūn, No. 23, verse 99, which indicates that this situation of theirs continues until when their death comes and they ask Allah to return them back to the world in order that they do those righteous deeds that they had neglected to do; but they receive naught save a negative answer. The verse says: “Until, when death comes unto one of them, he says: ‘My Lord! send me back again.”

However, these unaware people are always in pride and negligence, and the continuation of this misfortune will last until the end of the world, as the Qur’ān says:

“ Until, when Gog and Magog are let through (the way), and they hasten forth from every elevation.”

There have been mentioned some discussions in Sura Al-Kahf, No. 18, from verse 94 on about Gog and Magog, saying who and from what tribe they were, where they were living, and, finally, what they are doing and what they will do. There have also been discussed in details there about the barrier which Zul-Qarnayn built in a narrow valley in order to prevent their influence.

Is the purpose of the phrase ‘these two tribes being let through (the way)’ as ‘their barrier to be broken, and their influence into other lands of the world thereby’? Or that the objective meaning is their influence, in general, throughout the world and from every side? The abovementioned holy verse has not explicitly stated anything regarding this matter. It only contains a hint to their spread scattering them in the globe as a

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sign of the end of the world and a preliminary event for the Resurrection and Hereafter.

However, the Late author of the Commentary of Atyab-ul-Bayān(1) cites as follows:

“This verse is one of the evidences of ‘return to life’, which is necessary in Shi‘ism, and some widely transmitted narrations testify it. Some Islamic traditions indicate that those who return to life of this world during the course of the second coming will be those believers who had been steadfast in their faith, and also those who had been steadfast in disbelief but had not been annihilated by the worldly chastisement. This matter is for the reason that the believers benefit from Divine bounties at the presence of the immaculate Imams (a.s.), and the disbelievers may be chastised by the worldly chastisements.”

“In other words, this holy verse implies that those absolute disbelievers who will ‘return to life’ in the course of ‘the second coming’ are the disbelievers who were not annihilated by means of the Divine punishment but passed away by the natural death. Thus those disbelievers who were annihilated by means of the Divine punishment, like the peoples of Noah, Hūd, Sālih, Lūt, Shu‘ayb, Pharaohs, and the like, will not return during the course of ‘the second coming’, because they had tasted the worldly chastisement. They will have their resurrection only on the Hereafter Day in order to be given the punishment of that world.” (Similar to this meaning is found in the commentaries of Majma‘-ul-Bayān, Atyab-ul-Bayān,

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Tafsīr-us-Sāfī, Nūr-uth-Thaqalayn, and Tafsīr-ul-Burhān following the verse.)

Then, in the next verse, the Qur’ān immediately says:

“ And the true promise has drawn nigh; …”

The disbelievers will be involve in such a horror that their eyes stop moving and will be gazing that scene. The verse continues saying:

“… then behold, staring wide (in terror), the eyes of those who disbelieve! …”

At this time, the curtains of pride and negligence will go aside from before their eyes, and they will cry:

“… (They say:) ‘Alas for us! We were heedless of this (Day); …”

And, since they cannot cover their sin with any pretext and acquit themselves, they will explicitly say:

“… nay; we were unjust ones.”

In principle, how may it be possible that with the existence of these numerous Divine prophets and the heavenly Books they remain in negligence while there have been many shaking events for them and the life in this world has taught them different lessons as warnings? Whatever they have done is fault and injustice to them as well as to others.

The Qur’ānic word /hadab/ means: the elevations which are surrounded by some low lands. It is also sometimes called to the outgrowth of the man’s back.

The Arabic term /yansilūn/ is derived from /nusūl/ which is applied in the sense of ‘going out swiftly’.

The Qur’ānic sentence concerning Gog and Magog which says: “… They hasten forth from every elevation’ refers to their extraordinary influence all over the earth.

The term /šāxisah/ is derived from /šuxūs/ which originally means ‘going out from home’ or ‘going out from a city toward another city’. And, since at the time of surprise and gazing the man’s eyes are in a state as if they are coming out from the

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pupil, this status is also called /šuxūs/. This is the status that the sinners will have in the Hereafter. They will be gazing so much that as if their eyes are about to come out from the pupil of the eyes.

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﴿98﴾ إِنَّکُمْ وَمَا تَعْبُدُونَ مِن دوُنِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ

﴿99﴾ لَوْ کَانَ هَؤُلآءِ ءَالِهَةً مَّا وَرَدُوهَا وَکُلٌّ فِیهَا خَالِدُونَ

﴿100﴾ لَهُمْ فِیهَا زَفِیرٌ وَهُمْ فِیهَا لاَ یَسْمَعُونَ

98. “ Verily you and what you worship besides Allah shall be the fuel of Hell; you shall go down to it.”

99. “ If these had been (real) gods, they would not have gone down thither, but all will abide therein.”

100. “ There shall be sighing for them therein, and they therein shall not hear (any answer).”

this that when the idol-worshippers see that they are burning in the fire that comes from their idols, this circumstance is a kind of punishment for them. Besides, it can be also a humiliation for their thoughts that they used to refuge to such worthless beings.

In other words, the advantage of the fact that Allah has put the idol worshippers with their idols and has mentioned them with together is that the opposite case of their expectation has occurred here, because they had imagined that their false gods might intercede for them before the Lord but now, with the chastisement that Allah has assigned for them, the conditions are contrary to it. Therefore, there will be nothing worse than these false gods for the idol worshippers then.

Question: This verse indicates both the idol worshippers and their idols shall be the fuel of Hell. Are some persons, such as Hadrat Messiah (a.s.), who have been objects of worship, also counted in this formula, or are they exceptions?

Answer: These objects of worship have been counted as exceptions, for: firstly, the Qur’ān has referred to the deities as some irrational beings where it uses ‘what’ in the phrase which says: ‘what you worship’. Hence, the holy Messenger of Allah (p.b.u.h.) in answer to the abovementioned question said: “The Arab’s custom is that they use the word ‘what’ for irrational beings and (the phrase) ‘what you worship’ means the idols made of stone and wood.”(1)

Secondly: The addressees of this holy verse were the idol worshippers of Mecca who used to worship idols made of stone, wood, and so on. Thirdly: in some verses of this very holy Sura, which will orderly be commented later, this fact has been stipulated that those ones whom have

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been promised good by Allah (such as Hadrat Messiah (a.s.)) are aloof from Hell.

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Then, in the next verses, as a general conclusion, the Holy Qur’ān concerning the idols announces as follows:

“ If these had been (real) gods, they would not have gone down thither, …”

But beware that the idol worshippers not only will enter the Hell but also will remain in it forever. The holy verse continues saying:

“… but all will abide therein.”

For further explanation about the painful situation of these ‘misguided worshippers’ who used to serve those worthless objects of worship, the Qur’ān says:

“ There shall be sighing for them therein, …”

These sighs and sad moans may not be only related to those worshippers, but the Satans, whom were their objects of worship, also accompany them in this deed.

The next sentence refers to one of other painful punishments, they will have in Hell, where it says:

“… and they therein shall not hear (any answer).”

This sentence may point to this matter that they will not absolutely hear anything which causes them to become happy. They will be only the hearer of the wearing moans and the call of the angels of chastisement.

Some commentators have said that the purpose of it is that they will hear no voice of anyone at all, as if they are alone in punishment, which itself is the source of further chastisement upon them.

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﴿101﴾ إِنَّ الَّذِینَ سَبَقَتْ لَهُم مِنَّا الْحُسْنَی اُوْلَئِکَ عَنْهَا مُبْعَدُونَ

101. “ Verily those for whom the good (promise) has already gone forth from Us, they will be kept far

off from it (Hell).”

﴿102﴾ لاَ یَسْمَعُونَ حَسِیسَهَا وَهُمْ فِی مَا اشْتَهَتْ أَنفُسُهُمْ خَالِدُونَ

102. “ They will hear the slightest sound of it, and they, in what their souls desire, shall abide.”

spiritual bounties they desire without any exception. They are available for them not only for one or two days, but also for their eternal life.

In conclusion, there are different verses in the Qur’ān concerning the quality and quantity of the divine blessings of Paradise. In one verse, it says: “… and therein shall be what their souls yearn after and (wherein) the eyes shall delight, …”(1) Here, in the current verse, it says: “… and they, in what their souls desire, shall abide.” And somewhere else, the Qur’ān describes it like this: “So no soul knows what is hidden for them …”(2)

A tradition narrated from the Messenger of Allah (p.b.u.h.) denotes that neither has any ear heard nor has any eye witnessed the quality of the bounties of Paradise.(3)

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﴿103﴾ لاَ یَحْزُنُهُمُ الْفَزَعُ الاَکْبَرُ وَتَتَلَقَّاهُمُ الْمَلآَئِکَةُ هَذَا یَوْمُکُمُ الَّذِی کُنتُمْ تُوعَدُونَ

103. “ The Great Terror (of that Day) shall not grieve them, and the angels shall receive them (saying): ‘This is your day, which you were promised’.”

them. He has honoured their ears so that the sound of Hell Fire may never reach them.”(1)

By the way, there have been recorded some narrations from the holy Prophet (p.b.u.h.) and Imam Sādiq (a.s.) in Tafsīr-ul-Burhān and Sāfī under this verse indicating that this verse is about the rank of the holy Prophet (p.b.u.h.), Amir-ul-Mu’mineen Ali (a.s.), Ahl-ul-Bayt (a.s.) and the followers of him. There are also some narrations recorded in the book of ’Amālī and Bishārāt-ush-Shī‘ah, with the same content.

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﴿104﴾ یَوْمَ نَطْوِی السَّمآءَ کَطَیّ ِ السّ-ِجِلّ ِ لِلْکُتُبِ کَمَا بَدَأْنَآ أَوَّلَ خَلْقٍ نُعِیدُهُ وَعْداً عَلَیْنَآ إِنَّا کُنَّا فَاعِلِینَ

104. “ The Day when We will roll up the heaven as the rolling up of the scroll for writing; as We originated the first creation, (so) We shall get it return. (This is) a promise binding on Us; (and) surely We are to perform it.”

“… (This is) a promise binding on Us; (and) surely We are to perform it.”

However, some of the authentic Islamic narrations indicate that the objective meaning of ‘return’, in this verse, is the return of creation in its first form so that human beings will return to life, barefooted and naked, in the same shape that they were at the beginning of their creation; and this is one of the features of the return of creation in its initiating form.

Imam Amir-ul-Mu’mineen Ali (a.s.) said: “Man will be raised bare in Resurrection”; and then he (a.s.) recited this verse, which says: “… as We originated the first creation, (so) We shall get it return.”(1)

The Arabic word /sijill/ originally was applied for a piece of stone on which something was written; but later gradually it has been used for the sheets of paper on which some materials are written.

The sign of the appearance of Resurrection with the initial creation of the world has repeatedly referred to in the Holy Qur’ān. Once it says: “… As He brought you forth in the beginning so shall you also return.”(2) In another verse it says: “And He it is Who originates the creation, then reproduces it, and it is easier to him; …”(3)

The objective of ‘the heaven’, mentioned in this verse, is all the heavens, because in another occurrence the Qur’ān has said: “…and the heavens will be rolled up in His right hand;…”(4)

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﴿105﴾ وَلَقَدْ کَتَبْنَا فِی الزَّبُورِ مِن بَعْدِ الذّ ِکْرِ أَنَّ الاَرْضَ یَرِثُهَا عِبَادِیَ الصَّالِحُونَ

105. “ And We have written in the Psalms (Zabūr), after the Reminder (the Torah), ‘My righteous servants shall inherit the earth’.”

heavenly Books that verily the inheritors of the earth will be My righteous servants’.

Therefore, in this verse, the Qur’ān refers to one of the most clear worldly rewards of the righteous servants, which is the possession of ‘the government of the earth’. The Qur’ān has pointed to it, with a nice statement, where it says:

“ And We have written in the Psalms (Zabūr), after the Reminder (the Torah), ‘My righteous servants shall inherit the earth’.”

The Arabic word /’ard/ is called to the whole globe of the earth which envelops the world thoroughly.

Question: Who are the righteous servants of Allah when He says: “My righteous servants”?

Answer: The Qur’ānic word /sālihūn/ (the righteous), mentioned here, has a vast scope of meaning by which, besides faith and Monotheism, all eligibilities will be reminded: eligibility from the point of action and piety, eligibility from the point of knowledge and awareness, eligibility from the point of ability and power, and eligibility from the point of management, regularity, and social apprehension.

Some Islamic narrations have explicitly commented this verse upon the followers of Hadrat Mahdī (may Allah hasten his auspicious advent). This meaning is the statement of a high and clear aspect of it which does not confine the generality of the concept of the verse.

The system of creation is a manifest reference for the acceptance of a proper social system of the world of humanity in future. This meaning is the same thing which is understood from the verse under discussion and the traditions concerning the advent of ‘the Worldly Great Reformer’, Hadrat Mahdī, (may our souls be sacrificed to him).

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Finally, once Imam Sādiq (a.s.) was asked about the commentary of the Qur’ānic words /zabūr/ and /ŏikr/ when he said: “(The reality of) /ŏikr/ is with Allah and /zabūr/ is the Book sent down to David, and all the Books which have been sent down are with the people of knowledge, and they are we, the Ahl-ul-Bayt.”(1)

As it was mentioned aforetime, there are many narrations which indicate that those righteous servants who will be the inheritors of the earth are the followers of Hadrat Mahdī (a.s.). (Nūr-uth-Thaqalayn)

Also, some Islamic narrations denote that the Ahlul-Bayt of the Prophet of Islam (p.b.u.h.) will be the inheritors of the earth and they will return to life again.(2)

Majma‘-ul-Bayān, concerning this verse, narrates a tradition from Imam Bāqir (a.s.) implying that those righteous servants, whom Allah points to in this verse as the inheritors of the earth, are the followers of Mahdī (a.s.) in ‘the end of the Time’.

Again, upon the explanation of this holy verse, it is cited in Tafsīr-i-Qummī that the objective meaning of the fact that the righteous servants of Allah will inherit the earth is Mahdī, the Qā’im, and his followers.

In addition to the abovementioned narrations, which are upon the commentary of this verse, there have been recorded a great many other traditions from the way of Shi‘īet and Sunnī about Hadrat Mahdī (a.s.) narrated from the holy Prophet of Islam (p.b.u.h.) and Ahl-ul-Bayt (a.s.) all of which signify that at last the government of the world will be in the hand of the righteous ones. Then, a man from the household of the Prophet

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(p.b.u.h.) will rise and will establish justice throughout of the world after that it has been filled with injustice and cruelty.

Among them is this famous holy tradition, which has been narrated from the Prophet (p.b.u.h.) recorded in most of the Islamic sources. It says: “If there is not remained from the (life of the) world but a day, Allah will prolong that day so that He raises a righteous man from my household by whom the earth will be filled with justice thoroughly the same as it has been filled with injustice and oppression.”(1)

This holy tradition, with the same meaning or with a little difference, has been mentioned in many books of Shī‘ah and Sunni.

It was said in the commentary of verse 33 from Sura Al-Taubah No. 9 that a group of outstanding scholars of Islam, whether from ancient and modern times, Shi‘ah and Sunni, have clearly certified in their books that the traditions concerning the rising of Mahdī (a.s.) are nearly at the level of ‘wide scale’ so that his rising can never be deniable. There are some reputable books available particularly written in this regard, including:

Abū-Na‘īm in ‘’Akhbār-ul-Mahdī’; Ibn-Hajar-Heythamī in ‘Al -Ghaul -ul -Mukhtasar -fī -‘Alāmāt -il -Mahdī -Al -Muntazar’; Showkānī in ‘At-Taudīh fī Tawātur-i-Mā-Jā’a fi-l-Muntazar wad-Dajjal wal-Masīh’; ’Idrīs-i-‘Arāqī Maqribī in the book of ‘Al-Mahdī’. And the news about Mahdī (a.s.) narrated from the Prophet (p.b.u.h.), which have been testified and witnessed by the Companions of the Prophet, have been mentioned in a lot of famous Islamic books as well as the main texts of traditions irrespective of ‘Sunan’, ‘Ma‘ājim’ and ‘Masānīd’

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among which we may point to: ‘Sunan - i - Abū - Dāwood’, ‘Sunan - i - Tirmithī’, ‘Ibn - i - Mājih’, Ibn - i - ‘Amr - id - Dawānī, ‘Musnad - i -’Ahmad’, ‘Ibn - i - Ya‘lā’, ‘Bazzāz’, ‘Mustadrak - i -Hākim-i-Neyshābūrī’, ‘Ma‘ājim-i-Tabarānī’ (the Great and the Moderate), ‘Ruyānī’, ‘Dār-Ghutnī’, and Abū-Na‘īm in ‘Akhbār - ul - Mahdī’, Khatīb in ‘Tārīkh - i - Baqdād’, Ibn - i - ‘Asākir in ‘Tārikh - i - Damishgh’, and so on.

Again, the traditions concerning Mahdī (a.s.) have been narrated by many of the companions of the Prophet, among them are: ‘Uthmān - ibn - ‘Uffān, Ali-ibn-Abītālib (a.s.), Talhāt-ibn-‘Ubayd-i-llah, ‘Abd-ur-Rahmān-ibn-‘Uf, Qurrat-ibn-’Asās Maznī, ‘Abdullāh - ibn - Hārith, ’Abū - Hurayrih, Khuthayfat - ibn-Yamān, Jābir - ibn - ‘Abdillah, Abū -’Umāmah, Jābir-ibn-Mājid, ‘Abdillah - ibn-‘Umar, ’Anas-ibn-Mālik, ‘Imrān-ibn-Hasīn, and ’Umm-as-Salamah. These are twenty persons out of all those who have narrated the traditions about Mahdī (a.s.). Therefore, there are so many others, besides them, who have narrated the traditions regarding him (a.s.).

There are a lot of reliable statements recorded from the source of the companions of the Prophet themselves in which the discussion of the reappearance and advent of Hadrat Mahdī (a.s.) is seen and which can also be set in the row of the Prophet’s traditions. This subject is not among the subjects about which can be said some things by means of ‘individual reasoning’. (Therefore, naturally they have also heard this subject from the Prophet (p.b.u.h.).)

Also, among those scholars who have declared explicitly that the traditions concerning Mahdī (a.s.) are at the level of ‘wide scale’ are: As-Sakhāwī in the book entitled ‘Fath-ul-Muqīth’, Muhammad - ibn - Ahmad - Safāwīnī in ‘Sharh - ul -‘Aghīdah’, ’Abul - Hassan - il - Abarī in ‘Manāqib - i-Sh-Shāfi‘ī, Ibn - Tayyimmiyah in his book of Fatāwī ‘Pronouncements’,

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‘Suyūtī’ in Al-Hāwī, Idrīs-i-‘Arāqī in his book upon Mahdī (a.s.), Showkānī in the book named ‘At-Toudīh - fī - Tawātur - i -Mājā’a-fil-Muntazar’, Muhammad Ja‘far Kanānī in ‘Nazm-ut-Tanāthur’.

You may see the commentary books of Shī‘ah, upon the verses of the Qur’ān where the narrations about Mahdī (a.s.) are fully available, among them are: Tafsīr - ul - Burhān, Sāfī, Majma‘-ul-Bayān, Atyab - ul - Bayān, Nūr-uth - Thaqalayn, the books like Al - Kāfī, Bihār, Tibyān, Muntakhab-ul-’Athar, Nūr-ul-’Absār, and the like.

Thus, the belief in the advent of Mahdī (a.s.) is incumbent (for every Muslim), and this is considered as a part of the doctrine of Men of Tradition and community, and the sect of twelve-Imam Shi‘ism.

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3. In some others, it has been said: “He is like the one who strikes on the enemy’s head by his sword with the Messenger of Allah.”

4. Some other narrations say: “He is like the one who is under the flag of Qā’im ‘the Upholder’.”

5. Some of them say: “He is like a struggler who fights (in the cause of Allah) before the Messenger of Allah.”

6. Some others say: “He is like the one who suffers martyrdom with the Messenger of Allah.”

These six similes, which have been narrated upon the expectation of the advent of Mahdī (a.s.), make this fact clear that there is a kind of relation and similarity between the subject of ‘expectation’, on one side, and ‘the Holy Struggle’ which is combating against the enemy of Allah in its latest form, on the other side.

7. So many narrations indicate that having an expectation of such a government has been introduced as the most elevated worship. In some traditions, this meaning has been narrated from the Prophet (p.b.u.h.) and in some others from Amir-ul-Mu’mineen Ali (a.s.).

In a tradition we read that the Prophet of Islam (p.b.u.h.) said: “The most excellent deeds of my Ummat is the expectation of deliverance from the side of Allah, Almighty and Glorious.”(1)

Another tradition narrated from the Messenger of Islam (p.b.u.h.) says: “The most excellent deed is the expectation of deliverance.”(2)

Whether, we consider ‘the expectation of deliverance’ in the sense of its vast meaning or in its peculiar meaning, i.e., in

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the sense of ‘expecting for the advent of ‘the great worldly reformer’, this tradition makes the importance of the act of expectation clear regarding to our discussion.

These concise expressions wholly denote that having the expectation of such a revolution is always coupled with a vast and extensive Holy Struggle. Having this idea in mind, you may pay attention to the concept of expectation, and then we can conclude from all of them.

The state of ‘expectation’ is usually used for the one who is inconvenient from the existing condition and struggles for creating a better circumstance. For example, the sick person who waits for becoming better, or a father who waits for his son to come back from abroad, both of them are worried, one from sickness and another from the separation of the child, and they try for a better situation.

Also, a merchant, who is worried about the bad state of the market and waits for the economic crises to become normal, has two moods: ‘estrangement with the existing situation’, and ‘struggle for a better situation’.

Therefore, the subject of expectation (or waiting) for the government of justice and probity ruled by Mahdī (may Allah hasten his advent), and the rising of the worldly reformer, in fact, are defined in two categories: the negative element, and the positive element. The negative element here is that very ‘estrangement with the existing situation’ and the positive element is ‘the desire for a better situation’. If these two aspects influence deeply in the soul of man, they will become the source of two branches of vast and extensive deeds.

These two branches of deeds consist in abandoning any competition and harmony with the factors of injustice, vice,

mischief and even struggling against them all, from one side, and self-improvement, self-support, attracting the physical and

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mental preparations, as well as both material and spiritual preparations for the auspicious formation of that single worldly government, on the other side.

If we take care well we can see that both of those two branches of deeds not only are constructive, but also are the factors of movement, cognizance, and awareness.

Regarding the essential concept of this ‘expectation’, the meaning of the numerous narrations, which were mentioned in the above, about the reward and the result of those who ‘expect’, may be understood manifestly. It is now that we understand why the true expectants sometimes have been counted as those who are in Mahdī’s tent or are under his flag, or like the one who fights in the cause of Allah, or his blood is poured, or has suffered martyrdom.

Do they not hint to the different stages and degrees of struggle in the way of truth and justice which are proportional to the quality of the preparation and the level of persons’ expectation!

That is, as the amount of self-sacrifice of the strugglers of the way of Allah and their functions are different with each other, expectation, self-improvement and preparation are also completely different in degrees, each of which from the point of preliminary situation and consequence has similarity with one of them. Both of them are Holy struggles and both of them require preparation and self-improvement. The person who is in the camp of the leader of that kind of government, i.e. he is in the center of command of an army of a worldly government, cannot be a negligent and an unaware individual. That position is not the place for any ordinary person. It is the place of some equipped persons who are really worthy of that significant position.

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To be more and well acquainted with the true effects of the expectation for the reappearance of Mahdī (a.s.), you may notice the following explanations:

It is a revolution which, contrast to the former revolutions, is not provincial. Not only it is common and general, but also involves all the affairs and necessities of the lives of human beings. It is a political, cultural, economical and ethical revolution. Before anything else, such a revolution is in need of some prepared and eligible men who can carry the heavy load of that vast improvement of the world on their backs; and this, at first stage, needs that the level of thought, cognizance, and mental and spiritual preparation of people be promoted for the cooperation in actualization of that great program. Insularities, narrow scope in minds, ill-thoughts, jealousies, childish and unwisely discords, and, in general, any kind of hypocrisy and dissension do not agree with the position of the true expectants of Mahdī (a.s.).

The important matter is that the true expectant of that significant program can never have the role of a mere spectator. He must certainly join the row of revolutionists from just now.

The belief in the good results and the end of this shifting may never let him be in the row of the opponents of that revolution, and being in the row of the adherents of it needs having pure and pious deeds either, as well as leading a more pious soul with the possession of ‘courage’ and sufficient ‘awareness’.

If I am corruptible and vicious, how can I be waiting for a system of government in which the corruptible and vicious individuals have no function? They will be rejected and hated therein.

Is this expectation enough for purifying one’s soul and mind, and wiping out both the body and spirit from the dirt of pollutions in his life?

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The army that waits for the Holy Struggle of liberty, will surely be in the state of being full ready and will equip itself with a weapon which is suitable for such a battle-field. It will make the necessary fortresses ready, will elevate the epic preparation of its personnel, will strengthen their courage, and keep the flame of love and eager in the hearts of its soldiers alive, one by one, for such a struggle. The army, which lacks such a preparation, does not live in ‘expectation’, and if it demands it, it tells a lie.

The real expectation for a worldly reformer means a full mental, ethical, material and spiritual readiness in people for the improvement of the world entirely. You may consider how constructive such a preparation can be.

the circumstance of each other, and, besides improving their own selves, try to improve others, too.

The heavy and great program, which they are waiting for, is not a personal one; it is a program that all the elements of the revolution must take part in it. The job is encompassing and it must be accomplished by all members. The efforts and endeavours must, indeed, become harmonized and the depth and expansion of this harmony must be as great as that worldly revolution which they are expecting for.

In a vast field, where a group of strivers are totally busy striving, usually no individual can remain neglectful of the circumstances of others. On the contrary, he ought to amend any weak point that he sees somewhere, and he must improve any situation which may be damageable, and strengthen any weak and inconvenient part he finds. For, without the active and harmonized participation of all the members of strivers, the actualization of such a program is impossible.

Thus, the true expectants, in addition that they always try to improve themselves, should consider their own duty to improve others, too.

This is another constructive effect of the expectation for the rising of a worldly reformer; and this is the philosophy of all those virtues which have been enumerated for the true expectants (of Mahdī).

Its explanation is that when corruption covers everywhere, and it gets the majority or a great many of the people of the society involved into that pollution, sometimes the pious ones may find themselves in a very narrow and difficult blind psychological status. It is a blind situation which originates from the despair of improvements.

Sometimes they think that the dice has been cast and there is no hope for its improvement, so the effort for keeping pure oneself is of no avail. This hopelessness and despair may take them gradually toward corruption and being of the same nature of he environment in a manner that they cannot preserve themselves as a righteous minority contrast to an impious majority; and think of not being alike the community as the cause of their defame.

The only thing that can blow hope in them and invite them to resistance and self-control, so that they do not assume the nature of the corruptive environment, is the hope to the final improvement. It is only in this case that they do not abandon the effort and endeavour for preserving their own purity and improving others. So, we see in the Islamic instruction that the despair of divine forgiveness has been considered as one of the greatest sins, and some unaware persons may surprise why despair from the mercy of Allah has been counted so important, even more important than many other faults, its philosophy is this very fact that the sinner who is despair of the mercy of Allah (s.w.t.) may find no reason to decide to recompense, or at least stops committing that sin. His logic is:

‘In for a penny, in for a pound’; ‘Black will take no other hue’; ‘It’s end is Hell’; and the like of these logics.

But, as soon as the window of hope will be opened to him – the hope for Allah’s forgiveness, the hope for the change of the existing situation – there can be a turning point in his life

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which invites him to stop committing sin and return towards piety and improvement.

It is for this very reason that ‘hope’ can be recognized as an effective factor in training the corrupt persons, as well as those good doers who are captured in the corrupt environment, and cannot protect themselves without hope.

The conclusion is that: the much impious and vicious the world becomes, the more the expectation of the advent of a reformer increases and it has an increasing spiritual positive effect in the believers. It guarantees them against the powerful waves of mischief. They not only will not despair with the expansion of the range of mischief in the environment, but also behold nigh, in front of them, the approach of gaining the goal; and their effort for struggling against corruption or their self-protection will be pursued by an increasing desire and love.

From the totality of the aforementioned discussions, it can be concluded that if expectation, with its real meaning, be actualized in both the society and individuals, it will be an important factor from the point of training, self-improvement, and movement.

Among clear references which certify this subject is that, upon the commentary of the verse which says: “Allah has promised to those of you who believe and do righteous deeds that He will most certainly make them rulers in the earth…”(1),

there has been narrated from some great leaders of Islam that the purpose of this verse is ‘Mahdī (a.s.) and his followers’.(2)

Another tradition indicates that ‘this verse has been sent down about Mahdī (a.s.)’.(3)

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In this recent verse he (a.s.) and his followers have been introduced as ‘those of you who believe and do righteous deeds’. Thus, the actualization of this worldly revolution is impossible without a firm belief which repels any kind of weakness, despicableness, and feebleness, and without the righteous deeds that pave the way for the improvement of the world. So, those who are waiting for such a program not only must increase the standard of their awareness and faith, but also ought to try to improve their actions.

These are only those who can give the glad tidings of association with his government to themselves, not those who are accomplice with injustice and cruelty, nor those who are far from Faith and righteous deeds. Nor those coward and despicable persons who, as a result of the weakness of their Faith, have always scare from everything, even from their own shadow. Nor those listless, idle, and inattentive persons who remain silent in front of the corruptions of their environment and their society, and show the least challenge and effort in the way of struggle against corruption. This is the constructive effect of the rising of Mahdī (a.s.) in the Islamic society.

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﴿106﴾ إِنَّ فِی هَذَا لَبَلاَغاً لِقَوْمٍ عَابِدِینَ

106. “ Verily in this is a (great) message for a people (who) worship.”

﴿107﴾ وَمَآ أَرْسَلْنَاکَ إِلاَّ رَحْمَةً لِلْعَالَمِینَ

107. “ And We sent you not save a Mercy for (all) the worlds.”

Prophet of Islam (p.b.u.h.) is a mercy even for the divine near-stationed angels, too. In a tradition we read that Gabriel told the Prophet (p.b.u.h.) that his mercy covered him (Gabriel), too.(1)

There is an interesting tradition cited here which verifies this generality of mercy. It says when this verse was revealed, the Prophet (p.b.u.h.) asked Gabriel: “Did anything of this mercy reach you?” Gabriel in answer said: “Yes. Verily I had frightened about the end of my affair, but because of the verse revealed to you I became certain, where Allah praised me with His word, (saying): “Gabriel is in a high position with Allah, the Creator of ‘Arsh.” (Majma‘-ul-Bayān, and Tafsīr-us-Sāfī, under the verse)

However, in the world of today where kinds of mischief, corruption, oppression and injustice are seen everywhere, the fire of war is burning in every direction, and the claws of the cruel authorities are pressing the throats of the oppressed; in the world where ignorance, impiety, treachery, vice, injustice, despotism, and unjust discrimination have brought thousand kinds of distortions into existence; yes, in such a world, the concept of being ‘a Mercy for (all) the worlds’ is more clear due to the Prophet of Islam (p.b.u.h.) than any other time. What a mercy can be higher than this that he has brought a program whose practicing puts an end to all these failures, miseries, and ignominies.

Yes, he, his orders, his program and his manner all are mercy. A mercy for all, and in the meantime, the continuation of which will lead to the faithful righteous ones’ government throughout the earth.

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By the way, the Arabic word /‘ālamīn/ (all the worlds) has such a vast meaning that its concept encompasses all human beings in all ages. That is why this holy verse has been considered for a hint to the Prophet of Islam (p.b.u.h.) as a seal of the Divine prophets.

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﴿108﴾ قُلْ إِنَّمَا یُوحَی إِلَیَّ أَنَّمَآ إِلَهُکُمْ إِلَهٌ وَاحِدٌ فَهَلْ أَنتُم مُسْلِمُونَ

﴿109﴾ فَإِن تَوَلَّوْا فَقُلْ ءَاذَنتُکُمْ عَلَی سَوَآءٍ وإِنْ أَدْرِی أَقَرِیبٌ أَم بَعِیدٌ مَا تُوعَدُونَ

108. “ Say: ‘It is revealed to me that your God is One God; do you then surrender?’”

109. “ Then if they turn back, say: ‘I have warned you equally, and I know not whether nigh or far is that which you are promised’.”

monotheism. Exact researches also show that the theological principles, and even the fundamental principles of ordinances, finally return to the principle of monotheism. For this very reason, as we have also reiterated formerly, Monotheism is not a mere principle of the principles of Faith, but it is a strong string that joins the beads of a rosary to each other; or, in a more proper word, it is a soul blown in the body of the religion.

The last point is that the essential problem of all societies and nations is their pollution with polytheism in different forms, because the Qur’ānic phrase which says: /fa hal ’antum muslimūn/ (do you submit to this principle?) indicates that the main difficulty is the act of coming out from polytheism and its manifestations and lacking in the action of breaking idols, not merely breaking the wooden and stone idols, but all kinds of idols and human deities in particular.

When Hadrat Imam Ridā (a.s.) was in the middle of thousands adherents in Neyshābūr, in answer to the demand of the people, he stated his holy tradition known as ‘Silsilat-uth-Thahab’ implying that Monotheism is the firm fortress of Allah and whoever enters it will have immunity and will be safe completely. Then he (a.s.) added that the condition of this monotheism is the acceptance and subordination of the alive Imam.(1)

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Then, in the next verse Allah recommends to the Prophet (p.b.u.h.) that if, with all these matters, they do not pay attention to the Divine invitation and Message, and they turn back, he should tell them that he had warned them equally of the punishment of Allah. The verse says:

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“ Then if they turn back, say: ‘I have warned you

equally, …”

The Qur’ānic word /’āŏantu/ is derived from /’īŏān/ in the sense of ‘announcing coupled with threat’, and sometimes it has been applied with the sense of ‘declaration of war’, too. But, in view of the fact that this Sura was revealed in Mecca, where there was neither the preparation of the Holy War nor was the command of Holy War sent down, it seems very improbable that this phrase could here be in the sense of ‘declaration of war’. On the contrary, the apparent of the statement is that by this saying, the Prophet (p.b.u.h.) intends to declare hatred and separation from them and to show that he has given up hope of them totally.

The application of the Qur’ānic phrase /‘alā siwā’/ (equally) is either a hint to the fact that due to the Divine punishment he warns them all equally, lest they would suppose that the people of Mecca or Quraysh were different from others and they had a privilege and superiority with Allah; or a hint to the fact that he has conveyed his message to all of them without any exception.

Then he (p.b.u.h.) states this threat more clearly and says:

“… and I know not whether nigh or far is that which you are promised’.”

Do not suppose that this promise is very far to happen; it may be nigh, and very nigh, either.

This punishment by which they have been warned here may be the punishment of the Hereafter, or the chastisement of the world, or both of them. In the first case, its knowledge is with Allah and no one is properly aware of the date of its happening, even the prophets of Allah. And in the second and third case, it may refer to its details and its time, meaning that he (p.b.u.h.) is not aware of its details, because the Prophet’s

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knowledge upon these kinds of happenings has not always the aspect of action, but sometimes it has the voluntary aspect, that is, he does not know unless he wills.

Note the following question and answer:

Question: It is understood from many verses of the Qur’ān and Islamic traditions that the Prophet of Islam (p.b.u.h.) had a vast portion of the ‘knowledge of hidden things’. In Nudbah Supplication we recite: “(O’ Allah!) You taught him (The Prophet (p.b.u.h.)) the knowledge of the past and the future of the world.” But in a few verses, like the above one, we encounter some sentences which show the lack of knowledge in the holy Prophet (p.b.u.h.). Do these verses and traditions contrast each other? Or, is there a positive relation between them?

Answer: The knowledge of hidden things is of two kinds. A part of it belongs to the Pure Essence of Allah and there is no way for anyone into it, including the time of the occurrence of Hereafter. We say in some supplications: “O’ Allah! We call You by the knowledge which You have specialized for Yourself.” But there is another part of it which Allah bestows upon His prophets, saints and whoever else He wills, like what is in the verse where He says: “This is of the news of the Unseen which We reveal to you; …”(1)

Many of the Qur’ānic matters are among the Unseen things, like the verse which says: “The knower of the Unseen! So He does not reveal His secrets to any,” “Except to him whom He chooses as a Messenger, …”(2)

Imam Amir-ul-Mu’mineen Ali (a.s.) says: “… By Allah, if I wish, I can tell every one of you from where he has come,

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where he has to go, and all his affair, but I fear lest you abandon the Messenger of Allah (peace and blessing of Allah be upon him and his progeny) in my favour. I shall certainly convey these things to the selected ones who will remain safe from that fear, …”(1)

In another tradition, also he (a.s.) said: “… O’ people! A time will come to you when Islam would be capsized as a pot is capsized with all its contents. …”(2) Again, Imam Ali (a.s.) said: “A time will come to you when there would be nothing concealed more than the truth and more manifest than the wrong, and more current than forging lies to Allah, the Exalted, and His Messenger (p.b.u.h.).”(3)

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﴿110﴾ إِنَّهُ یَعْلَمُ الْجَهْرَ مِنَ الْقَوْلِ وَیَعْلَمُ مَا تَکْتمُونَ

﴿111﴾ وإِنْ أَدْرِی لَعَلَّهُ فِتْنَةٌ لَّکُمْ وَمَتَاعٌ إِلَی حِینٍ

110. “ Verily He knows what is spoken aloud and He knows what you conceal.”

111. “ And I know not haply this (respite) may be a trial for you, and an enjoyment for a while.”

“… and an enjoyment for a while.”

In fact, there are two philosophies stated here for the delay of the Divine punishment. The first one is the subject of trial; for Allah does not haste in punishing wrong doers in order to test them enough and to complete the argument to them.

The second philosophy is that there are some people whose trial has ended and their punishment has been decided, but for the sake that they receive their chastisement fully, He spreads the bounties for them so that they become completely drowned in them, and just at the same time that they are busy enjoying themselves, He strikes the lash of punishment over them to be more painful for them, and they feel the pain of the deprived and oppressed well. The Qur’ān says: “… We give respite to them only that they may increase in sin; …”(1)

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﴿112﴾ قَالَ رَبّ ِ احْکُم بِالْحَقّ ِ وَرَبُّنَا الرَّحْمَنُ الْمُسْتَعَانُ عَلَی مَا تَصِفُونَ

112. “ He said: ‘O my Lord! Judge You with truth! And our Lord is the Beneficent, Whose help is sought against that which you ascribe (unto Him)’.”

they not always contemplate about the creator of all these bounties and mercy?

And the Qur’ānic holy phrase /’almusta‘ānu ‘alā mā tasifūn/ (… whose help is sought against that which you ascribe (unto Him)) warns them that they should not imagine that the Prophet (p.b.u.h.) and the believers are alone before their opponents, and they should not consider that their whole accusations, lies and undue taunts fabricated against the Pure Essence of Allah and against Muslims will remain with no answer. Nay! It will never be such, because He is the support of us all and He is able to defend the believers against any kind of lies and accusations.

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O Lord! as You did not leave alone Your Messenger and his few companions before their mass of enemies, leave us not alone before the enemies in the East and in the West who have decided to abolish us!

O Lord! In this blessed Sura, You have specially stated Your particular mercy unto the prophets when they were at hard and difficult times and were involved in the crises of their lives. O Lord! At this time, too, we are involved in the same crises and we expect the same mercy and particular relief. Amin, O the Lord of the worlds!

The End of Sura Al-’Anbiyā’

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1. Another part of it invites people to verify the instructive fate of those who passed away, and the painful Divine punishments which were sent down upon them.

2. And, another part of it is about the Hajj pilgrimage and its historical background.

3. Again, a part of it is rather about the struggles which were performed against the hostile invaders.

4. And, finally, a part of the Sura contains some advices upon different fields of life, and some encouragement to prayer, almsgiving, trust, and considering Allah.

The Virtue of Reciting the Sura:

A tradition narrated from the holy Prophet of Islam (p.b.u.h) indicates that he said: “Whoever recites Sura Al-Hajj, Allah will reward him both the reward of pilgrimage and lesser pilgrimage of all those who have done them in the past and all those who will do them in the future.” (Tafsīr-us-Sāfī, Burhān, and Majma‘-ul-Bayān)

No doubt this great reward and virtue is not for a mere recitation of the Sura in expression, but it is a recitation which provides contemplation, and a contemplation which leads to action.

Also, Imam Sādiq (a.s.) has been narrated who said: “Whoever recites this Sura every three days, he will not go out of the year but he will be honored to go to the Sacred House.” (Tafsīr-us-Sāfī-Burhān, and Majma‘-ul-Bayān)

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Sura Al-Hajj No. 22

(The Pilgrimage)

(Revealed at Medina)

78 verses in 10 sections

people (as) intoxicated, yet they are not intoxicated, but the chastisement of Allah is severe.”

The third illustration of the verses, which is visualized, is the circumstances that people shall be in it on That Day. It says:

“… and you shall see the people (as) intoxicated, yet they are not intoxicated, but the chastisement of Allah is severe.”

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﴿3﴾ وَمِنَ النَّاسِ مَن یُجَادِلُ فِی اللَّهِ بِغَیْرِ عِلْمٍ وَیَتَّبِعُ کُلَّ شَیْطَانٍ مَّرِیدٍ

3. “ And among people there are such as dispute about Allah without knowledge, and follow every rebellious Satan.”

﴿4﴾ کُتِبَ عَلَیْهِ أَنَّهُ مَن تَوَلاَّهُ فَاَنَّهُ یُضِلُّهُ وَیَهْدِیهِ إِلَی عَذَابِ السَّعِیرِ

4. “About whom (Satan) it is decreed that whosoever takes him for friend, then verily he will mislead him and will guide him unto the torment of the burning Fire.”

﴿5﴾ یَآ أَیُّهَا النَّاسُ إِن کُنتُمْ فِی رَیْبٍ مِنَ الْبَعْثِ فَإِنَّا خَلَقْنَاکُم مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَیْرِ مُخَلَّقَةٍ لّ-ِنُبَیّ-ِنَ لَکُمْ وَنُقِرُّ فِی الاَرْحَامِ مَا نَشَآءُ إِلَی أَجَلٍ مُّسَمًّی ثُمَّ نُخْرِجُکُمْ طِفْلاً ثُمَّ لِتَبْلُغُوا أَشُدَّکُمْ وَمِنکُم مَّن یُتَوَفَّی وَمِنکُم مَّن یُرَدُّ إِلَی أَرْذَلِ الْعُمُرِ لِکَیْلاَ یَعْلَمَ مِن بَعْدِ عِلْمٍ شَیْئاً وَتَرَی الاَرْضَ هَامِدَةً فإِذَآ أَنزَلْنَا عَلَیْهَا الْمَآءَ اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِن کُلّ ِ زَوْجٍ بَهِیجٍ

5. “ O, people! if you are in doubt about the Resurrection, then (consider that) verily We created you from dust, then from sperm, then from a clot, then from a lump of flesh, partly formed and partly unformed, that We may manifest (Our power) to you. And We cause what We will to remain in the wombs for an appointed time, then We bring you out as babes, then that you may attain your maturity, and some of you are called to die, and some of you are kept back to the worst part of life so that they know nothing after having known (much), and you see the earth dried, dead, but when We send down the water on it, it stirs

and swells and brings forth every kind of attractive

herbage (in pairs).”

‘Resurrection of the body’ has been reasoned and proved by two firm and logical evidence.

One of them is the transformations of embryo during its fetal course, and the other is proved through the way of earth transformations when the plants grow.

At first, the Holly Qur’ān addresses all human beings and says:

“ O, people! if you are in doubt about the Resurrection, then (consider that) verily we created you from dust, then from sperm, then from a clot, then from a lump of Flesh, partly formed and partly unformed, …”

All these are for the sake that He makes it manifest to you that Allah is powerful over everything. The verse continues saying:

“… that We may manifest (Our proper) to you. …”

Allah keeps the embryos that He wishes in the wombs of mothers until a fixed time in order that they pass their evolutionary periods, but He may cause some of them, which he desires, to fall from their circle in the midway. After that, a new revolutionary course begins and He brings it out in the form of a babe from mother’s womb. The verse says:

“… And We cause what We will to remain in the wombs for an appointed time, then We bring you out as babes, …”

Thus, the limited period and dependant course of your life in the mother’s womb naturally ends and you arrive in a vast environment, full of light, serenity, and with much more potentialities.

Yet, the evolutionary wheels of your development do not pause. They ceaselessly continue going forth in this way. The verse says:

“… then that you may attain your maturity, …”

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Here, the ignorance changes into wisdom, the weakness into strength, and the dependence into independence.

But this wheel of movement does not stop, though some of you, in this course, may die while some others may live a very long life that they reach the worst stage of life, so that they know nothing of what they knew. The verse continues saying:

“… and some of you are called to die, and some of you are kept back to the worst part of life so that they know nothing after having known (much), …”

The weakness, disability, and melancholy are the reason for the appearance of the stage of a new transformation. This stage is like the stage that a fruit has when it becomes lose from the branch of the tree and which indicates that it has become ripe enough and must be separated from its position.

Then the Qur’ān refers to the second statement, i.e., the life of the plants, where it says:

“… and you see the earth dried, dead, but when We send down the water on it, it stirs and swells and brings forth every kind of attractive herbage (in pairs).”

The Arabic word /hāmidah/ is originally called to the fire which has been extinguished and also to the land the plants of which have dried and remained motionless. (Mufradāt-i-Rāqib).

Some other Islamic commentators have said that /hāmidah/ is applied for a state between life and death. (Tafsīr-i-Fī-Dalāl).

The Arabic term /’ihtazzat/ is derived from /hazz/ in the sense of ‘moved, aroused’.

The Arabic word /rabat/, here, is derived from /rubuww/ (rhymed with /‘uluww/) in the sense of growth and increase, and the Arabic word /ribā/ is also derived from the same root.

The Qur’ānic word /bahīj/ means: ‘beautiful, attractive, and pleasurable.’

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﴿6﴾ ذَلِکَ بِاَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ یُحْیِ الْمَوْتَی وَأَنَّهُ عَلَی کُلّ ِ شَیْءٍ قَدِیرٌ

﴿7﴾ وَأَنَّ السَّاعَةَ ءَاتِیَةٌ لاَّ رَیْبَ فِیهَا وَأَنَّ اللَّهَ یَبْعَثُ مَن فِی الْقُبُورِ

6. “This is because verily Allah, He is the Truth, and because verily He gives life to the dead, and because verily He is All Powerful over everything.”

7. “And verily the Hour (of Resurrection) is coming: There is no doubt therein and that verily Allah will raise up whoever is within the graves.”

And since this world is not aimless, and, on the other hand, we do not find the main aim inside of it, we will be certain that there is a resurrection in question.

2) This very system, dominating the world of life, tells us that it is He who causes the dead to be quickened. The holy verse says:

“… and because verily He gives life to the dead, …”

He is the One Who gives life to the dust, changes the worthless life-germ into a complete man, makes the dead lands alive, and gives a new life to the dead. Can we be doubtful yet in the occurrence of Resurrection with this constant program of life giving in this world?

3) Another aim is that we recognize this fact that Allah is powerful of doing everything and there is nothing to be considered for His Power to be impossible. The verse says:

“… and because verily He is All-Powerful over everything.”

The One Who is able to alter the lifeless soil into life- germ and causes the worthless sperm to go forth in different stages of life, covers it a new clothing of living every day, and causes the dry, lifeless lands so green and beautiful that the sound of life is heard from it thoroughly. Is such a One not able to return man to a new life after his death?

4) And, again, all of these are for that we know there is no doubt in the existence of the last hour of the life of this world and the beginning of the next world. The verse says:

“And verily the Hour (of Resurrection) is coming: There is no doubt therein …”

5-And all these are as a preparation for the last result, and that fact is that Allah will bring to life all those who are within the graves. The verse concludes:

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“… and that verily Allah will raise up whoever is within the graves.”

These five points, of course, which consist of different nature, are all complementation of each other and all of them

end to one point. This factual point is the fact that not only the occurrence of Resurrection and raising of the dead is possible, but also it certainly will happen. Those who are doubtful about the existence of life after death can observe its similar scene in the lives of men and plants which are always before their eyes and every year and even every day, they occur again and again.

If they are skeptic in the power of Allah, this is the thing that they can see its clear examples by their own eyes.

Was human not created from dust at the beginning? So, how may it be surprising that they raise again from the soil?

Are the dead lands not quickened every year before our eyes? How can it be wonderful that the dead, after many years, become alive and raise from the earth?

And, if they are skeptic in the occurrence of such a thing, they must know that the system governing over the creation of this world shows that there is an aim in it, else all things would be in vain. This fleeting life, which is filled with these masses of miseries and wretchedness, is not something to be worthy to form the final aim of the world of the creation.

Thus, there must be another world existing, a vast and eternal world, which is worthy to be counted as the aim of the creation.

Note the Following Points:

Man’s Seven Stages of Life:

1- In order to make clear the phenomenon of Resurrection and its possibility of occurrence, the afore-mentioned verses have explained the status of man in course of seven stages.

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The first stage is the time he was dust. The purpose of dust mentioned here might be the dust from which man was created. It may also be a hint to this fact that, besides this, all men are from dust, because all the food staff and the nutritious materials, which form the life-germ, are wholly taken from soil.

No doubt, of course, a considerable part of man’s body is formed of water, and a part of it from Oxygen and Carbon which are not taken from soil; but since the main part of the limbs of the body are formed from the materials taken from the earth, this meaning is completely true that man is originally from the earth.

The second stage is the stage of life- germ. Soil, which is apparently a simple and ordinary element, has not any sense, movement, and life, but it can be changed into life germ. Life- germ is formed mainly of some living things which are very little and mysterious. In men, it is called ‘sperm’ and in women it is called ‘ovule’. These floating tiny creatures are so little that there may exist some millions of sperm in a man’s sperm drop.

It is interesting that, after birth, a babe has usually a slow and gradual development which is mostly in the form of quantitative evolution, while its development in the womb is accompanied with some quick transformations which are qualitative.

The consecutive and amazing transformations of embryo in the womb are so much wonderful that, for example, a simple small pin to be changed into an airplane after a few months.

Today, the branch of embryology has been expanded into a vast science, so that its concerning scholars have succeeded to study embryo in its different stages and to discover many

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secrets of this mysterious phenomenon of the world of existence and introduce a great deal of wonders about it.

In the third stage, the life germ reaches the state of congealed blood and its cells gather together beside each other in the shape of a berry of mulberry which technically is called ‘mudola’.

After a short time, the division hole appears. This is the beginning of the division of the parts of embryo. The embryo has a particular name in this stage.

In the fourth stage, little by little the embryo gets the form of a lump of flesh to itself without that the different limbs of the body being distinguished in it.

Then, suddenly there appear some changes in the skin of the embryo, and its shape alters appropriate to the action it must do; and the limbs of the body gradually begin to be distinguished. But those embryos, which do not pass this stage and still remain unchanged in their former forms, may be aborted. The Qur’ānic phrase saying: ‘partly formed and partly unformed’ may refer to this stage of embryo which means: ‘completely formed’ and ‘un completely formed.’

It is interesting that, after mentioning these four stages, the Qur’ān has stated the sentence saying that: “We may manifest (our power) to you,” indicating that these rapid and wonderful changes in which a little sperm drop develops into a complete man, is a manifest reason to the power of Allah (s.w.t.) over everything.

Then the Qur’ān points to the three remaining stages of the embryo which happen after delivery or birth, consisting of the stage of childhood, the stage of puberty, and the stage of senility.

It is also necessary to be mentioned that birth of man originally from dust in the form of a living creature, itself is a

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great transformation; and the different stages of the embryo are all counted as successive transformations. Also, the birth of man from mother is itself a very important transformation.

Thus, the stages of puberty and senility are considered as transformations, too.

The application of ‘raise up’ in the sense of Resurrection, used in the above mentioned verse, seems to be a hint to the concept of this very transformation which will also occur in Hereafter.

This point must also be noted that the explanation of the Qur’ān about these different stages of the embryo, specially in those days when neither the science of embryology had come into being nor people had had any notable knowledge about man’s courses of embryo, itself is a living evidence to the fact that this great book has originated from the world of revelation and from the world of beyond nature.

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graves.” We know that a grave is the place of the body, not that of the soul.

In principal, the entire astonishment of the disbelievers arises from this very problem that how a man, who has become dust, can return to life again, else, the survival of the soul not only was not a surprising thing, but also had been accepted by the people of ignorance, too.

In some Islamic narrations, the Qur’ānic phrase /’arŏal-il-‘umur/ has been rendered into the age of being one hundred years old, or more than that.

This condition may depend on the kind of persons. There are some persons, of course, who reach this stage of weakness and forgetfulness when they are less than one hundred years old, while there exist some people who are more than one hundred years old and are completely intelligent and aware.

In respect to the great scholars and scientists, in particular, who are always busy studying the scientific discussions, this status is rather rarely seen. However, for this part of the lifetime, we must refuge to Allah.

By the way, the remembrance of such years can be a factor to bring us out from pride and negligence and to make us contemplate what we were at the beginning, what we are just now, and what we will be in future.

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﴿8﴾ وَمِنَ النَّاسِ مَن یُجَادِلُ فِی اللَّهِ بِغَیْرِ عِلْمٍ وَلاَ هُدًی وَلاَ کِتَابٍ مُنِیرٍ

﴿9﴾ ثَانِیَ عِطْفِهِ لِیُضِلَّ عَن سَبِیلِ اللَّهِ لَهُ فِی الدُّنْیَا خِزیٌ وَنُذِیقُهُ یَوْمَ الْقِیَامَةِ عَذَابَ الْحَرِیقِ

﴿10﴾ ذَلِکَ بِمَا قَدَّمَتْ یَدَاکَ وَأَنَّ اللَّهَ لَیْسَ بِظَلاَّمٍ لِلْعَبِیدِ

8. “And among the people there is such a one that disputes about Allah without knowledge, without guidance and without any enlightening Book.”

9. “Turning away in pride to lead (men) astray from the path of Allah: for him there is disgrace in this world and We shall make him to be on the Day of Judgment the punishment of the burning (Fire).”

10. “(And unto him it will be said): ‘This is for that which your two hands have sent before, and that (verily) Allah is not unjust to His servants’.”

The first sentence of this verse contains exactly the same meaning which was mentioned in the former verses, and its repetition here shows that the previous verse points to one group while this second one refers to another group.

Some Islamic commentators have considered the difference between these two groups in that former verse states the status of the followers of the unaware misleading group.(1)

The Qur’ānic phrase /liyudilla ‘an sabīl-il-lah/ (to lead (men) astray from the path of Allah) shows that the program of this group is to mislead others and this is counted a clear frame of reference upon that difference. This is exactly like the sentence which was recited in the former verse saying:

“… and follow every rebellious Satan.”(2)

It speaks about the following of the Satans and which makes this meaning more clear, too.

In relation to the difference between the meanings of the terms ‘knowledge’, ‘guidance’, and ‘enlightening Book’, the commentators have also offered some discussions, among which the one that seems closer to the mind is: ‘knowledge’ refers to intellectual reasoning, ‘guidance’ refers to the leading and guiding of the Divine leaders, and ‘enlightening Book’ refers to the heavenly Books.

In a simpler style, it reiterates the same three known reasonings, consisting of: ‘Book’, Sunnah (practice), and ‘intellect’; and regarding to the fact that according to the researches of the scholars, consensus returns to ‘practice’, all four evidences are gathered in this phrase.

Some other commentators also believe that ‘guidance’ may refer to the spiritual guidance which can be obtained

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under the light of self-improvement, virtue, and purification of the carnal soul. (This meaning, of course, can be gathered with what was said in the above.)

In fact, a scientific discussion or disputation can be useful when it is based on one of these reasonings: the reason of intellect, the reason of the Book, or the reason of Sunnah (practice).

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Then, in the next verse, the Holly Qur’ān refers to one of the causes of the aberration and mislead of the leaders of the misguidance in a short and expressive sentence, where it says:

“Turning away in pride to lead (men) astray from the path of Allah: …”

The Arabic term /θānī/ is derived from /θanaya/ in the sense of ‘to turn’; and the word /‘itf/ means ‘side’, so, ‘turning the side’ here is an implicit declaration of pride and their heedlessness, that they hinder people from the path of truth.

In any rate, the Qur’ān explains their intensive retribution in this world and the Hereafter as follows:

“… for him there is disgrace in this world and We shall make him to be on the Day of Judgment the punishment of the burning (Fire).”

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And then he will be told this is the consequence of what his hands have sent before for him. The verse says:

“And unto him it will be said: ‘This is for that which your two hands have sent before, …”

It is in case that Allah is never unjust to the servants. He neither punishes anyone unduly, nor does He increase the chastisement of anyone unreasonably, and His manner is absolute justice and absolutely just.

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This verse is one of the verses that not only negates the school of Fatalist, but also proves the principle of Justice with respect to Allah’s deeds.

A Few Traditions:

1- Imam Amir-ul-Mu’mineen, Ali (a.s.) said: “Whoever seeks guidance other than the guidance of Allah, goes stray.” (Qurar-ul-Hikam, vol. 1, p. 461, and vol. 4, p. 228)

2- Amir-ul-Mu’mineen, Ali (a.s.) said: “Whoever obeys his Lord, fears his sin, is guided.” (Qurar-ul-Hikam, vol. 5, p. 193)

3- Imam Ali (a.s.) said: “The guidance of Allah is the best guidance.” And he (a.s.) also said: “He who is in the clothing of religion is guided.” (Qurar-ul-Hikam, vol. 6, p. 192).

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miseries, pests, and lack of some blessings, they alter inwardly and turn toward infidelity. The verse says:

“… so that if good befalls him he is satisfied there with, and if a trial afflicts him he turns back his face; …”

As if they had accepted the religion and Faith as a means to reach to the material things, so that if this objection is gained, they consider the religion as rightful, otherwise they call it foundless.(1)

Upon the occasion of the revelation of this verse, Ibn-’Abbas and a group of the ancient commentators have said that: sometimes a group of Bedouins used to come to the Prophet (p.b.u.h.) and then if they became bodily well, their horse brought a good colt, their wives delivered sons, and their properties and cattle increased, they would become happy and would believe in Islam and Messenger of Allah (p.b.u.h.). But if they became sick, their wives delivered daughters, and their wealth decreased, some satanic temptations would seize their heart and told them that all those miseries were for the sake of the religion they accepted, and, therefore they often turned away.(2)

It is noteworthy that, for turning the world with prosperity to them, the Qur’ān has rendered it as ‘good’, and for turning back of the world, it has rendered it as ‘a trial’, not as ‘an evil’. It indicates that these unwholesome events are not vice and evil, but they are some means for trial.

At the end of the verse, the Qur’ān adds implying that, thus, they have lost both the world and the Hereafter. The holy verse says:

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“… he losses this world and (also) the Hereafter; …”

And this is the most manifest loss when a person loses both his religion and his world. The verse continues:

“… that is indeed the manifest loss.”

Such people, in fact, behold the religion only through the window of their own material benefits, and for them, as they imagine, criterion of its rightfulness is the good lack of the world. These people, whose number is not so small in our time and who are found in every society, have a faith polluted with polytheism and idolatry, but their idol is their wife, offspring, possession, wealth, and cattle. It is evident that such a faith and belief is certainly weaker than the spider’s web.

Some commentators, of course, have considered this verse as about hypocrites. Then, if the purpose is a hypocrite, who has never a faith in his heart, this is contrary to the apparent meaning of the verse, because the Qur’ānic phrase: “such a one who worships Allah”, “he is satisfied therewith” and “he turns back his face” show that he had a weak faith before. And if the purpose is the hypocrites who have a very small share of faith, it does not contrast with what was said in the above and it is acceptable.

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The next verse points to the polytheistic belief of this group particularly after deviation from monotheism and belief in Allah. It says:

“He calls, besides Allah, upon that which does not harm him and that which does not profit him: …”

If he is truly interested in the material profits and avoids loss, and for the same reason considers the good and misery of the world as the legitimacy of religion, then why does he go to the idols which have neither any hope of profit nor any fear of loss in them. They are some useless things which have no

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effect in the men’s fate. Yes, this is a deep aberration, which is far from any prosperity. The verse says:

“… that is indeed the manifest loss.”

Its distance with the Straight Path is so far that there is little hope for their return to the Truth.

Again, the Qur’ān goes further than this, when it says:

“He calls upon him whose harm is nearer

than his profit; …”

It is for the reason that, in the world, these artificial objects of worship may turn their thought toward lowliness, meanness, superstitions, and in the Hereafter, they bring forth the Hell Fire for them; but, as Sura Al-’Anbiyā, No 21, verse 98 indicates, these idols are themselves the fuel of Hell.

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

“… an evil protector indeed, he, an evil associate.”

There arises this question here that: in the previous verse any profit and loss were negated from the side of the idols, while here, in this verse, it says that the harm of an idol is nearer than his profit. Do these two concepts agree with each other?

In answer to this clear question it must be said that in conversations it is usual that sometimes in one occasion something is counted useless, while after that, the same thing is introduced as the source of loss. It is just like when we say: do not associate with so and so, since he is beneficial neither for your religion nor for your world; then we go further and say that he is also the cause of your wretchedness and disagree. Moreover, the harm which has been negated is a harm to their enemies, because they are not able to cause a harm to the opponents; but the harm which has been proved

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positively is an automatic loss that reaches the devotees of them.

This commentary has been accepted by a group of great commentators, such as: Shaykh Tūsī in ‘Tibyān’, and Tabarsī in ‘Majma‘-ul-Bayān’.

It is in the case that some other commentators, like Fakhr-i-Rāzī, have also added this probability in the commentary of the verse that either of these two verses refers to a separate group of idols. The first verse refers to the wooden and stone idols which are inanimate, and the second verse points to false deities and idol-like men. The first group, have neither a profit nor a harm, and they are completely useless. But the members of the second group, i.e. the leaders of misguidance, are harmful and there is no good in them. And supposing that there is a little good in them, their harm is certainly more than that good. The Qur’ānic sentence “…an evil protector, he, and an evil associate” has also been taken as evidence over this meaning, and, thus, there remains no contradiction.

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﴿14﴾ إِنَّ اللَّهَ یُدْخِلُ الَّذِینَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِی مِن تَحْتِهَا الاَنْهَارُ إِنَّ اللَّهَ یَفْعَلُ مَا یُرِیدُ

14. “Verily Allah will admit those who believe and do righteous deeds into gardens beneath which rivers flow; verily Allah does what He intends.”

In this comparison, in fact, those who have faith only by their tongue are in the edge of the religion and they may go astray by a little amount of temptation. Such people have not any righteous deeds either. But the righteous believers are settled in the center of Island, and the most intensive storms of events cannot move them. The tree of their Faith has got strong roots and the fruits of their righteous deeds are manifest on its branches. This is from one side.

On the other side, the objects of worship of the first group not only are useless, but also their harm is more than their benefit. But, the master, and the guardian of the second group, is powerful over everything and He has provided the most superior blessings for them.

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﴿15﴾ مَن کَانَ یَظُنُّ أَن لَّن یَنصُرَهُ اللَّهُ فِی الدُّنْیَا وَالاَخِرَةِ فَلْیَمْدُدْ بِسَبَبٍ إِلَی السَّمآءِ ثُمَّ لْیَقْطَعْ فَلْیَنظُرْ هَلْ یُذْهِبَنَّ کَیْدُهُ مَایَغِیظُ

﴿16﴾ وَکَذَلِکَ أَنزَلْنَاهُ ءَایَاتٍ بَیّ-ِنَاتٍ وَأَنَّ اللَّهَ یَهْدِی مَن یُرِیدُ

15. “ Whoever thinks that never will Allah help him (His Apostle) in this world and the Hereafter, let him stretch up a rope to heaven (to hang himself), then let him cut it off, then see if his device takes away that at which he is enraged.”

16. “ And thus have We sent it (The Qur’ān) down, (as) clear signs, and that verily Allah guides whomsoever He intends."

not occur. The verse was sent down and reproached them for their impatience.(1)

1. The objective of /samā’/ is this very sky. In this case the verse means: “Such people who thinks that Allah will not help His Apostle, let them go to the sky and stretch a rope to it and hang themselves between the earth and the heaven until when their breaths will be ceased (or they cut off the rope by which they have hanged themselves so that they fall down), then see whether their wrath will quench.”

2. The abovementioned pronoun returns to these persons themselves, not to the Prophet (p.b.u.h.). In this case, the verse means: “Those who think that never will Allah help them, and their sustenance will be ceased as a result of embracing the Faith, may do whatever thing they can. They may go to the sky and hang themselves by a rope, and then they may cut off this rope to fall down. Do these things quench their wrath?”

It is notable that all these interpretations refer to one psychological point in relation to those impatient and wrathful persons whose Faith is weak. Often when they apparently are helpless and cannot do anything, they immediately get excited in their job and they may make madly decision. Sometimes they bruise against the walls vainly; sometimes they want to cleave the land and hide themselves inside of it, and finally, in order to quench the fire of their anger, they decide to commit suicide, while neither of these madly actions does solve their problem. If they become a little cold, use patience and toleration, and try to struggle against the difficulties by means of the power of belief in Allah (s.w.t.), self-confidence, and steadfastness, the removal of their difficulties will certainly be possible.

For, the only means of peace is belief and trust in Allah, and any other device and program, without Allah’s will, is in vain.

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The next holy verse points to a general conclusion upon the former verses, where it says:

“Thus have We sent it (The Qur’ān) down,

(as) clear signs, …”

There were mentioned some reasonings for the legitimacy of Resurrection, such as verifying the course of embryo of man, the growth of plants, the dead lands being quickened which make all acquaintance with the subject of Resurrection, and some reasonings like uselessness of idols, and mentioning the end of those who make use of religion as a means for obtaining material interests.

Yet, all these mere clear reasonings are not enough, but the fitness of the acceptance of the truth is necessary, too. For this very reason, at the end of the verse, the Qur’ān says:

“…and that verily Allah guides whomsoever He intends.”

We have repeatedly said that the Will of Allah is not undue. He is Wise and all His deeds are done wisely. Whoever tries to struggle in His cause and heartily desires to be guided, Allah will guide him by means of His clear signs.

The Qur’ān is a means of guidance, but guidance itself is the job of Allah and is done through His Grace.

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﴿17﴾ إِنَّ الَّذِینَ ءَامَنُوا وَالَّذِینَ هَادُوا وَالصَّابِئِینَ وَالنَّصَاری وَالْمَ-جُوسَ وَالَّذِینَ أَشْرَکُوا إِنَّ اللَّهَ یَفْصِلُ بَیْنَهُمْ یَوْمَ الْقِیَامَةِ إِنَّ اللَّهَ عَلَی کُلّ ِ شَیْءٍ شَهِیدٌ

17. “Verily those who believe (the Muslims) and those who are Jews and the Sabeans and the Christians and the Magians and those who associate (others with Allah), verily, Allah will decide between them on the Day of Resurrection; verily Allah is witness over everything.”

disputes, because He is aware of all things. The holy verse continues saying:

“… verily Allah is witness over everything.”

those having Heavenly religions, it is understood such that they had had a Divine Faith, Book and Prophet.

No doubt that today the followers of Zoroaster in Arabic are called /majūs/, or at least, the followers of Zoroaster form an important part of them, while the history of Zoroaster himself is not clear at all. It is so ambiguous that some have recorded his advent in the eleventh century B.C. and some others have said that it happened in sixth or seventh century B.C.(1) This marvelous difference, viz. five centuries, indicates how dark and ambiguous the history of Zoroaster is.

It is known that he had a book by the name of, Awestā which was destroyed in the invasion of Alexander to Iran, and later it was written at the time of one of the Kings of Sasanian Dynasty.(2)

There have not been available so much matters from their belief, but what is more famous than all today is their belief in two origins of good and evil, or light and darkness. They consider the god of goodness and light as Ahūra Mazdā, and the god of evil and darkness as Ahrīman. They respect the four elements, and the fire in particular, so much so that they are called ‘Fire Worshippers’ and wherever they live there is also a fire-temple, large or small.

Some philologists believe that the term /majūs/ (Magians) is derived from /mug/ which was used as a title for the leaders and clergymen of this religion, and the word /mu’bad/ which is now used for calling their clergymen had originally been derived from /mu‘wad/.

Some Islamic narrations indicate that they had been the followers of one of the Divine prophets but later they deviated

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from the path of Monotheism and turned to some blasphemous beliefs.

We read in some Islamic narrations that the polytheists of Mecca asked the Prophet (p.b.u.h.) to take capitation from them and let them to worship idols. The holy Prophet (p.b.u.h.) answered them he would not take capitation from anyone except the people of the Book. The polytheists wrote in answer to him (p.b.u.h.). How do you speak like that while you have taken capitation from the Magians inhabited the region of Hijr?” The Prophet (p.b.u.h.) said: “Verily Magians had a prophet, who was killed, and a Book which was burnt.”(1)

Another tradition from ‘Asbaq-ibn-Nabatah denotes that once Imam Ali (a.s.) went upon a pulpit and said: “Ask me before you are in lack of me.” Then ‘Ash‘ath-ibn-Qays, a famous hypocrite, stood up and said: O’ the commander of the believers? How is it that capitation is being taken from Magians while there has not been sent down any Divine Book for them and they had not had any prophet? Hadrat Ali (a.s.) said: “Yes, O’ ’Ash‘ath! Allah has sent down a Book unto them, and has appointed a prophet for them.”(2)

Imam Sajjād, Ali-ibn-il-Husayn (a.s.) in a tradition said that the holy Prophet (p.b.u.h.) said: “Treat with them in the same manner that you treat with the People of the Book, and the purpose of the Messenger of Islam was Magians.”(3)

By the way, it must be noted that the Qur’ānic term /majūs/ is a plural form and its singular form in Arabic is /majūsī/. (Al-Monjid)

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﴿18﴾ أَلَمْ تَرَ أَنَّ اللَّهَ یَسْجُدُ لَهُ مَن فِی السَّمَاوَاتِ وَمَن فِی الاَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَآبُّ وَکَثِیرٌ مِنَ النَّاسِ وَکَثیرٌ حَقَّ عَلَیْهِ الْعَذَابُ وَمَن یُهِنِ اللَّهُ فَمَا لَهُ مِن مُکْرِمٍ إِنَّ اللَّهَ یَفْعَلُ مَا یَشَآءُ

18. “ Have you not seen that to Allah prostrates whosoever is in the heavens and whosoever is in the earth, and the sun and the moon, and the stars and the mountains and the trees and animals, and many of the people?

But a great number are (also) such as unto whom the chastisement is justly due; and whomsoever Allah abases, there is none for him to honor; verily Allah does whatever He pleases.”

of Monotheism and Theology. The holy verse, addressing the Prophet (p.b.u.h.), says:

“Have you not seen that to Allah prostrates whosoever is in the heavens and whosoever is in the earth, and the sun and the moon, and the stars and the mountains and the trees and animals, and many of the people? But a great number are (also) such as unto whom the chastisement is justly due; …”

Then the Qur’ān adds implying that these are abased with Allah, and whomever He abases none can make him honorable and cause him to be prosperous and gain rewards. The verse continues saying:

“… and whomsoever Allah abases, there is none for him to honor; …”

Yes, whatever Allah (s.w.t.) pleases, and it is expediential, He does: He honors the believers and abases the rejecters. The verse says:

“…verily Allah does whatever He pleases.”

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spoken about, yet it is necessary here that this significant subject to be referred to again.

The verse under discussion indicates that the beings of the world have two kinds of prostration: the genetic prostration, and the religious prostration.

Their unconditional veneration and submission before Allah’s Will, the laws of creation, and the system governing over this world are the same genetic prostration of theirs which envelops all the particles of the whole beings, even the cells of the brains of some persons such as Pharaoh, Nimrūd, as well as the obstinate rejecters whose whole atoms of their selves are inside the circle of this genetic prostration.

As some groups of modern researchers in science say, all particles of the world have a kind of apprehension and intelligence, and according to it, in their own status, they praise and glorify Allah while they have prostration and prayer, too.

But, the act of religious prostration is the utmost veneration which is actualized by the possessors of wisdom, intellect, comprehension and knowledge before Allah, the Lord.

Here, there arises this question that: if the act of general prostration of all beings involves all human beings, too, why has it been specialized to a group of people in the above noble verse?

Regarding to the fact that the word ‘prostration’ has been used through an inclusive concept mentioned between its religious and genetic form the answer of this question becomes clear, because the objective of prostration in respect to sun, moon, stars, mountains, trees, and animals is the sort of genetic prostration, which in respect of human beings it is ‘religious’. Many people accomplish this prostration, but some

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groups of them disobey it, and these are the examples of “unto whom the chastisement is justly due.” And we know that the usage of a word in an inclusive and general concept, with protecting its different examples, does not matter, even with those who does not permit that a word to be used for more than one meaning, much less for us who let permissible that a common word be used in different meanings, (be careful).

No doubt that the angels are inside the meaning of the Qur’ānic phrase: “To Allah prostrates whosoever is in the heavens”, but is their prostration of the kind of ‘genetic’ or that of religious?

Regarding to the fact that they have a kind of wisdom, intellect, knowledge and will, their prostration is of the sort of religious. That is, their adoration and veneration is of the kind which is done willingly and arbitrarily. With respect to the angels, the Qur’ān says: “… they do not disobey Allah in what He commands them and they do as they are commanded.”(1)

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﴿19﴾ هَذَانِ خَصْمانِ اخْتَصَمُوا فِی رَبّ-ِهِمْ فَالَّذِینَ کَفَرُوا قُطّ-ِعَتْ لَهُمْ ثِیَابٌ مِن نَّارٍ یُصَبُّ مِن فَوْقِ رُءُوسِهِمُ الْحَمِیمُ

19. “These are, two adversaries who dispute about their Lord. But as for those who disbelieved, garments of Fire have been cut out, and there shall be poured over their heads boiling water.”

explained in six categories. Here, the Qur’ān implies that these two opposite parties, believers and non-believers, disputed about their Lord. The verse says:

“These are, two adversaries who dispute about

their Lord …”

Those who disputed were the groups of disbelievers, who were divided in five classes, from one side, and the true believers, from another side. And, if we take care properly we see that the basis of the differences of all religions returns to their difference upon the Essence and attributes of Allah and its consequence may stretch to the question of prophecy and Resurrection. Therefore, it is not necessary to suppose the word ‘religion’ unexpressed in the phrase and say that their adversary is about the ‘religion’ of their Lord, but, in fact, the main root of their adversaries return to Monotheism; and, principally, all deviated and false religions are involved in a kind of polytheism the effects of which appear in their beliefs.

Then the verse states a few sorts of chastisement of the disbelievers who knowingly and intelligently deny the truth. At first, it begins from their garments, and says:

“… But as for those who disbelieved, garments of Fire have been cut out, …”

This sentence may refer to the matter that there will really be cut out and sewed some pieces of Fire for them in the form of garments. Or it may be an allusion to the fact that the Hell Fire encompasses them from every side like garments.

Another sort of Divine chastisement for them is the blazing boiling water which will be poured from above over their head. The verse says:

“…and there shall be poured over their heads boiling water.”

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﴿20﴾ یُصْهَرُ بِهِ مَا فِی بُطُونِهِمْ وَالْجُلُودُ

﴿21﴾ وَلَهُم مَّقَامِعُ مِنْ حَدِیدٍ

20. “With it shall be melted what is in their bellies, and (their) skins (as well).”

21. “And for them are maces of iron.”

ornament is iron, and whose drink is a festering fluid (blood mixed with pus).”(1)

2. It is narrated from Imam Sādiq, the sixth Imam (a.s.), who said: “Verily there are gates for Hell Fire. From one gate there enter into it our enemies, those who fight against us, and those who disgrace us. This gate is surly the greatest one and is the most blazing gate.”(2)

3. In Tafsīr-i-’Ibrāhīm-ibn-Furāt, documenting from Ali-ibn-Hussayn (a.s.), there has been recorded a tradition as to where he says: “When the Day of Hereafter occurs, Allah commands the guardians of Hell to deliver the keys of Hell to Ali (a.s.), so that he lets enter it whomever he intends, cause to save whomever he intends.”

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﴿22﴾ کُلَّمَآ أَرَادُوا أَن یَخْرُجُوا مِنْهَا مِنْ غَمٍّ اُعِیدُوا فِیهَا وَذُوقُوا عَذَابَ الْحَرِیقِ

22. “Whenever they will intend to get away there from, from anguish, they shall be turned back into it, and (it will be said to them) ‘Taste you the chastisement of burning’.”

Then, the Qur’ān refers to their adornments and garments when it says:

“… they shall be adorned therein with bracelets of gold and (with) pearls, and their garments therein shall be of silk.”(1)

Those two merits are their rewards in addition to others.

Thus, they will wear the most beautiful clothing which they were deprived of in the world, and they will also have bracelets of gold, decorated with jewelry. If they were forbidden to use such garments and ornaments in this world, it was for the reason that they would be the origin of pride and negligence and caused the deprivation of another group. But in Heaven, where there is nothing of this kind, these prohibitions are also absent and those deprivations are compensated.

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﴿24﴾ وَهُدُوا إِلَی الطَّیّ-ِبِ مِنَ الْقَوْلِ وَهُدُوا إِلَی صِرَاطِ الْحَمِیدِ

24. “ And they are guided unto the purest of speeches, and they are guided to the Path (of Him who is) Worthy of (all) Praise.”

the purpose of the phrase: ‘the purest of speech’ is monotheism and sincerity; and the objective of the Qur’ānic phrase: /sirāt il hamīd/ (the path (of Him Who is) Worthy of (all) Praise) is ‘Wilāyah’ (mastership) and the acceptance of leadership and divine leaders. (This meaning, of course is one of the clear examples of the verse.)

However, the different interpretations expressed upon the abovementioned holy verses, as well as their occasions of revelation, lead us to the recognition that those heavy and grievous punishments are consequently for a particular group of disbelievers, those who hostilely dispute against Allah and try to mislead others. Such persons are the leaders of infidelity, the example of them are those who fought against Ali (a.s.), Hamzat-ibn-‘Abd-ul-Mutalib, and ‘Ubaydat-ibn-Harith.

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﴿25﴾ إِنَّ الَّذِینَ کَفَرُوا وَیَصُدُّونَ عَن سَبِیلِ اللَّهِ وَالْمَسْجِدِ الْحَرَامِ الَّذِی جَعَلْنَاهُ لِلنَّاسِ سَوَآءً الْعَاکِفُ فِیهِ وَالْبَادِ وَمَن یُرِدْ فِیهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِیمٍ

25. “ Verily those who disbelieved, and hinder (the believers) from the way of Allah and the Sacred Mosque which We have made equally for all men, (for) the dweller therein and (for) the visitor from the country, and whoever does intend to wrong therein unjustly, We will make him taste of a grievous chastisement.”

Such people, who hinder them are deserving of a painful chastisement, because the Sacred Mosque is an international place which, like skies and oceans, is not allocated as a right specially to a person, a country and a government. Therefore, the verse implies that whoever intends to deviate from the path of the truth and commits injustice and oppression, Allah will taste him of a painful punishment. The verse says:

“… and whoever does intend to wrong therein unjustly, We will make him taste of a grievous chastisement.”

In fact, these disbelievers, besides rejecting the Truth, have committed three great crimes:

1. Hindering people from the path of Allah, Faith, and obeying Him.

2. Hindering from the path of Allah and appointing a privilege for themselves.

3. In this Holy land, they commit injustice, sin, and heresy.

So, Allah will punish this group who deserve painful chastisement in the Hereafter.

By the way, Imam Sādiq (a.s.) concerning this verse, said: “Whoever worships other than Allah in the Sacred Mosque, or takes other than the saints of Allah as the administrator of this sacred site, then he has been involved in injustice and heresy.”(1)

for misleading people is habitual and continues. In other words, the first phrase refers to their false belief, which is a fixed matter, and the second phrase refers to their action which is the repetition of: “hinder (the believers) from the way of Allah.”

2. The purpose of: “hinder (the believers) from the way of Allah.” is any effort and endeavor that is done in order to hinder people from believing in the Truth and doing righteous deeds, as well as all the propaganda and activities which are performed for destroying their right beliefs and preventing them from the straight and pure ways, all of them are gathered in this vast concept.

3. All people are equal in this center of worship. The commentators have stated different ideas upon the Qur’ānic phrase: /sawā’-ul-‘ākifu fīhi wal bād/ (…(for) the dweller therein and (for) the visitor from the country, …). Some of them have said that the purpose is that all people are equal in the ceremonies of worship in this center of Monotheism, and nobody is allowed to bother another one in the subject of Hajj and worshipping beside the Sacred Mosque.

But some other commentators have considered a vaster scope of meaning for this holy phrase. They have said that people are equal not only in the rites of worship but also in using the lands and houses around Mecca for their rest and other needs. That is why some of the jurisprudents have banned buying and selling the houses of Mecca according to the above verse as a reference.

Some Islamic narrations have emphasized that the pilgrims of the Holy Mosque should not be hindered to rest in the houses of Mecca.

Ali (a.s.) in a letter to Qathm-ibn-‘Abbas wrote “… Ask the people of Mecca not to charge rent from lodgers, because

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Allah, the Glorified, says: ‘… alike; (for) the dweller therein and (for) the visitor from the country, …’. ‘The dweller’ means he who is living there while /al-bādī/ means he who is not among the people of Mecca and comes for Hajj from outside.”(1)

In another holy tradition Imam Sādiq (a.s.), upon the commentary of this very verse said: “(At the beginning) the houses of Mecca had not any gate. Mu‘āwiyah was the first one who set a door for his house. And no one is suitable to hinder the pilgrims from dwelling in the houses of Mecca.”(2)

Some Islamic narrations also indicate that the visitors of the Sacred Mosque can use the yards of the houses there until the end of the sacred rites of the pilgrimage. This ordinance, of course, considerably relates to the later discussion, saying that the purpose of ‘Sacred Mosque’, mentioned in this verse, is not limited to that mosque, or it envelops the whole region of Mecca. If we accept the first speech, it does not encompass the houses of Mecca, but when we consider the whole territory of Mecca inside the content of the verse, the banning of buying and selling or renting the houses of Mecca for the pilgrims is propounded. And since this matter is not so certain from the point of the sources of jurisprudence and Islamic narrations, to pass a judicial decree is difficult for this banning. But there is doubt that it is fit for the people of Mecca to prepare all facilities for the visitors of the Sacred Mosque and do not consider any priority or privilege for themselves with respect to them, even in relation to the houses. The narrations cited in Nahj-ul-Balāqah and the like apparently all point to this very thing, too.

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However, the decree of the abovementioned banning has not so many supporters among the jurisprudents of Shi‘ah and Sunni. (For further explanation see Jawāhir-ul-Kalām, vol. 20, P. 48 on)

This meaning is also certain that no one has right to cause the least trouble for the pilgrims under the title of custodian of Ka‘bah or other names; or that he would make it as particular center for his own propaganda and programs.

4. What does Sacred Mosque mean here?

Some commentators have said that the objective is its apparent meaning, i.e. the House of Ka‘bah and the whole Sacred Mosque, while some others consider it as a hint to the ‘whole Mecca’. This group take the first verse of Sura ’Isrā’, which is about the ascension of the Prophet (p.b.u.h.), as an evidence upon it, because this holy verse declares that the beginning of that ascension was from the Sacred Mosque, while history says it began from Khadījah’s home, or from Shi‘b-i-Abī Tālib, or from ’Ummi Hānī’s house. It shows that the objective of Sacred Mosque is the whole Mecca.(1)

But, in view of the fact that the beginning of the ascension of the Prophet (p.b.u.h.) from outside of the Sacred Mosque is not certain, and it is probable that it started from the Mosque itself, we have not any proof to change the meaning of the verse under discussion from its apparent, therefore, the subject matter in this verse is the Sacred Mosque itself.

Through the abovementioned Islamic narrations we are acknowledged that for the equality of people in the houses of Mecca this verse had been taken as the evidence. This is for the reason that the said ordinance is apparently a preferential

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ordinance, and in a preferential ordinance the extension of the matter in respect of suitability is permissible.

5. What dose ‘’Ilhādin bi zulm’ mean?

The Arabic word /’ilhād/ philologically means: “to exceed the moderate limits.” The word /lahad/ (a niche in the side of tomb) is called such because it is a whole located in the side of the grave and outside of its middle.

Therefore, the objective of the abovementioned phrase is those persons who exceed the limits by applying cruelty and injustice in order to commit wrong in that land. But, some commentators have rendered the Qur’ānic world /zulm/, here, only into the sense of ‘disbelief’ and some others into making lawful the unlawful things; while some other commentators have considered it with the vast meaning of the world, viz. they believe that its concept encompasses any sin, committing forbidden acts, and even using abuse and bad words against the inferiors. So, they say that committing any sin in that Sacred land deserves a more intensive punishment.

A tradition from Imam Sādiq (a.s.) indicates that once one of his students asked him about the commentary of this verse, and he (a.s.) said: “Any oppression that a person does against himself in the land of Mecca, irrespective of theft, injustice unto others, and any kind of oppression, is inside of this verse and I see it /’ilhād/, (the sins referred to in this verse).” And, therefore, the Imam forbade people to choose Mecca as a place of living, (because the responsibility of committing sin in this land is heavier).(1)

There have also been cited other narrations with the same meaning which adopt the apparent of the verse.

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That is why some jurisprudents, reasoning to the Qur’ānic phrase: “We will make him taste of grievous chastisement ”, have said if a person commits a sin in the Haram of Mecca which deserves a fixed penalty in Islam, he should also probably bear an arbitrary punishment besides that fixed penalty.(1)

What was said makes this fact manifest that those who have interpreted the above verse exclusively in the sense of prohibition of ‘hoarding’ or entering into the sacred territory without the pilgrim’s garb have meant to state a clear example of it, else there is no reason available to limit the concept of the verse thereby.

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place and its being plain, then it has been applied to any kind of preparing a place for building.

According to the Islamic narrations recorded in some commentary books, the purpose of this Qur’ānic sentence in the abovementioned holy verse, is that Allah showed Abraham the place of the Sacred Mosque which had been built at the time Adam (a.s.) and had been ruined in the Flood of Noah and its signs had been effaced. A wind blew and brought away the dust over it so that, the basis of the House were made manifest. Or a piece of cloud came and cast a shadow over there; or by any other means, Allah showed and prepared the main place of the House for Abraham. Then he (a.s.), with the help of his son, Ishmael, rebuilt it.

Then the Qur’ān adds implying that when the House was ready, Allah ordered Abraham to make the House a center of Monotheism and:

“… (saying): ‘Do not associate with Me aught, and sanctify My House for those who make the round (thereof) and stand to pray and bow and prostrate themselves’.”

In fact, Abraham (a.s.) was ordered to make clean the House of Ka‘bah and its surroundings from any apparent and spiritual pollutions, in order that the servants of Allah would not think of anything but Allah in that pure place, and they could perform the most important worship of that land, i.e. circumambulation and prayer in a circumstance free from any kind of pollution.

Through the abovementioned verse, the Qur’ān points to only three essential elements of a prayer, which, in turn, are: standing, bowing, and prostration, because the rest of them are counted in the shade. Yet, some of the commentators have rendered the Qur’ānic word /qā’imīn/, here, into ‘the dwellers of Mecca’. But regarding the rites of circumambulation,

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bowing, and prostration which have been mentioned before and after it, there is no doubt that the word ‘standing’, here, is in the sense of’ standing in prayer, and many of the Shi‘ah and Sunni commentators, have chosen this meaning, or they have narrated it as an interpretation for it.(1)

It should also be noted that the Arabic word /rukka‘a/ is the plural form of /rāki‘/ (the one who bows), and the word /sujūd/ is the plural form of /sājid/ (the one who prostrates), and that there has not been mentioned any linking letter, like /wa/, between them and it has been stated in the form of explanation, is because of nearness of these two worships to each other.

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﴿27﴾ وَأَذّ ِن فِی النَّاسِ بِالْحَجّ ِ یَأْتُوکَ رِجَالاً وَعَلَی کُلّ ِ ضَامِرٍ یَأْتِینَ مِن کُلّ ِ فَجٍّ عَمِیقٍ

27. “And proclaim among men the pilgrimage; they will come to you on foot and (mounted) on every lean beast, coming from every remote path.”

people! The pilgrim (Hajj) unto the Ancient House has been written (enjoined) for you; so accept the invitation of your Lord!”

Thus, Allah caused his voice to reach the ears of all men, even those who were in the back of fathers and in the womb of mothers; and they answered: “Yes, we accept. O Allah! Yes, we accept.” And all those who will participate in the rites of Hajj pilgrimage until the Day of Resurrection are totally among those who have accepted the invitation of Abraham (a.s.) on that day.(1)

Those who come on foot are mentioned in the verse before those who come riding on beast, because their rank before Allah is higher, since they suffer the toleration of this voyage more than the latter. That is why a tradition narrated from the Prophet (p.b.u.h.) indicates that he who goes to Hajj on foot will get seven hundred rewards for each step he takes, while those who are mounted on animals will get seventy rewards.(2)

Or it is for the sake that it defines the importance of the pilgrim of the Sacred House that they should come toward it by any possible means and not to be ever waiting for a mount.

Using the term /dāmir/ (a lean animal) in this verse, points to this fact that this path is a way which causes animals to become lean since they pass the hot, dry and grassless deserts, and this is a warning unto us for bearing the difficulties of this way.

Or that they take some animals which are clever, quick, and tolerating. The animals that have become thin in the field

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of practice and have strong muscles are more suitable while the fat animals are not.

The application of the Qur’ānic phrase “coming from every remote path” refers to this fact that they come to this destination not only from near paths but also from far and remote paths. (The usage of the Arabic word /kull/ here does not mean induction and encompassment, but it means ‘multiplicity’.)

Abul-Futūh Rāzī, the well-known commentator, explains the interesting biography of a man named Abul-Qāsim Bushr-ibn-Muhammad. This man says: “When circumambulating the Ka‘bah, I saw a man who was completely old and weak whose face indicated the toil of a traveling that he had suffered. He was walking by the help of a rod when I approached him and asked him: ‘Where do you come from?’ He answered: ‘I come from a very far distance. I have been paving the way for fifty years to come, and now I am here. I have become old and weak because of the toil of traveling’. I said: ‘By Allah this is a great hardship and, at the meantime, it is a good obedience and a sincere love at the presence of Allah.

Hearing my words, he became happy and he showed a pleasant smile to me. Then he recited a poem for me, the content of which meant: visit whom you love, though your house is far away and curtains cause separation between you and him.

Verily the far distance of the way should never hinder you from pilgrimage, because a lover must go to visit his beloved in any case.

Of course, the attraction of the Sacred House is so much so that attracts the hearts full of Faith towards it from all far and near points of the world. Old and young, small and adult, far and near, from any race and tribe the individual may be, he

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amorously comes towards Him murmuring the holy phrase: “Yes, I accept. O’ Lord! Yes, I accept’. He comes to see, with his own eyes, the splendour and manifestations of His Pure Essence in that holy land and to feel His abundant Grace in his own soul.

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﴿28﴾ لِیَشْهَدُوا مَنَافِعَ لَهُمْ وَیَذْکُرُوا اسْمَ اللَّهِ فِی أَیَّامٍ مَعْلُومَاتٍ عَلَی مَا رَزَقَهُم مِن بَهِیمَةِ الاَنْعَامِ فَکُلُوا مِنْهَا وَأَطْعِمُوا الْبَآئِسَ الْفَقِیرَ

28. “ That they may witness advantages for them and mention the name of Allah during the appointed days over what He has provided them of the cattle quadrupeds (for sacrifice), then eat of them and feed the wretched poor.”

What a beautiful meaning! To witness them; that is what they have heard of, they may see it with their eyes.

A narration from Imam Sādiq (a.s.), recorded in Kitāb-ul-Kāfī, denotes that once Rabī‘-ibn-Khuthiym asked him (a.s.) about the commentary of this word, and he (a.s.) answered: “It envelops the benefits of both this world and the Hereafter.”(1)

These various benefits will be explained in details later when commenting on the verse, Allah Willing. Then the holy Qur’ān adds:

“… and mention the name of Allah during the appointed days over what He has provided them of the cattle quadrupeds (for sacrifice) …”

Since the main attention in the rites of Hajj is to the aspects which relate to Allah, and reflect the spirit of this great worship, then, in the abovementioned verse, among the whole ceremonies of sacrifice only the subject of ‘mentioning the name of Allah’, which is one of ritual conditions, has been stated. This meaning refers to the fact that, at the time of sacrifice, their entire attention is wholly unto Allah (s.w.t.) and His acceptance, and the usage of its meat comes in the second degree.

To sacrifice animals, in fact, is a secret for preparation to be sacrificed in the cause of Allah, as we are acquainted with the story of Abraham (a.s.) and his sacrifice, Ishmael (a.s.). By their action, they announced that they were ready to donate everything in His cause, even for offering the soul.

However, by this statement, the noble Qur’ān negates the blasphemous custom of idolaters who used to mention the names of their idols at the time of sacrifice, and who had polluted this theistic ceremony to polytheism.

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At the end of the verse, the Holy Qur’ān implies that you can both eat of the meat of the animals which you sacrifice and feed the distressed ones in want. The verse says:

“… then eat of them and feed the wretched poor.”

In the commentary upon the holly verse there is also this probability that the purpose of mentioning the name of Allah during the ‘appointed days’ is the act of saying “Allahu Akbar” and thanksgiving and praise of Allah during these days for His infinite blessings, especially for the cattle quadrupeds which He has provided as sustenance for human beings and that they benefit from all parts of their bodies in their life.

Hajj as a Divine Worship

1. Hajj is a general mobilization and the parade of monotheists.

2. Hajj is the beautiful feature of love and devotion.

3. Hajj is the survival of the memories and services of some divine prophets, such as Abraham (a.s.), Ishmael (a.s.) and Muhammad (p.b.u.h.).

4. Hajj is the international center of the crowds of the Muslims.

5. Hajj is the center of communication for exchanging the news and information of the world of Islam.

6. Hajj is the economical support for the Muslims and the place of supplying jobs for thousands of Muslim individuals.

7. Hajj is the best time and opportunity for the Islamic propaganda, the divulgence of plots, advocating the oppressed, acquittance from polytheists, and creating fear and terror in their hearts.

8. Hajj is the best chance for repentance the remembrance of death and Resurrection, being ceased from everything, observing the desert of ‘Arafāt and Mash‘ar, and waiting for the Promised Mahdī (May Allah hasten his glad advent).

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Note the following Points:

Zil-Hajjah which ends on the tenth day, the day of ‘Sacrifice’. Thus, the first interpretation, in which the duality of these two concepts is referred to, is strengthened.

Yet, with regard to the similarity of the phrases of these two verses, this matter is mostly understood that both of them refer to the same subject. The aim in both of them is the remembrance and mentioning the name of Allah during an appointed time which begins from the tenth of Zil-Hajjah and ends on the thirteenth day of the month.

One of the instances of the remembrance of the name of Allah, of course, is mentioning His sacred name at the time of sacrifice.

It is also noteworthy that the Islamic narrations concerning Takbīr certify that the holy word /ŏikr/ mentioned in the above verse is general and is not particular to the mentioning Allah at the time of offering sacrifice, though this general concept envelops that aspect, too. (Be careful)

dark and sinful past and link him to a clear, bright, and peaceful future. Specially that the rites of Hajj, in every step, in fact, remind the memorials of Abraham, the iconoclast, his son, Ishmael, and Hājar, Ishmael’s mother. They also illustrate their struggles, forbearances, and donations before the one’s eyes every now and then. Also paying attention to the fact that the region of Mecca, in general, and the Sacred Mosque, Ka‘bah, and the place of circumambulation, in particular, remind the memorials of the Prophet of Islam (p.b.u.h.), the great leaders of Islam, and the struggles of the Muslims in the advent of Islam, this ethical revolution seems to become deeper in him so that he spiritually sees the features of the Prophet (p.b.u.h), Ali (a.s.) and other great leaders of Islam in every corner of the Sacred Mosque, and hears their voices by his heart.

Yes, all of these things with together prepare the ground of an ethical revolution in the receptive hearts, and indescribably change the face of the life of men in a manner that a new shape of living begins in his life.

It is not undue that some Islamic narrations denote that whoever performs the rites of Hajj completely comes out from his sins like the day when his mother brought him forth.

Yes, Hajj is a second birth for the Muslims; a birth that causes a new human life to begin.

Of course, it is not necessary to be mentioned that these blessings and effects, and those which will be referred to later, are not for those who suffice to the outward actions of Hajj and neglect the inward aspects of it; nor for those who have taken Hajj as a means of pleasure, traveling and sight-seeing, or for preference, hypocrisy, and supplying some personal material means, and have never been acquainted with the spirit of Hajj. Their share is merely that which they have obtained.

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(pilgrimage to the Sacred Mosque in Mecca) as a support for the religion of Islam.(1)

It is not undue that, one of the famous politicians who was non-Muslim, of course, in his lecture said: “Woe to Muslims if they do not comprehend the meaning of Hajj, and woe to their enemies if they comprehend its meaning.”

Even in some Islamic narrations, Hajj has been considered as a Holy Struggle for the weak persons. It is a Holy Struggle in which, by their participation in its gathering, even the old men and feeble women can show the glory and grandeur of Islam, and cause the back of their enemies tremble by means of the rings of their prayer rows around Ka‘bah and showing their unity by the loud sound of Takbīr.

3. The Cultural Dimension:

The sincere relation of different groups of people and levels during the days of Hajj pilgrimage can be the most effective factor of cultural exchange and communicating thoughts.

The great crowd of Hajj is, in particular, the natural and real representative of the different groups of Muslim peoples of the world. (There is no artificial factor effective in the decision of the pilgrims of the Ka‘bah to go towards it, and the pilgrims gathered in Mecca are from all groups and races of Muslims who speak in different languages.)

Therefore, some Islamic narrations indicate that one of the privileges of Hajj is the distribution of the news and signs of the Messenger of Allah unto all parts of the world.

Hushām-ibn-Hakam, one of the knowledgeable companions of Imam Sādiq (a.s.) says that once he asked him about the philosophy of Hajj and the circumambulation of Ka‘bah and

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he (a.s.) said: “Verily Allah created the people … and commanded them something for the obedience of the religion and their affairs of the world, and enjoined them of the gathering of the people of the east and west (in the rites of the Hajj) in order that they (the Muslims) know each other well (being acquainted with their state) and that every nation may use capital for merchant from one city to another… and for the purpose that the effects of the Messenger of Allah (p.b.u.h.) and his news should be acknowledged and in order that people might mention them and do and they never forget them.”(1)

For this very reason, in the periods of the tyrannical rulers, when the cruel Caliphs and the kings did not let the Muslims introduce and spread these ordinances, by taking benefit from this opportunity, they could solve their difficulties and, by contacting with the Imam (a.s.) and the great scholars of Islam, they would unveil the Islamic laws and the Prophet’s rules.

On the other side, Hajj can be turned into a great cultural gathering, and the wise and learned men of the world of Islam, during the time when they are in Mecca, can come together and exhibit their thoughts and originative faculties.

In principle, one of the great misfortunes is that the boundaries of the Islamic countries are one of the causes of their culture separation. The Muslim people of every country think only of themselves. In this case the connected Islamic society tears into pieces and then will be annihilated. Yes, Hajj can hinder this inauspicious fate to happen.

How interesting the statement of Imam Sādiq (a.s.) is, at the end of the narration of Hushām-ibn-Hakam, where he (a.s.) says: “If every nation speak only about its own country and cities and only think about the things therein, they will meet

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destruction and those countries will turn into ruins, their interests will fall and the true righteous persons will remain unknown.”(1)

4. The Economic Dimension of Hajj:

In spite of what a group may think, utilizing the great gathering of Hajj for strengthening the economic foundations of Islamic countries, not only does not contrast the spirit of Hajj, but also, according to the Islamic narrations, it forms one of its philosophies.

What may hinder Muslims that they lay the foundation of a great Islamic common Market in that great assembly? They can prepare the grounds of common commercial exchanges among themselves in a way that neither their rightful benefits be devoured by their enemies nor does their economy depend on foreigners, and this behaviour is not mamonism, but it is just a worship and Holy Struggle.

Therefore, Hushām-ibn-Hakam in the same narration from Imam Sādiq (a.s.), among the philosophies of Hajj, explicitly refers to this fact that one of the goals of Hajj was enforcing the commerce of the Muslims and preparing the facilities of economic relations.

In another tradition from the same Imam (a.s.), upon the commentary of the abovementioned verse, he (a.s.) says: “The purpose of the verse which says: ‘There shall be no sin for you to seek bounty from your Lord …’(2) is obtaining sustenance. Then when one comes out of the state of ritual consecration and fulfils the rites of Hajj in the same period of Hajj, he can sell

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and buy (things), (and this action not only is not a sin but also deserves rewards).(1)

This very meaning has been narrated in a tradition from Ali-ibn-Musar-Ridā (a.s.) upon the philosophies of Hajj, at the end of which there has been said: “That they may witness advantages for them.”(2)

This statement denotes that this Qur’ānic phrase envelops both the spiritual advantages and material advantages, all of which from one viewpoint are totally spiritual.

Shortly, if this magnificent worship be practiced correctly and completely, and in that period, when the pilgrims activity attend that holy land and their hearts are receptive, they utilize this grand opportunity for solving the different problems of the Islamic society by the formation of various gatherings for political, cultural and economical affairs, this worship can be useful from any point of view. And, perhaps, it is for the same reason that Imam Sādiq (a.s.) says: “As long as the Ka‘bah exists the religion (of Islam) exists.”(3)

Also Ali (a.s.) said: “(fear) Allah (and) keep Allah in view in the matter of your Lord’s House (Ka‘bah). Do not leave it empty so long as you live, because if it is abandoned you will not be spared.”(4)

And, again, it is because of this matter that there has been introduced a large chapter in the Islamic narrations under this title, indicating that if it happens that Muslims decide to stop going to Hajj pilgrimage for one year, it is obligatory to the Islamic government to send some of them to Mecca by force.(5)

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5. The Meat of Sacrifices in Our Time:

It is clearly understood from the abovementioned verses that the purpose of offering sacrifice, in addition to the spiritual aspects and to be nigh to the presence of Allah, is that the meat of sacrifice should be used in necessary places of usage: a part of it may be used by the one who has offered the sacrifice, and the rest of it should be given to the needy poor people to use.

On the other side, the banning of immoderation is not some-thing to be concealed to anybody, since both the Qur’ān, and Islamic narrations, and the reason of wisdom have proved it.

Thus, it can be conclude from all these statements that Muslims are not allowed to waste the meat of sacrifices in the land of Munā or let it be putrid or berried in the ground; and surely the obligation of offering sacrifice for the pilgrims to Mecca cannot be an evidence for such an action. Therefore, if there is not any needy poor person in that day and in that locality, the meat of sacrifices can be carried to some other regions to be consumed.

Some Islamic narrations indicate that it is forbidden to take the meat of sacrifice out of the land of Munā or the sacred territory of Mecca. This idea relates to the times when there were enough consumers therein.(1)

That is why a tradition narrated from Imam Sādiq (a.s.) indicates that once one of the companions of the Imam, regarding this matter, asked him and he (a.s.) said: “We used to say that nothing of it should be brought out (from Munā) because people were in need of it, but today, that the people

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(and their sacrifices) have been increased, taking it out does not matter.”(1)

But, fortunately, at the present time, as a result of the awareness of the Muslims and their appropriate action in this regard, there have been supplied some modern means and they receive the available sacrifices irrespective of sheep, cow and camel, after that they are killed legitimately. They will pack them hygienically in an excellent form, and maintain them in some equipped refrigerators to give them for the use of the poor and needy weak people.

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﴿29﴾ ثُمَّ لْیَقْضُوا تَفَثَهُمْ وَلْیُوفُوا نُذُورَهُمْ وَلْیَطَّوَّفُوا بِالْبَیْتِ الْعَتِیقِ

29. “ Then let them get cleaned (smarten themselves) and fulfil their rows, and let them circumambulate the Ancient House (the Ka‘bah).”

The Arabic word /tafth/, as many of the philologists and famous commentators have said, means: dirt and the extra things of the body, like nail and some of its hair. Some other commentators said: it is originally called to the dirt under the nail, and the like.(1)

In some Islamic narrations, this phrase has repeatedly been rendered into: ‘paring the nails, cleaning the body, laying aside the pilgrim garment’. In other words, this phrase refers to the act of ‘hair cut’ which is one of the rites of Hajj. In some narrations, it has also been rendered into ‘shaving the head’ which is one of the way of ‘hair cut’.

In Kanz-ul-‘Irfān, Ibn-‘Abbās has been narrated that upon the commentary of this verse, he said: “The purpose of it is the accomplishment of all the rites of Hajj.”(2)

Thus, on the day of Feast Sacrifice and in the ground of Munā, beside Mecca, there are three obligatory acts for the pilgrims:

1. Throwing seven small pebbles toward the rank of Satan, which is called: “Stone-throwing”.

2. The act of sacrifice, which was formerly referred to in the explanation of the previous holy verse.

3. Shaving the head or cutting hair and nail, which have been mentioned in this holy verse as obligatory, and after that putting an end to wearing the pilgrim garment, on that day or the days follow, there comes the turn of fulfilment the circumambulation of pilgrimage in the Sacred Mosque and its prayer, and running between Safā and Marwah mountains, Nisā’ circumambulation (circumambulating of Ka‘bah) and its circumambulation prayer, all of which must be performed.

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Some have narrated, of course, that the objective of the last phrase of the abovementioned verse is Nisā’ circumambulation after which the sexual intercourse with wives will become allowed. This ritual circumambulation is done after the Hajj circumambulation, because after the Hajj circumambulation everything will become permissible except one’s wife, and after the performance of Nisā’ circumambulation one’s wife will become permissible, too.

It is interesting that in a tradition narrated from Imam Sādiq (a.s.) he commented on the beginning phrase of this verse as ‘meeting Imam’; and when he (a.s.) was asked for more explanation about that subject and on the commentary of the abovementioned verse in connection with paring the nails and the like, the Imam (a.s.) added: “The Qur’ān has an exterior and an interior.” That is, the question of ‘meeting Imam’, here, relates to the interior of the verse.(1)

This tradition may refer to a delicate point, indicating that pilgrim of the Sacred Mosque, as he cleanses the dirt of the body after performing the rites of Hajj, similarly he must remove the pollution of his soul and mind by meeting the Imam (a.s.) who is his leader, in particular that during some long periods, the tyrannical Caliphs, in ordinary conditions, did not allow people to have such a meeting. Thus, the best opportunity for reaching this aim could be obtained in the rites of Hajj.

Concerning this subject, Imam Bāqir (a.s.), in a tradition, said: “The completion of Hajj (for a person) is meeting the Imam.”(2)

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In fact, both of them are of the kinds of cleanliness: one is purification of outside from dirt and pollutions, and the other is purification of interior from the dirt of negligence and ethical ungodliness.

The purpose of the phrase ‘fulfil their vows’ is that, at the advent of Islam, a great deal of people used to make a vow with the intention that if they succeeded to go to Mecca, in addition to the rites of Hajj, they would offer some extra sacrifices, and give some alms, or do some benevolence; and sometimes it happened that they forgot their vows when they reached home. The Qur’ān emphasizes that none should ever neglect to fulfil one’s vows.

Why has the Ka‘bah been called: Bayt-ul-‘Atīq (the Ancient House)?

The Arabic word /’atīq/ is derived from /rataqa/ which means to become free from the bond of captivity. The usage of this word for Ka‘bah may be for this view that the Ka‘bah is free from the bond of ownership of the mortals and in no time it had a possessor, save Allah, and it had ever been free from the domination of the tyrants, like ’Abraham.

Concerning Ka‘bah, Imam Bāqir (a.s.) said: “It has neither a dweller nor a possessor, but it is a Free House.”(1)

One of the meanings of /‘atīq/ is ‘honored’ and ‘worthy’. This concept is clearly seen in the House of Ka‘bah, too.

Another meaning of /‘atīq/ is ‘ancient’; as Rāqib cites in Mufradāt: “ ‘Atīq is something which is prior from the point of time, or place, or rank.”

This is also clear that the Sacred Mosque is the oldest center of Monotheism, and as the Qur’ān says, it is the first

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House which was set up for human beings as a guidance. (Sura ’Ali-‘Imrān, No. 3, verse 96)

However, it is possible that this word used for the Sacred House is because of all these privileges that it has, though every one of the commentators has pointed to a part of them, or in each of different narrations some particular points have been referred to separately.

Upon the objective of the Arabic term /tawāf/, mentioned in the last sentence of the abovementioned verse, the opinions of the commentators are divided. (We know that after the performance of sacrifice in Mecca, pilgrims must accomplish two circumambulations, one of which is usually known as the circumambulation of Hajj (pilgrimage), and the second one is called Nisā’ circumambulation.) Some of the jurisprudents and commentators believe that since there is no condition mentioned in the text of the verse, then its concept is general and envelops both the circumambulation of Hajj (pilgrimage) and Nisā’ circumambulations and the circumambulation of ‘Umrah (lesser pilgrimage)(1)

It is in the case that some others believe that the objective of it is only the circumambulation of pilgrimage (Hajj) which will be obligatory after coming out from the pilgrim garment.

But as it was pointed out before, in the numerous holy narrations quoted from the Ahl-ul-Bayt (a.s.), there has been declared that the purpose of it is ‘Nisā’ circumambulation’. Imam Sādiq (a.s.) upon the commentary of the Qur’ānic sentence which says: “… and fulfil their vows, and let them circumambulate the ancient house (the Ka‘bah)”, said: “The purpose is Nisā’ circumambulation”.(2)

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And this very meaning has been narrated from Imam Ali-ibn-Mūs-ar-Rida (a.s.), too(1).

This is the same circumambulation which the Sunnites called in Arabic /Tawāf-i-Widā‘/ (Farewell circumambulation).

However, according to the Islamic narrations, the last commentary seems stronger, specially that from the first phrase of the verse this may also understood that besides purifying the body from dirt and extra hairs, to complete it, some perfume should be used too. And we know that using perfume in Hajj is allowed only after circumambulation running and pilgrimage; and naturally there remains no other obligatory circumambulation, in this situation, except Nīsā’ circumambulation.

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﴿30﴾ ذَلِکَ وَمَن یُعَظّ-ِمْ حُرُمَاتِ اللَّهِ فَهُوَ خَیْرٌ لَّهُ عِندَ رَبّ-ِهِ وَاُحِلَّتْ لَکُمُ الاَنْعَامُ إِلاَّ مَا یُتْلَی عَلَیْکُمْ فَاجْتَنِبُوا الرّ ِجْسَ مِنَ الاَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ

30. “ Such (is the pilgrimage); and whoever magnifies the sacred things of Allah, it is better for him with his Lord; and the cattle are made lawful for you save that which has been recited to you, therefore avoid the filth of the idols and avoid false speech.”

Hajj and its rites are the same things which were mentioned before.(1) Then, in order to emphasize the importance of the duties which were stated, the Qur’ān adds implying that whoever takes the Divine programs magnificent and protects their reverence, it will be better for him with his Lord. The above verse says:

“Such (is the pilgrimage); and whoever magnifies the sacred-things of Allah, it is better for him

with his Lord; …”

It is clear that the Qur’ānic term /hurumāt/, here, refers to the deeds and rites of Hajj. It is possible that the respect of the House of Ka‘bah, in particular, and the sacred premises of Mecca, in general, may also be added to them.

Therefore, the interpretation of it into /muharramāt/ which means whatever has been prohibited of, in general, or all of the obligations, contrast the apparent of the verse.

By the way, this is noteworthy that the Arabic word /hurumāt/ is the plural form of the /hurmah/ which originally means something the respect of which must be kept and no disgrace should be shown to it.

Then, appropriating to the divine ordinances of pilgrim garment, the Qur’ān refers to the lawfulness of the cattle, such as: camel, cow, and sheep. The verse says:

“… and the cattle are made lawful for you save that which has been recited to you, …”

The phrase: “… save that which has been recited to you, …” may refer to the prohibition of hunting in the Sacred Zone which has been mentioned in Sura Al-Mā’idah, No. 5, verse 95 that was revealed later, and says: “O, you who have Faith! Kill no game while you are in pilgrim garb …”

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Also, it may refer to the last sentence of the verse under discussion concerning the obligation of the sacrifices which used to be killed for idols, since we know the lawfulness of the animals is only when the name of Allah is recited to them at the moment of sacrifice, not the name of idols, nor any other names.

At the end of this verse, two more commandments have been stated in relation to the rites of Hajj and struggle against the traditions of the Age of Ignorance. It says:

“… therefore avoid of the filth of the idols …”

The Arabic term /’auθān/ is the plural form of /waθan/ in the sense of the stones which were worshipped by the people in the Age of Ignorance. Here, the word /’auθān/ is the qualification of the word /rijs/ (filth) which has occurred before it. Thus it says that ‘filth’ is the same as idols.

This matter is also noteworthy that the idol worshippers of the Age of Ignorance used to pour the blood of the animals they sacrificed over the heads and faces of their idols. This action caused the idols to get a very ugly, disgraceful and hateful scenery, and the abovementioned meaning may refer to that either.

The second commandment is that ‘false speech’ should be avoided of. The verse says:

“… and avoid false speech.”

say: “Yes, we accepted Your invitation and came toward You. O, Lord! You have not any partner save the partner who is Yours. You are the possessor of him and what he possesses.”(1)

This speech has certainly been a futile and vain statement and it is the extension of ‘False Speech’ which originally means a ‘False Speech’, and it is out of the limit of moderation.

Yet, the attention of the verse to the deeds of polytheists in the rites of Hajj in the Age of Ignorance does not hinder the generality of its concept which is avoiding of any kind of idol in any shape and form, and avoiding any false speech in any sort and quality.

So, in some of the Islamic narrations the Arabic term /’auθān/ has been rendered into chess (a kind of gambling), and the phrase ‘False Speech’ has been rendered into ‘unlawful singing’ and ‘perjured witness’, that, in fact, as some commentators have said, this is general, not in the particular concept about these affairs.

A tradition from the Prophet of Islam (p.b.u.h.) indicates that one day it happened that he stood up and made a sermon among people, in which he said: “False witness is equal to associating something with Allah.” Then he (p.b.u.h.) recited this holy verse: “… therefore avoid the filth of the idols and avoid false speech.”(2)

This tradition is a hint to the vastness of the scope of the meaning of this holy verse.

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﴿31﴾ حُنَفَآءَ لِلَّهِ غَیْرَ مُشْرِکِینَ بِهِ وَمَن یُشْرِکْ بِاللَّهِ فَکَاَنَّمَا خَرَّ مِنَ السَّمآءِ فَتَخْطَفُهُ الطَّیْرُ أَوْ تَهْوی بِهِ الرّ ِیحُ فِی مَکَانٍ سَحِیقٍ

31. “ (Fulfil the rites of Hajj while) being true in Faith for Allah, not associating (anything) with Him, and whoever associates with Allah (anything), it is as though he had fallen from heaven and the birds snatch him away, or the wind carries him off to a far distant place.”

words he paves the Straight Path, since the Arabic word /hanaf/ means ‘incline’ and incline from any aberration leads man to going on the straight path.

Thus, the abovementioned verse refers to the subject of sincerity and intention with divine motive as the main motive in Hajj and worships in general, because the spirit of worship is sincerity and sincerity is that fact in which there is no motive of polytheism and things other than Allah.

Imam Bāqir (a.s.), upon the commentary of the Qur’ānic word /hanīf/ in a tradition, said: “Hanīf is the same nature on which people are created, and there is no change in the creation of Allah.” Then he (a.s.) added, saying: “Allah has set Monotheism in the nature of man.”(1)

The commentary mentioned in this tradition, in fact, is a hint to the main root of sincerity, i.e. the monotheistic nature, from which the intention with divine motive originates.

Then the Qur’ān demonstrates the condition of polytheists very clearly and expressively which shows their fall, misery, and annihilation. It continues saying:

“… and whoever associates with Allah (anything) , it is as though he had fallen from heaven and the birds snatch him away, or the wind carries him off to a far distant place.”

In fact, heaven is an implicit declaration for ‘monotheism’ and polytheism causes the fall from this heaven. It is natural that the stars glow in this heaven and the Moon and the Sun illuminate therein. So happy is who is at least like a bright star in this heaven, if he is not like the Sun or the Moon. When a person falls from this height, he will be involved in one of these two painful fates: either he will be the prey to the carrion-kite birds in the middle of the way; or, in other words,

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by losing this assured station, he will be captured in the claws of low desires and restive passions each of which snatches and destroys a part of his entity; or if he could escape from them safely, he will be taken by a fatal storm which throws him far away in a corner so harshly that his body will be scattered and every particle of it will be thrown here and there. This storm seems to be indirectly Satan who always lies in ambush.

Admittedly, he who falls from heaven with the increasing speed his body naturally loses the ability of making decision and every moment he approaches annihilation and at last will perish. Yes, he who loses the station of the heaven of the monotheism, will not be able to take therein of his Fate, and the further he goes forth, the more his speed of falling increases, and finally he loses his whole capital of his humanity.

Truly, there will not be found a parable more clear and lively than this parable for polytheism.

This matter is also noteworthy that it has been proved today that, in free falling (drop), man has no weight, and that is why for the space travelers to practice the state of weightlessness usually freefalling is applied. The state of extraordinary anxiety that a person feels at the time of falling, is because of this very weightlessness.

Yes, the person who goes from Faith toward Polytheism, and loses his firm support, will be left in such a state of weightlessness inside his own soul and, consequently, an extraordinary anxiety and worry illuminates his entity.

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﴿32﴾ ذَلِکَ وَمَن یُعَظّ-ِمْ شَعَآئِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَی الْقُلُوبِ

32. “That (is the command); and whoever holds in honour the rites of Allah, verily it is (the reflection) of the piety of the hearts.”

religion, general programs, and whatever is outstanding at the first facing with this religion, among which are the rites of Hajj which cause man to remember Allah (s.w.t.). No doubt, the rites of Hajj are among the slogans that had been meant in this holy verse, specially the act of offering sacrifice which has explicitly been counted as a part of slogans in verse 36 of the current Sura.

But it is clear that the generality of the concept of the verse due to all Islamic symbols are still valid, and there is no evidence for the specialization of it to only sacrifice or the whole rites of Hajj, in particular that the Qur’ān, concerning the sacrifice of Hajj with the help of /min/, which is used for distinction, reiterates that the sacrifice is one of those symbols, as Sura Al-Baqarah, No. 2, verse 158, indicates that Safā and Marwah are from symbols of Allah (s.w.t.), where it says: “Behold, Safā and Marwah are among the symbols (appointed by) Allah; …”

Shortly speaking, all of what have been recorded in the religious programs and cause man to remember Allah and His religion are symbols of Allah and dignifying them is the sign of piety of the hearts.

This matter is also notable that the purpose of ‘to dignify’, according to what some of the commentators have said, is not the physical bigness of the sacrifice and the like, but the reality of its veneration is meant which can promote the rank and situation of these divine symbols in the thoughts and minds, outwardly and inwardly, and fulfil what is fit for their respect and glorification.

The relation of this deed with the piety of the hearts is also clear, because, besides that glorification is a part of what we intend, it happens frequently that ‘the pretending persons’ or hypocrites pretend to the glorification of the symbols, but

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since it does not originate from the piety of their hearts, it is worthless.

The true glorification belongs to those who possess the piety of the hearts, and we know that piety and the soul of virtuousness and responsibility in the face of the Divine commandments is something that the center of which is heart, and from it is that the body is affected. Therefore, it can be said that the reverence and glorification of the Divine symbols are from the signs of the piety of the hearts.

A tradition from the Prophet of Islam (p.b.u.h.) denotes that once he pointed to his chest and said: “The reality of piety is here.”

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﴿33﴾ لَکُمْ فِیهَا مَنَافِعُ إِلَی أَجَلٍ مُسَمًّی ثُمَّ مَحِلُّهَآ إِلَی الْبَیْتِ

الْعَتِیقِ

33. “You have benefits in them till an appointed time, then their place of sacrifice is by the Ancient House, (the ka‘bah).”

In some narrations, which have been quoted from Ahl-ul-Bayt (a.s.), this meaning has also been emphasized on. For example, Abūbasīr narrates from Imam Sādiq (a.s.) who upon the commentary of this holy verse said: “If (the owner of the animal) needs its riding, he can ride on it, but he must not put it in trouble, and if it (the animal) has milk, he can milk it, but not extremely.”(1)

In fact, the abovementioned order is a moderate style which is between two excessive manners. On one side, some pilgrims did not observe the respect of the animals of sacrifice at all, and sometimes they killed them in their city and used their meat, which has been referred to in Sura Al-Mā’idah, No. 5, verse 2, which says: “…do not profane Allah’s Monuments, nor the sacred month, nor the offering, nor the sacrificial animals with garlands, …”

And, on the other side, some others treated so excessively that as soon as the name of sacrifice was called to an animal, they neither used its milk, nor did they ride on it, even though they were coming from a far place to Mecca. This situation has been counted permissible in the above verse.

However, at the end of the verse, regarding the fate of the sacrifice, the Qur’ān says:

“… then their place of sacrifice is by the Ancient House, (the ka‘bah).”

Thus, before that the sacrificial animal reaches the place of sacrifice, it can be taken benefit of, such as milking and riding, and after reaching there the duty of sacrificing must be done upon the animal.

According to what the jurisprudents have said, based on the Islamic evidences, if the sacrificial animal relates to Hajj, it

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must be slaughtered in Munā, but if it is for ‘single minor Hajj’ the animal must be slaughtered in Mecca. So, since the verses under discussion are about the rites of Hajj, the Qur’ānic phrase /bayt-ul-‘atīq/ (the House of Ka‘bah), here, must mean in the vast scope of the concept of the word, which envelops the suburb of Mecca (Munā), too.

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Allah and for attracting His attention? Does Allah need any sacrifice? And was there this action in other religions, too, or it was special among polytheists?

In order to make this subject clear, the holy Qur’ān implies that you are not the only nation whose duty is slaughtering sacrifice for the Lord, because Allah has appointed a place of sacrifice for every nation in order that, at the time of sacrifice, they mention the name of Allah over the cattle that Allah has provided them as their sustenance. The verse says:

“And for every people We appointed a ritual that they may mention the name of Allah on what He has provided them of the cattle quadrupeds (as their sustenance) …”

So, at the end of the verse, the Qur’ān implies that there is only one God and His program is also a single program. The verse continues saying:

“… so your God is One God, …”

Now that the fact is this, then do surrender before Him and His command.

“… therefore surrender unto Him, …”

And the humble ones and those who surrender before the commandments of Allah should be given glad tidings. The holy verse concludes:

“… and give you glad tidings unto the humble,”

Indeed, this sentence means: O Messenger of Allah (p.b.u.h.)! you should give the glad tidings of happiness, prosperity, and safety of the chastisement as well as the wholesome life to those who have become humble and obedient to the commandment of Allah.

Rāqib in his book, Mufradāt, says: The Arabic word /nusk/ means ‘worship’, and /nāsik/ means ‘worshipper’, and ‘manāsik-i-Hajj’ means: the places wherein this worship is done; or it means ‘these rites themselves’.

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But according to the commentary of Majma‘-ul-Bayān by Tabarsī, and Rūh-ul-Janān, by Abul-Futūh, the Arabic term /mansak/ probably means ‘offering sacrifice’, in particular, among all worships.

Therefore, though the term /mansak/ has a general concept, which encompasses other worships including specially rites of Hajj, but in the verse under discussion, with the context of the Qur’ānic phrase /…liyaŏkurusmallah…/ (that they may mention the name of Allah …), it means special to sacrifice.

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﴿35﴾ الَّذِینَ إِذَا ذُکِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَالصَّابِرِینَ عَلَی مَآ أَصَابَهُمْ وَالْمُقِیمِی الصَّلاَةِ وَمِمَّا رَزَقْنَاهُمْ یُنفِقُونَ

35. “(To) those whose hearts tremble when Allah is mentioned, and those who are patient under that which afflicts them, and the establishers of prayer, and spend (in charity) out of what We have provided them with.”

their coldness and do not escape from the field. They do not lose hope, and do never blaspheme, and briefly speaking, they persevere. They continue going forth and, at last, they win. The verse says:

“… and the establishers of prayer, …”

Their third and fourth qualities are that they establish the prayer and spend in charity out of what Allah has bestowed upon them as sustenance. The verse continues saying:

“… and spend (in charity) out of what We have provided them with.”

From one side, their relation with Allah, the Creator of the world, is firm, and on the other side, they have a strong relation with people. This explanation makes the fact clear that the qualities of the believers, such as: love, surrender, and humility have not merely the inward aspect, but the effects of them must usually be appeared and manifested in their daily deeds and manners, too.

3. Abūbasīr said: “I told the Imam (Imam Sadiq) (a.s.): ‘O’ May I be your ransom! Will your followers (shi‘ites) be with you (in Hereafter)?” He (a.s.) answered: “Yes, if they fear Allah and be careful of His orders; and they are in awe of Him, and obey Him (His commandment), and be afraid of the sins, and when they behave like that they will be with us in the degrees of the Hereafter.” (1)

4. Imam Sadiq (a.s.) said: “A servant can be called a believer when he fears Allah and is hopeful to Him.”(2)

5. Imam Ridā (a.s.) said: “Whoever is in awe of Allah will be in security.” (3)

6. Imam Kāzim (a.s.) said: “Allah does not give security to the timid persons as much as their fear, but according to His grace and generosity.”(4)

7.’Amir-ul-Mu’mineen Ali (a.s.) said: “Be in awe of Allah and be hopeful of His grace so that He secures you from that which you are in awe of and He bestows on you what you are hopeful of.”(5)

8. Imam ’Amir-ul-Mu’mineen Ali (a.s.) said: “Being in awe of Allah in this world causes the security of fear in the Hereafter.”(6)

9. Imam Ali (a.s.) said: “The finite of knowledge is the fear of Allah.”(7)

10. Imam Sadiq (a.s.) said: “None is the follower of Ja‘far (Imam Sadiq) (a.s.) save he who restrains his tongue, and acts

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for his Creator, and hopes in his Master (Allah) and really fears Allah.”(1)

11. The Messenger of Allah (p.b.u.h.) said: “The most elevated people with Allah is the one who is the most God-fearing.”(2)

12. The Messenger of Allah (p.b.u.h.) also said: “Whoever leaves committing a sin because of the fear of Allah, He will make him happy on the Day of Hereafter.”(3)

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﴿36﴾ وَالْبُدْنَ جَعَلْنَاهَا لَکُم مِن شَعَآئِرِ اللَّهِ لَکُمْ فِیهَا خَیْرٌ فَاذْکُرُوا اسْمَ اللَّهِ عَلَیْهَا صَوَآفَّ فَإِذَا وَجَبَتْ جُنُوبُهَا فَکُلُوامِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ کَذَلِکَ سَخَّرْنَاهَا لَکُمْ لَعَلَّکُمْ تَشْکُرُونَ

36. “And (as for) the fat camels, We have made them for you of the symbols of Allah, therein is good for you. So mention Allah’s Name on them, standing in a row; then, when they fall down (sacrificed) on their sides, eat of them and feed the contented (poor one) and such as beg with due humility; thus have We made them subservient to you that haply you may give thanks.”

emphasized here, else we know well that the fatness of the sacrificial animal is not among the obligatory conditions of it. It is enough for us to be careful that the animal should not be rather thin.

Then, the Qur’ān adds:

“… therein is good for you. …”

From one side, you use its meat and feed others from it, and on the other side, because of this donation and that you worship Allah, you will enjoy its spiritual results and gain access to Allah.

Then the Qur’ān states the quality of offering sacrifice in a short sentence, as follows:

“… So mention Allah’s Name on them,

standing in a row; …”

No doubt, mentioning the name of Allah at the time of slaughtering the animals, or immolation of a camel, does not need that a particular quality be observed, and mentioning any Name of Allah is enough.

The apparent of the holy verse also shows the same thing, but some narrations contain a special invocation of Allah to be mentioned for here which, in fact, is the statement of a complete one. The commentators have quoted this invocation from Ibn-‘Abbas, as this: “Allāhu Akbar-u-Lā’ilāha ’Illalāh-u-wallāhu Akbar. Allāhumma minka wa laka”.(1)

Yet, in a narration from Imam Sadiq (a.s.) some more expressive sentences have been quoted. He (a.s.) said: “When you bought the sacrificial animal, do turn it toward Qiblah, and at the time of slaughtering, you should say: ‘I have turned my face (myself wholly) toward Him Who created the heavens and the earth being upright, and I am not of the idolaters.

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Verily my prayer and my worship, my life and my death are for Allah, the Lord of the Worlds. No associate (there is) for Him, and this (submission) I have been commanded to, and I am the first of the Muslims. O’ Allah! (this sacrifice) is Yours and it is for You. By the Name of Allah and to Allah, and Allah is the Great. O’ Allah! Accept it from me’.”(1)

The Qur’ānic term /sawāff/ is the plural form of /sāffāh/ which means ‘standing in row’, and as some Islamic narrations denote, the objective of it is that the hands of the sacrificial camel must be tied together from the wrist to the knee while it is standing so that the camel does not move so much and does not run away at the time of slaughtering. It is natural that when the body of the camel bleeds for a while, its hands grow weak and weaker and finally, the camel lies on the ground, therefore, at the end of the verse, the Qur’ān says:

“… then, when they fall down (sacrificed) on their sides, eat of them and feed the contented (poor one) and such as beg with due humility; …”

The difference between the Arabic words /qāni‘/ and /mu‘tar/ is that the word /qāni‘/ is applied to a person that when something is given to him, he is satisfied and becomes contented and happy. He shows no protest, objection and anger. But the word /mu‘tar/ is used for a person who comes to you, asks for something, and he is often not content with what you give him, and he protests.

The Arabic word /qāni‘/ is derived from /qanā‘ah/ while the Qur’ānic word /mu‘tar/ is derived from /‘arr/, pronounced as /harr/, originally means ‘scab’ which is a mangy skin disease in human beings, then the word /mu‘tar/ has been used

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for a beggar who comes unto one and asks for help (and it usually happens that he protests).

The word /qāni‘/ has been mentioned in the verse before the word /mu‘tar/. This matter shows that those groups of the deprived who are self-modest and self-possessed must be taken more under consideration.

This point is also noteworthy that the Qur’ānic phrase /kulū minhā/ (eat of them) apparently means that the pilgrims must eat something out of their own sacrifice as an obligation; and, perhaps, this is for the equality between them and the poor.

Finally, The Qur’ān concludes the holy verse as fallows:

“… thus have We made them subservient to you that haply you may give thanks.”

This is amazing, indeed, that a big animal such as camel, with that power and strength that it has; is so subservient to us that it lets even a child ties his feet very firmly, and then it will be slaughtered. (The style of slaughtering a camel is that a knife is pushed in the hole of the neck of that camel and it begins bleeding, and soon the animal is sacrificed).

Sometimes, in order to show us the importance of this conquest, Allah (s.w.t.) takes the command of obedience and submission from this animal, and we have seen that an angry camel, which a little boy can take its rein and leads it here and there in an ordinary case, turns to a dangerous being that several strong men cannot usually manage to control it.

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﴿37﴾ لَن یَنَالَ اللَّهَ لُحُومُهَا وَلاَ دِمَآؤُهَا وَلَکِن یَنَالُهُ التَّقْوَی مِنکُمْ کَذَلِکَ سَخَّرَهَا لَکُمْ لِتُکَبّ-ِرُوا اللَّهَ عَلَی مَا هَدَاکُمْ وَبَشّ-ِرِ الْمُ-حْسِنِینَ

37. “There never reaches Allah their flesh nor their blood, but it is your piety (that) reaches Him. Thus has He made them subservient to you, that you might pronounce the greatness of Allah for what He has guided you aright, and give good tidings to the good doers.”

“… Thus has He made them subservient to you, that you might pronounce the greatness of Allah for what He has guided you aright, …”

Some other commentators have said that the concept of ‘thanksgiving’ is inside the holy phrase of Takbīr (magnifying) which means: ‘making these blessings subservient’ is for the sake that by magnifying and ejaculation ‘lāilāha illalāh’, you thank the Lord Who has guided you to the religious treatments and the rites of His Hajj.

In other words, the ultimate goal is that you might be acquainted with the greatness of Allah, He Who has guided you in the way of legislation and creation. On one side, He has taught you the rites of Hajj and the style of obedience and servitude; and on the other side, He has made these big and powerful animals subservient to you to obey you so that you can use them in the way of obedience of Allah, sacrificing, doing good to the needy people and providing your own life.

Therefore, at the end of the verse, the Qur’ān says:

“…and give good tidings to the good doers.”

This good news is for those who utilize these divine blessings in the path of obeying Him and they fulfil their duties in the best form, and specially do not show any shortcoming in spending out in the cause of Allah.

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﴿38﴾ إنَّ اللَّهَ یُدَافِعُ عَنِ الَّذِینَ ءَامَنُوا إِنَّ اللَّهَ لاَ یُحِبُّ کُلَّ خَوَّانٍ کَفُورٍ

38. “Verily Allah will defend those who believe; verily Allah does not love any treacherous ingrate.”

idols, therefore, they were involved in difficulties in this world and Hereafter. But, as it was mentioned before, one of the promises and laws of Allah is the divine succour and defence for the believers, and He has enjoined this defence and support as a right upon Himself, when He says: “…and helping the believers is ever incumbent on Us.”(1)

The fact concerning divine defence and help, of course, is not always a defence and help at once and in a short period, but it envelops a defence for a long time, too, because in some other verses of the Qur’ān He says: “…and the end is (best) for the pious ones.”(2)

Yes, it is possible that in a conflict or war the believers defeat apparently, but their doctrine and goal will surely be victorious. Its example is that Ibn-i-Muljam killed Hadrat Ali (a.s.), but whom did Allah support, Ibn-i-Muljam, or Ali (a.s.)? Ali’s name (a.s.); Ali’s offspring (a.s.), Ali’s book (a.s.), Ali’s supplication (a.s.), Ali’s honour (a.s.), Ali’s doctrine (a.s.) and the followers (Shī‘ah) of Ali (a.s.) finally won.

The Qur’ānic words /xawwān/ and /kafūr/ mean someone whose manner and way of life is blasphemy and treachery.

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In the pervious verse it was mentioned that Allah promised to defend the believers. In this verse, the Qur’ān says:

“To those against whom war is made, permission is given (to fight) for they have been oppressed, …”

Then, the holy Qur’ān has completed this permission by the promise of victory from the side of Allah, the Almighty, where it says:

“… and verily Allah is well able to assist them.”

We must utilize what we have in our possession in this world where the means are used, as far as we can, and when our ability ends we may wait for the help of Allah. This was the same thing that the Prophet (p.b.u.h.) used to apply in all his struggles and finally he was victorious.

There is a discussion among the commentators whether this verse was the first commandment for the beginning of the Holy Struggle. The majority of the commentators consider it as the first holy verse of the Holy Struggle, while some others believe that verse No. 190 from Sura Al-Baqarah, No. 2 was the first verse, which says: “And fight in the cause of Allah (against) those who fight you, …”, and some other Islamic commentators believe that verse 111 from Sura Al-Taubah, No. 9 was the first verse concerning the Holy Struggle, which says: “Verily Allah has bought from the believers their souls and their properties …”(1)

But the tone of the above verse rather appropriates for this matter, because the Qur’ānic word /’uŏina/ has explicitly been mentioned in the verse under discussion, while those two verses are lacked of it. In other words the expression of this verse is single in kind.

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However, according to many Islamic narrations this verse has been rendered into the Holy Prophet (p.b.u.h.) and Amir-al-Mu’mineen (a.s.); and in some into the Imams (a.s.); and, finally, in some into Hadrat Ghā’m (a.s.).

And, we have frequently said that the narrations denote to the commentary statement for the full denotation expansion and this very variation in narrations is a witness to this claim and does not contrast to the generality of the verse.(1)

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﴿40﴾ الَّذِینَ اُخْرِجُوا مِن دِیَارِهِم بِغَیْرِ حَقٍّ إِلآَّ أَن یَقُولُوا رَبُّنَا اللَّهُ وَلَوْلاَ دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدّ ِمَتْ صَوَامِعُ وَبِیَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ یُذْکَرُ فِیهَا اسْمُ اللَّهِ کَثِیراً وَلَیَنصُرَنَّ اللَّهُ مَن یَنصُرُهُ

إِنَّ اللَّهَ لَقَویٌ عَزِیزٌ

40. “(They are) those who have been expelled from their homes without right, except that they say: ‘Our Lord is Allah’. And had Allah not repelled some people by others, certainly there would have been pulled down cloisters and churches and synagogues and the mosques in which Allah’s name is much mentioned; and verily Allah will help him who helps Him (His cause); for verily Allah is Strong, Mighty.”

not something that might let the polytheists consider a right for themselves to expel them from their home and to force them to migrate from Mecca to Medina, but this is a tender expression which is usually used for condemning the opposite party in such instances.

Imam Baqir (a.s.) says: “This verse has been revealed about the emigrants and it is also applied about the progeny of Muhammad (p.b.u.h.), because they were expelled from their home, too, and were frightened.”(1)

Then, the Qur’ān points to one of the philosophies of the religious aspect of Holy Struggle as follows:

“… And had Allah not repelled some people by others, certainly there would have been pulled down cloisters and churches and synagogues and the mosques in which Allah’s name is much mentioned; …”

Yet, if the faithful and zealous persons remain heedless and simply watch the destructive activities of the tyrants, despots and faithless cruel persons, so that they find the scene without any opponent, there will remain no effect from the temples and centers of Divine worship. These places are the sites of awareness and sanctuaries are as battlefields, and a mosque works as a fortress against the self-interested ones. In principle, any invitation unto the theism is against the arrogant individuals who desire that people may worship them in the same manner that they worship Allah. That is why if they find an opportunity to act they may ruin all these centers of Divine worship.

This is one of the goals of the religious aspect of Holy Struggle and the leave for fight.

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The Islamic commentators have stated differently about the difference between the meanings of the Qur’ānic words:

/sawāmi‘/ (cloisters), /biya‘/ (churches), /salawāt/ (synagogues) and /masājid/ (mosques). But that which seems more correct is that the Arabic word /sawāmi‘/ is the plural form of /sauma‘ah/ which means a place usually built outside the cities and far from populations for hermits, nuns, monks, and worshippers. This is called /deyr/ in Persian.

The Arabic word /biya‘/ is the plural form of /biy‘ah/ which means a Christian temple. It is also called /kanīsah/ (a synagogue) or /kelīsā/ (a church).

The Arabic word /salawāt/ is the plural form /salāt/ which means the temple of the Jews. Some lexicologists believe that it is the Arabicized form of the word /salūθā/ which in Hebrew means oratory.

The Qur’ānic word /masājid/ is the plural form /masjid/ in the sense of Muslims’ temple.

Therefore, the places of /sawāmi‘/ and /biya‘/ both belong to the Christians, yet one of these two is a public temple and the other is the name of the center of the hermits. Some of the philologists also believe that the word /biya‘/ is a common word used for both the temples of the Jews and the churches of the Christians.

By the way, the Qur’ānic sentence which says: “… in which Allah’s name is much mentioned …” apparently is a qualification particular to mosques since, regarding the five times prayers which are kept up during the days of the entire year, the Muslims’ mosques are the most lively centers of worship in the world, while many other temples are used only one day in a week, or some days during the year.

At the end of the verse, the Holy Qur’ān reiterates the divine help once again, where it says:

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“… and verily Allah will help him who helps Him (His cause); …”

No doubt, this promise of Allah will be fulfilled, because He is strong, mighty and never fails. The verse says:

“… for verily Allah is Strong, Mighty.”

Allah says this in order that the defenders of the line of Monotheism might not think that they are alone in the field of struggling right against wrong, and before the crowd of obstinate enemies.

It was under the light of this very Divine promise that the defenders in the cause of Allah, at the advent of Islam, frequently won the battle when they were fighting in the battle-fields against the enemies while, comparing them with the number of their enemies, they were in minority from the point of soldiers, equipments, and other means of fighting. They were so victorious that it cannot be explained save that we say it was done through the way of Allah’s help and assistant.

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﴿41﴾ الَّذِینَ إِن مَکَّنَّاهُمْ فِی الاَرْضِ أَقَامُوا الصَّلاَةَ وءَاتَوُا الزَّکَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنکَرِ وَلِلَّهِ عَاقِبَةُ الاُمُورِ

41. “Those who, if We establish them in the land, perform the prayer, and pay the alms, and enjoin good and forbid evil, and unto Allah belongs the end of (all) affairs.”

However, this verse is an interpretation upon the friends of Allah whom have been promised the help of Allah in the previous verse. It says:

“Those who, if We establish them in the land, perform the prayer, and pay the alms, and enjoin good

and forbid evil, …”

After being victorious, such believers never make themselves busy with luxuries, and libidinous pleasures, as the arrogant oppressors do, nor do they dive in pride and vanity. On the contrary, they utilize their victories and successions as a ladder for their promotion in improving both themselves and their own society. They never change into a tyrant after obtaining power. Their relation with Allah is firm as well as with the servants of Allah, since prayer is the sign of having a link with Allah, and almsgiving is an indication to having a link with peoples; and enjoining good and forbidding evil are counted as the basic foundations of constructing a safe and sound society. These very four qualities alone are enough for introducing such people. It is under the light of them all that other worships, righteous deeds and specialties of a believing and faithful progressed society can be provided.

It should be noted that the Qur’ānic word /makkannā/ is derived from /tamkīn/ and this means ‘to supply the means and equipments’ irrespective of the necessary tools, sufficient knowledge and awareness, as well as the physical and mental abilities.

The Qur’ānic word /ma‘rūf/ means ‘some good and right actions’, while the word /munkar/ means ‘ugly and wrong deeds’; since the former has been provided for any purified person and the latter is unknown. In other words, the first one is adapted to the man’s nature, but the second is not.

Thus, at the end of the verse, the Qur’ān says:

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“… and unto Allah belongs the end of (all) affairs.”

This phrase means: as the beginning of all powers and victories is from the side of Allah, the end of all things returns to Him, too; “Verily we belong to Allah and certainly unto Him shall we return.”(1)

A Few Points:

consequently, they stupefy people in order to make them some slaves and servants for themselves.

This matter is also noteworthy that: destroying temples and mosques is not only this action that they ruin them down by means of destruction and machines, but it is possible that they work indirectly and prepare some evil amusing things and ill propagations that they cause to divert common people from temples and mosques and, thus, these sacred places may be practically turned into some ruins. Therefore, by what was said in the above, the answer of some objectors is made clear, those who say: why has Islam allowed Muslims to gain their goals by attaching force and war? Why do they not work for the Islamic aims by applying logic?

Is it possible that merely by using reasoning and logical statements the oppressed stand against the cruel tyrants who expel them from their houses, confiscate their properties, and observe no law and logic under the pretext that the oppressed say: ‘There is no god but Allah’?

Can these mad and illogical oppressors be faced without the language of weapon?

This is just like that they say: “Why do you and Israel not sit at a table for agreement with Israel, the usurper? The same Israel who has been heedless unto international laws and warnings, and unto the decisions of the worldly organizations which are accepted by all nations, as well as the whole religious and humane laws? Does such a one comprehend logic and negotiation?

Is Israel, under whose unjust fiery bombards thousands of thousand innocent children, old women and men, and even the sick persons of the hospitals turned into pieces and were burnt, such a one to whom must be spoken logically?

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Also, there are some persons who do their best to destroy the temples and the mosques that are the causes of awareness and movement of people when they see they are against their unlawful interests. Are such persons suitable to discuss with through a peaceful way?

However, if we put the present realities of the human societies under consideration, we will convince ourselves that, in some instances, there is no way save attaching to gun and force. This is not because of the disability of logic, but it is because of the absence of the preparedness of the tyrants for the acceptance of right logic. There is no doubt that wherever logic is effective the right of priority is to it there.

encouragements, movements and activities in them; and, of course, it is in this case that the victory has been guaranteed for them from the side of Allah.

By the way, these believers do not refer to Allah only before their victory, but they also make firm their relation to Him after their victory, and they use of the victory against the enemy as a means for the spread of right, justice and virtue, as the Qur’ān says:

“Those who, if We establish them in the land, perform the prayer, …”

In some Islamic narrations, the above holy verse has been rendered into Hadrat Mahdī (a.s.) and his companions, or into Ahl-ul-Bayt (a.s.) in general. A tradition from Imam Bāqir (a.s.), upon the commentary of the holy phrase: “Those who, if We establish them in the land, …”, said: “This verse, up to the end of it, belongs to the progeny of Muhammad (p.b.u.h.) and Mahdī (a.s.) and his companions. Allah will bestow them the East and the West of the earth (in their governmental authority) and will make religion manifest, and by Mahdī (a.s.) and his companions He will annihilate innovation and falsehood, as evil ones had annihilated the truth, so much that there will not be seen any injustice (on the earth) for they enjoin the good and forbid the wrong.”(1)

There are also some other traditions on this regard, but, as we have repeatedly said these traditions state some clear examples of the meaning of the verse and they do not hinder the generality of its concept. Thus, the vast meaning of the verse envelops all the believers, strivers, and challengers.

Through the abovementioned verses and the verses before them, somewhere He commands the Prophet (p.b.u.h.) to give glad tidings to the righteous, the good doers (Muhsinīn),(1)

and then He introduces them as those who have Faith and are not treacherous and ungrateful.

Somewhere in the Qur’ān He refers to the humble ones (Mukhbitīn) and explains them as those who, when mentioning Allah, tremble heartily, and are patient under that which afflicts them and they establish prayer and spend in charity out of whatever good Allah has provided them with.(2)

Then, finally, the qualities of the helpers of Allah are explained, as that: at the time of victory they do not pave the way of disobedience, but they establish prayers and pay the alms, enjoin good and forbid evil.(3)

The totality of these verses shows that, from one side, the true believers, who are qualified with these attributes, are very strong in faith and in feeling responsibility, and, on the other side, they are very steadfast and practical from the point of action in the aspects of relation with Allah and the servants of Allah as well as struggling against corruption.

Now, someone may ask: “Is enjoining good an intellectual duty, or it is devotional?”

Some Islamic scholars believe that these two duties, as obligatory, have been proved only by traditional evidence, and intellect does not command that a person hinders another one from doing an evil deed the harm of which returns only to the same one himself. However, regarding the social relations and that no indecent deed in the society stops in a particular point, but on the contrary, whatever it may be, it can, like fire, reach other points harmfully, and thus these two duties are recognized as intellectual.

In other words, there is not anything found in the society under the title of ‘personal harm’, and every ‘personal harm’ may change into the form of ‘a social harm’. That is why both logic and intellect allow the individuals of the society not to stop effort and endeavour in purifying their own environment from any pollution.

Some Islamic traditions have also pointed to this matter. It has been narrated from the holy Prophet (p.b.u.h.), who said: “The parable of a sinful person among people is like someone who embarks a ship with some others. So, when the ship is in the middle of the sea, he takes an ax and cuts a hole where he is sitting. Whenever he is protested, he answers that he is occupying his own share. So, if others do not stop him of doing this dangerous deed, it does not take long that, by penetrating the sea water into the ship, everybody drowns in the sea.”

By this interesting example, the holy Prophet (p.b.u.h.) has illustrated the duty of enjoining right and forbidding wrong as being logical, and he has also counted the right of personal control over the society as a natural right which originates from the relationship of the fates.

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of the most virtuous people and tries to gain the pleasure of Allah more than others.” (Majma‘-ul-Bayān, the Commentary)

4. Another tradition narrated from the Prophet (p.b.u.h.) indicates that he said: “You should enjoin right and forbid wrong else Allah will dominate over you a cruel ruler who neither respects the old ones nor does he have mercy upon the children. Your righteous ones pray but it will not be answered, and they ask Allah for help but He will not help them; they even repent and Allah may not forgive their sins.”(1)

These are all the natural reactions of the deeds of the people who do not fulfil this great social duty, for without a general control, the process of the affairs will not remain in the hand of the righteous ones and the vicious ones will occupy the social positions. When the above holy tradition denotes that their repentance will not be accepted, it is because their repentance is usually accompanied with their silence before the corruptions therein, and it does not have a right concept, except that they reform their programs.

5. Imam Amir-ul-Mu’mineen Ali (a.s.) said: “All virtuous deeds totally, including even the Holy war in the way of Allah, comparing with enjoining right and forbidding wrong, is like a small amount of saliva in a deep ocean.”(2)

All these emphasizes are for the sake that these two great duties are, in fact, as a surety of execution of other individual and social duties and are considered as their soul, so that when they are absent all the commandments and ethical principles will lose their value.

In answer to this question, it should be said that social life certainly contains so many advantages and blessings, and even this kind of advantages have caused man to live socially, yet there are some limitations in it, too. The harms of these few disadvantages of limitations comparing the abundant benefits of social life are so little that mankind accepted them for the social life from the early days. And, in view of the fact that in the social life the fate of individuals relates to each other, and the members of a society affect the fates of others, the right of controlling others’ deeds is a natural right and it is the peculiarity of social life. This meaning was mentioned through the tradition which was formerly narrated from the Prophet (p.b.u.h.). Thus, performing this obligatory duty not only does not contradict with personal freedom, but it is also a duty that individuals must observe mutually.

necessitate some violence in action, and even retaliation and execution of punishments, this group has the authority of action under the view of Islamic judge and the responsible persons of the Islamic government.

Thus, regarding the different stages of enjoining right and forbidding wrong, and their limits and rules, not only there will not appear any anarchy in the society, but also the society will change from a dead and listless state into a lively one.

kindly asked him whether he liked that his mother might be treated like that. The young man answered: “No. May I be your ransom!” He (p.b.u.h.) said: “Similarly, people are not contented that their mother might be treated like that.” Again he (p.b.u.h.) asked him whether he liked that his daughter might be treated like that, when he replied the same answer. Then he (p.b.u.h.) said again that similarly people were not contented that their daughters might be treated like that. The Prophet (p.b.u.h.) asked him “What about your sister?” The young man denied again (and he became utterly regretful of his question). Then, the Prophet (p.b.u.h.) put his hand on the youth’s chest and prayed for him. He said: “O’ Allah! Purify his heart, forgive his sin, and keep him safe from being polluted with indecency.”

From then on, the most hatred thing with that young man was adultery. And, this was the consequence of mildness and kindness of the Prophet (p.b.u.h.) when forbidding the wrong.

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﴿42﴾ وَإِن یُکَذّ ِبُوکَ فَقَدْ کَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَثَمُودُ

﴿43﴾ وَقَوْمُ إِبْرَاهِیمَ وَقَوْمُ لُوطٍ

﴿44﴾ وَأَصْحَابُ مَدْیَنَ وَکُذّ ِبَ مُوسَی فَاَمْلَیْتُ لِلْکَافِرِینَ ثُمَّ أَخَذْتُهُمْ فَکَیْفَ کَانَ نَکِیرِ

42. “ And if they belie you (O’ Prophet) then already before them did the people of Noah and ‘Ād and Thamūd belie (prophets),”

43. “ And the people of Abraham and the people of Lot,”

44. “ And the dwellers of Midian; and Moses was (also) belied, but I gave respite to the disbelievers, then I did seize them, so how (severe) will be My punishment (of them).”

and Moses was (also) belied, …”

As these oppositions and rejections did not cause the great prophets to become weakened in their call unto Monotheism, right, and justice, they will certainly not affect your steadfast, pure soul, either.

In the meanwhile, these blind hearted disbelievers should not imagine that they can continue their shameful programs for ever. As the Qur’ān implies, Allah did respite the rejecters in order that they would have enough time to be examined, and the argument be completed to them, while they were enjoying blessings of Allah abundantly. Then they were seized by the Divine punishment when they were in negligence. The verse continues implying that: you saw how severely Allah rejected their evil deeds and showed them the ugliness of their actions. He took those blessings from them and gave them misery and wretchedness. He (s.w.t.) seized their life and gave them death instead; so how will be the punishment which is unknown and ambiguous to them and they cannot understand its depth? The verse says:

“… but I gave respite to the disbelievers, then I did seize them, so how (severe) will be My punishment (of them).”(1)

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﴿45﴾ فَکَاَیّ-ِن مِن قَرْیَةٍ أَهْلَکْنَاهَا وَهِیَ ظَالِمَةٌ فَهِیَ خَاوِیَةٌ عَلَی عُرُوشِهَا وَبِئْرٍ مُّعَطَّلَةٍ وَقَصْرٍ مَّشِیدٍ

45. “ So how many of townships We did destroy while they were unjust, and (their walls) have fallen down over their roofs, and (how many a) well abandoned and (even) lofty castles (ruined).”

earth. Neither their water was pulled out, nor could any thirsty one satiated with it. It says:

“… and (how many a) well abandoned …”

And there were also so many splendid castles and very high buildings with beautiful stucco-plaster-ornaments which ruined, and their owners perished. The holy verse, hinting this fact, continues saying:

“… and (even) lofty castles (ruined).”(1)

Thus, both their beautiful and firm residences remained ownerless, and the sources of water which caused their lands to be flourishing, vanished.

It is noteworthy that some Islamic traditions, narrated from Ahl-ul-Bayt (a.s.), indicate that the phrase: “… and (how many a) well abandoned …” has been rendered into the scholars and learned men who have been left alone in the society and no one takes any benefit from their knowledge.

Imam Musa-ibn-Ja‘far (a.s.), upon the commentary of the last sentence of the abovementioned verse, said that the ‘well abandoned’, which is not taken benefit from, is the silent Imam; and the ‘lofty castle’ is the ‘rational Imam’.

A tradition with the same content has also been narrated from Imam Sādiq (a.s.).(2)

This commentary, in fact, is a kind of simile, (as Hadrat Mahdī (a.s.), and his worldly justice, has been liked to ‘a flowing water’), and it means that when Imam (a.s.) is settled

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in the governmental position, he is like a firm high castle that attracts the eyes from near and far distances, and he is a shelter for all. But, when he (a.s.) is kept aloof from the position of government and people go far from around him, in a manner that some evil doers occupy his position, he is like a well full of water which has been left forgotten. Neither the thirsty people enjoy it, nor are the trees, plants and tilths watered by it.

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﴿46﴾ أَفَلَمْ یَسِیرُوا فِی الاَرْضِ فَتَکُونَ لَهُمْ قُلُوبٌ یَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌ یَسْمَعُونَ بِهَا فَإِنَّهَا لاَ تَعْمَی الاَبْصَارُ وَلَکِن تَعْمَی الْقُلُوبُ الَّتِی فِی الصُّدُور

46. “ Have they not traveled in the land so that they should have hearts wherewith to understand (the truth), or ears wherewith to hear (the truth)? For verily blind are not the eyes but blind are the hearts which are in the breasts.”

Yes, the ruined castles of the tyrants and destroyed houses of the oppressors, who once used to live in the highest degree of power, with their mute tongue, each delivers thousands of points while they are silent.

These ruins are some expressive and alive books which explain the history of these nations; the explanations about the consequences of their deeds, and about their shameful evil programs and, finally, about their painful chastisement.

These silent lands and the traces remained in the ruins, may cast such an exciting mood in the man’s mind that, sometimes, the study of one of them teaches man some amount of matter as much as the study of a thick book, and, regarding the repetition of history, which is the fundamental principle of men’s lives, illustrates the future before him. Verily, the study of the works of the people of old makes the ears hearing and the eyes seeing. It may be for this very reason that, by numerous verses of the Qur’ān, man has been commanded to travel in the world. This traveling must be godly and ethical, so that whatever one sees causes him to awake him and he takes a lesson and new advices from those ancient traces, such as: ’Eywān-i-madā’in, the ruined palaces of the tyrant kings and the castles of Pharaohs.

Then, in order to make the reality of this speech more clear, the Qur’ān implies that there are many persons who are not apparently blind or deaf, but they are indeed blind and deaf, because it is not the outward eyes which become blind but it is their hearts which lose their insight. The holy verse continues saying:

“… For verily blind are not the eyes but blind are the hearts which are in the breasts.”

In fact, those who lose their apparent eyes are not blind and sometimes they are some enlightened persons who are

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more aware than others. The true blind are those whose hearts are blind and do not perceive the Truth.

The holy Prophet (p.b.u.h.) in a tradition said: “The worst blindness is the blindness of the heart.” And “The utmost blindness of the blindness is the blindness of the heart.” (1)

Another narration, recorded in the book entitled: “Qawālī-yul-La’ālī”, indicates that the Prophet (p.b.u.h.) said: “When Allah intends to do a favour to a servant, He causes the eye of his heart to open by which he can see whatever was concealed to him.”(2)

We know that man’s heart is merely a pump for the circulation of the blood; then how have the hearts in the breasts been attributed to comprehending the facts? The answer to this question has been explained vastly in Al-Mīzān, vol. 14, pp. 392-393 and Tafsīr-i-Nimūnah, vol. 1, Sura Al-Baqarah, No. 2, verse 7, the shortened of which is as follows:

One of the meanings of the Qur’ānic word /qalb/ (heart) is ‘wisdom’, and one of the meanings of the Arabic word /sadr/ (chest) in the Qur’ān is ‘the essence and nature of man’.

Moreover, the heart is the symbol of man’s affections, and whenever something of affections, which is often the origin of movement, appears in the spirit of man, its first effect affects on his very physical heart; the pulsation of the heart changes, the blood reaches all parts and particles of the body which gives it a new joy and power. Therefore, when the spiritual moods are attributed to the heart, it is because their first place of appearance in the man’s body is his heart.

It is interesting that in the abovementioned verse, all man’s perceptions have been attributed to the heart (wisdom) and

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ears. This implies that for comprehending the facts, there are only two ways; either man must have something from his own and in his own spirit by which he personally analyses the matters and gets the necessary results; or he should listen to the advice of the kind advisers, the guides of the way, the Divine prophets and the men of the truth, or he can utilize both of them to obtain the facts. (Taken from Al-Mīzān, the Commentary, vol. 14, p. 392)

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﴿47﴾ وَیَسْتَعْجِلُونَکَ بِالْعَذَابِ وَلَن یُخْلِفَ اللَّهُ وَعْدَهُ وَإِنَّ یَوْماً عِندَ رَبّ-ِکَ کَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ

47. “ And they demand of you to hasten on the punishment! While does never Allah fail His promise; and verily a day with your Lord is as a thousand years of what you number.”

Thus, whether sincerely or mockingly the disbelievers reiterate this statement, saying: ‘Why the Divine punishment does not come down over them’, they should know that the Divine chastisement waits for them and, soon or late, it will come to them. So, if there is a respite given to them, it is for that they may awake and improve themselves. Yet, they must be careful that after the punishment has been sent down, the doors to repentance and return are totally closed and there is no way to escape.

Concerning the Qur’ānic sentence which says: “… verily a day with your Lord is as a thousand years of what you number”, besides the abovementioned commentary which indicates one day and a thousand days are indifferent for the Power of Allah, there have been mentioned some other commentaries, too. Among them is that you may need one thousand years for doing something, but Allah’s performance is in one day (or less than that). Hence, His punishment does not need so many premises.

Another matter is that: in comparison, one day in the Hereafter is like one thousand years in the world, (and its reward and retribution will also be increased with the same scale).

An Islamic narration indicates: “Verily the poor will enter Paradise before the rich in half a day (which is) five hundred years.”(1)

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﴿48﴾ وَکَاَیّ-ِن مِن قَرْیَةٍ أَمْلَیْتُ لَهَا وَهِیَ ظَالِمَةٌ ثُمَّ أَخَذْتُهَا

وَإِلَیَّ الْمَصِیرُ

48. “ And how may of townships I did give a respite while (the people therein) were unjust, then I did seize them, and unto Me is the return (of all).”

But this does not relate to the Apostle that His punishment may come to you soon or late when you disobey His commandment.

No doubt, the Prophet (p.b.u.h.) is both a warner and a bearer of glad tidings. But, the emphasis on the subject of ‘warning’ here and the absence of mentioning ‘glad tidings’ is because of the addressees of the verse under discussion, who were some obstinate pagans, those who used to mock even the Divine chastisement.

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Through the next couple of verses, the Qur’ān illustrates a feature from the subject of the glad tidings and the concept of ‘warning’, and since the All-Embracing Mercy of Allah always precedes His punishment, at first it speaks of glad tidings. The verse says:

“ Then those who believe and do righteous deeds, for them is forgiveness and an honourable sustenance.”

Such persons are washed and purified with the water of forgiveness, at first and, when they find a relaxed mind and a calm conscience in them from this point of view, they will be included in kinds of graces and favours of Allah.

Regarding the fact that the Arabic word /karīm/ means every honourable and worthy being, the phrase /rizq-un-karīm/ (an honourable sustenance) has a vast meaning which encompasses all the valuable blessings, irrespective of spiritual and material.

Yes, the Generous Lord in that generous world will bestow the kinds of generous blessings to His believing righteous servants.

Rāqib in his book, Mufradāt, says: the Arabic word: /karam/ is usually applied for some good and worthy things

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that are very considerable. Therefore, the small good actions are not called /karam/ (generosity).

Some commentators have meant the Qur’ānic phrase: /rizqun karīm/ as ‘a ceaseless sustenance without blemish’, and some others have said it means as ‘a worthy sustenance’ which all are inside that consistent and universal meaning, that is, the worthy and considerable things.

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Then, in the next verse, the holy Qur’ān adds implying that those who tried to ruin the verses of Allah or wanted to wipe them out, imagined that they could overcome the assured will of Allah, but they are dwellers of Hell-Fire. The verse says:

“ And those who strive against Our signs (to reject them), they shall be the inhabitants of Hell.”

The Arabic word /sa‘au/ is derived from /sa‘y/ which originally means ‘to run’, and here it means effort and endeavour in the way of ruining and wasting the verses of Allah.

The Qur’ānic word /mu‘ājizīn/ is derived from /‘ijz/ which here means someone who wants to overcome the infinite Power of Allah.

The Qur’ānic word /jahīm/ is derived from /jahm/ which means the violence of the flame of fire. It is also applied for the violence of wrath. Thus, the term ‘jahīm’ is somewhere which has a flaming fire, and, here, it means Hell.

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﴿52﴾ وَمَآ أَرْسَلْنَا مِن قَبْلِکَ مِن رَّسُولٍ وَلاَ نَبِیٍّ إِلآَّ إِذَا تَمَنَّی أَلْقَی الشَّیْطَانُ فِی اُمْنِیَّتِهِ فَیَنسَخُ اللَّهُ مَا یُلْقِی الشَّیْطَانُ ثُمَّ یُحْکِمُ اللَّهُ ءَایَاتِهِ وَاللَّهُ عَلِیمٌ حَکِیمٌ

52. “ And We did not send before you any messenger or a prophet but when he desired, the Satan threw (some vanity) into his desire; but Allah will cancel anything (vain) that Satan throws in, then Allah does establish His signs, and Allah is All-Knowing, All-Wise.

But Allah never left His Messenger alone with the rush of these satanic vain temptations, and He vanished them all, and then, He strengthened His signs.

This deed is very easy for Allah to do, because He is All-Knowing, All-Wise, and He is completely aware of all these plots and plans, and He knows well how to nullify them. The verse continues saying:

“… but Allah will cancel anything (vain) that Satan throws in, then Allah does establish His signs, and Allah is

All-Knowing, All-Wise.

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﴿53﴾ لِیَجْعَلَ مَا یُلْقِی الشَّیْطَانُ فِتْنَةً لّ-ِلَّذِینَ فِی قُلُوبِهِم مَّرَضٌ وَالْقَاسِیَةِ قُلُوبُهُمْ وَإِنَّ الظَّالِمِینَ لَفِی شِقَاقٍ بَعِیدٍ

53. “ So that He may make what the Satan casts a trial for those in whose hearts is disease and those whose hearts are hard, and verily the unjust are in a deep opposition.”

﴿54﴾ وَلِیَعْلَمَ الَّذِینَ اُوتُوا الْعِلْمَ أَنَّهُ الْحَقُّ مِن رَبّ-ِکَ فَیُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ وَإِنَّ اللَّهَ لَهَادِ الَّذِینَ ءَامَنُوا إِلَی صِرَاطٍ مُسْتَقِیمٍ

54. “ And that those who have been given the knowledge may know that it is the truth from your Lord, so they may believe in it and their hearts may be lowly before it, and verily, Allah guides those who believe unto a straight path.”

﴿55﴾ وَلاَ یَزَالُ الَّذِینَ کَفَرُوا فِی مِرْیَةٍ مِنْهُ حَتَّی تَأْتِیَهُمُ السَّاعَةُ بَغْتَةً

أَوْ یَأْتِیَهُمْ عَذَابُ یَوْمٍ عَقِیمٍ

55. “ And those who disbelieve will not cease to be in doubt concerning it (Qur’ān) until the Hour (of Resurrection) overtakes them suddenly, or there comes to them the chastisement of a barren day.”

holy Prophet (p.b.u.h.) and the firm rows of his followers. The purpose of it is their chiefs and those obstinate and extraordinary fanatic persons who hostilely never believed.

However, it has been cited in the commentary of Majma‘-ul-Bayān and also in the commentary of Jawāmi‘-uj-Jāmi‘ that the purpose of ‘a barren day’ is the Day of Hereafter, and the reason why that Day has been counted as ‘barren’ is that no night will come after it.

The ‘barren day’, of course, has also been rendered into the ‘day of the Battle of Badr’.

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﴿56﴾ الْمُلْکُ یَوْمَئِذٍ لِلَّهِ یَحْکُمُ بَیْنَهُمْ فَالَّذِینَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ فِی جَنَّاتِ النَّعِیمِ

﴿57﴾ وَالَّذِینَ کَفَرُوا وَکَذَّبُوا بِاَیَاتِنَا فَأُوْلَئِکَ لَهُمْ عَذَابٌ مُهِینٌ

56. “ On that Day the Sovereignty will be Allah’s; He

will judge between them; and those who believe and

do righteous deeds will be in gardens of bliss.”

57. “ And those who disbelieve and reject Our signs, these, for them, shall be a disgraceful chastisement.”

In other words, here there are two kinds of sovereignty and ownership: the first is the true sovereignty which is the sovereignty of the Creator over the creatures, and the second is the nominal and conventional sovereignty, which is current among people. These two both exist in this world while in the Hereafter all the nominal and conventional sovereignties will be dismissed and there will remain only the true sovereignty of the Creator of the worlds.(1)

However, since the true owner is Allah, He will be the true Ruler, too. Therefore, He will govern over and judge between all human beings whether they are believers or disbelievers, the consequence of which is the same thing that the Qur’ān has stated at the end of this very verse, where it says:

“… He will judge between them; and those who believe and do righteous deeds will be in gardens of bliss.”

They will abide in some blessed gardens where all merits are found, and whatever goodness and blessing they desire they will find available therein.

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Then, in the next verse, it says:

“ And those who disbelieve and reject Our signs, these, for them, shall be a disgraceful chastisement.”

What an expressive and lively meaning it is! There will be disgraceful chastisement then for them as a result of those obstinacies, conceits and arrogances they wrongfully had against the servants of Allah. These qualities cause them to fall to the lowest degree of degradation and humiliation; and we know that when, in different verses, the Qur’ān qualifies the Divine punishment as to be: ‘painful’, ‘great’, and ‘disgraceful’,

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each of them is appropriate with the kind of the sin that such people have committed.

It is interesting that, when speaking of the believers, the Qur’ān points to two things: the Faith and the righteous deed, and, on the contrary, when speaking of disbelievers, it points to two other things: ‘disbelief ‘ and ‘their rejection of the Divine verses, each of which, in fact, is a combination of their internal belief and their external practical effects, since the man’s deeds often originate from a mental and ideological source.

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Divine religion. Now, in this verse, they are considered as an excellent group. The verse says:

“And those who migrate in the cause of Allah and are then slain or die, certainly will Allah provide them with a goodly sustenance, and verily Allah is the best of providers.”

Some commentators have said that the Qur’ānic phrase /rizqan hasanā/ here refers to some blessings that attract the person when he sees them so that he cannot look at anything other than them, and it is only Allah who can give a man such a sustenance.

Some of the Islamic scholars have mentioned an occasion of revelation for this verse, the shortened of it is as follows:

At the advent of Islam when the Muslim emigrants came into Medina, some of them died with a natural death, while some others suffered martyrdom. At this time a group of the Muslim believers considered the virtue of martyrdom utterly for the martyrs; the above-mentioned holy verse was sent down and introduced both of them as the bearers of the best blessings of Allah. That is why some of the commentators of the Qur’ān, taking this meaning, have concluded that giving the life in the path of Allah is important, whether it is by the way of martyrdom or by the way of natural death. Then, whoever passes away for the cause of Allah and in the way of Allah will receive the reward appropriate for martyrs. It has been said: “Verily those who are slain in the way of Allah and those who die in the way of Allah (both) are martyrs.”(1)

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An example of this Divine ‘goodly sustenance’ has been mentioned in the next verse, where it says:

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“ Certainly He will admit them into a place of entrance which they shall be well pleased with; …”

In this present world, they were banished and sent out, with difficulty, from their home, then, in the next world, Allah will admit them into a place by which they will be pleased from any points of view, and thus their donation will be recompensed with the best form.

At the end of the verse, the Qur’ān implies that Allah is All-Knowing and is aware of the deeds of His servants, and, in the meanwhile, He is the Most Forbearing and does not hasten in punishing and giving the retribution of the sinners so that the believers can be trained and experimented in this field of examination. The verse says:

“… and verily Allah is All-Knowing, Most Forbearing.”

By the way, there is cited a narration in Tafsīr-i-Burhān implying that Imam Sādiq (a.s.) said this verse was revealed for the rank of Hadrat Ali (a.s.). This does not contrast the general concept of the verse, and Hadrat Ali (a.s.) is the most perfect example of it.

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﴿60﴾ ذَلِکَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ ثُمَّ بُغِیَ عَلَیْهِ لَیَنصُرَنَّهُ اللَّهُ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ

60. “ That (is so); and whoever retaliates with the like of that with which he has been wronged, and again he has been aggressed, most certainly Allah will aid him; verily Allah is Pardoning, Forgiving.”

The Occasion of Revelation:

Some Islamic traditions indicate that once some of the pagans of Mecca faced with Muslims on a day when there remained only two nights from the month of Muharram. The pagans told each other that the followers of Muhammad (p.b.u.h.) would not fight in the month of Muharram, because they believed fighting was unlawful for them in that month, and that was why the pagans started their invasion. The Muslims persistently asked them not to start fighting in that month, Muharram, but they did not accept it. Then they could not help it but taking action to defend them, and they fought bravely when Allah helped them to win the battle. (Then the above-mentioned verse was revealed).(1)

In the former verses, the words were about the immigrants in the way of Allah and the great rewards that they had been promised to be given by Allah on the Day of Hereafter.

In order not to be supposed that the Divine promise is particular only to the Hereafter, concerning their victory under the light of the Divine Grace in this life, it says:

“ That (is so); and whoever retaliates with the like of that with which he has been wronged, and again he has been aggressed, most certainly Allah will aid him; …”

This means that defence and standing against injustice and cruelty is a natural right and everybody is allowed to act; yet the word /miθl/ (the like of), used in this verse, is an emphasis on the fact that, in this course, he should not transgress the limits.

The Qur’ānic phrase: /θumma buqiya ‘alayhi/ (and again he has been aggressed) refers to this point that if a person has to defend himself under the pressure of injustice, Allah has promised him to help him. Thus, the one who keeps silent from the beginning and accepts to be unjustly treated and takes no action alongside his defence, Allah has not promised to help such a one.

Allah’s promise is particular to those who do their best by using their power to defend themselves against the oppressors and tyrants and that they are still under unjust treatment of the enemy.

And since due retaliation and punishment must always be accompanied with forgiveness and mercy, so that those who have become regretful from their own wrong action and have submitted the truth can come under its cover, at the end of the verse, the Qur’ān says:

“… verily Allah is Pardoning, Forgiving.”

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This status is just like the state of the verses of retaliation which, from one side, let the avenger of blood to retaliate and, on the other side, the noble Qur’ān suggests the command of forgiveness beside it as a virtue, (in the case of those who are eligible to be forgiven).

However, aiding the oppressed is not always accompanied by the annihilation of the oppressor. Allah helps the oppressed, but because of some reasons the oppressor may be forgiven by Him, too.

There is a narration cited in Burhān, the Commentary, from Imam Sadiq (a.s.) who has said that the purpose of the sentence: “… most certainly Allah will aid him; …” is Hadrat Mahdī (a.s.), the still-living one from Muhammad’s progeny, who, by the aid of Allah, will take vengeance of the blood of his ancestor, Imam Husayn (a.s.), and the rest of the oppressed of the world.(1)

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