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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.

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First Edition: 2008 A.D. , 1386 / 1429 A.H.

p: 2

Some Tradition on Patience and Confidence ....................................... 63

Commentary, verse 60 ......................................................................... 64

Commentary, verse 61 ......................................................................... 66

Commentary, verse 62 ......................................................................... 69

Commentary, verse 63 ......................................................................... 71

Section 7: The sincere seekers shall be guided aright .............................. 73

Commentary, verse 64 ......................................................................... 73

Commentary, verse 65 ......................................................................... 76

Commentary, verse 66 ......................................................................... 78

Commentary, verse 67 ......................................................................... 80

Commentary, verse 68 ......................................................................... 81

Commentary, verse 69 ......................................................................... 83

Note to the following points ............................................................... 85

The End of Sura Al-‘Ankabūt

Sura Ar-Room, No. 30 ............................................................................. 88

The Virtue of the Sura ............................................................................ 88

The feature of the Sura .......................................................................... 89

Section 1: The Defeat of the Romans Prophesied .................................... 90

Commentary, verses 1-5 ....................................................................... 91

Occasion of revelation ....................................................................... 92

Commentary, verse 6 ........................................................................... 97

Commentary, verse 7 ........................................................................... 98

Commentary, verse 8 ......................................................................... 101

Commentary, verse 9 ......................................................................... 104

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Commentary, verse 10 ....................................................................... 107

Section 2: The five times of the daily glorification of Allah .................... 109

Commentary, verses 11-13 ................................................................. 109

Commentary, verses 14-16 ................................................................. 112

Commentary, verses 17-18 ................................................................. 115

Commentary, verse 19 ....................................................................... 117

Section 3: The might of Allah Manifesting in Nature ............................. 121

Commentary, verse 20 ....................................................................... 121

Commentary, verse 21 ....................................................................... 124

Commentary, verse 22 ....................................................................... 127

Commentary, verse 23 ....................................................................... 130

Commentary, verse 24 ....................................................................... 133

Commentary, verse 25 ....................................................................... 135

A complete course of theology ......................................................... 137

Commentary, verses 26-27 ................................................................. 142

Section 4: Islam the natural religion ..................................................... 146

Commentary, verse 28 ....................................................................... 146

Commentary, verse 29 ....................................................................... 149

Commentary, verse 30 ....................................................................... 151

A few tradition upon the nature of theology ..................................... 154

Commentary, verse 31 ....................................................................... 157

Commentary, verse 32 ....................................................................... 159

Commentary, verse 33 ....................................................................... 161

Commentary, verses 34-35 ................................................................. 164

Commentary, verse 36 ....................................................................... 166

Commentary, verse 37 ....................................................................... 169

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Commentary, verse 38 ....................................................................... 171

Commentary, verse 39 ....................................................................... 175

Commentary, verse 40 ....................................................................... 179

Section 5: Suffering of the world through what men have themselves wrought 181

Commentary, verse 41 ....................................................................... 181

Commentary, verse 42 ....................................................................... 183

Commentary, verse 43 ....................................................................... 185

Commentary, verses 44-45 ................................................................. 186

Note ............................................................................................... 187

Commentary, verse 46 ....................................................................... 190

Commentary, verse 47 ....................................................................... 193

Commentary, verse 48 ....................................................................... 195

Commentary, verses 49-50 ................................................................. 197

Commentary, verses 51-52 ................................................................. 201

Commentary, verse 53 ....................................................................... 204

Section 6: The evidence of those given Knowledge and faith ................. 207

Commentary, verse 54 ....................................................................... 207

Commentary, verse 55 ....................................................................... 210

Commentary, verse 56 ....................................................................... 213

Commentary, verse 57 ....................................................................... 215

Commentary, verse 58 ....................................................................... 217

Commentary, verse 59 ....................................................................... 219

Commentary, verse 60 ....................................................................... 220

The End of Sura Ar-Room

p: 6

Sura Luqmān, No. 31 ............................................................................ 223

The Feature of the Sura ........................................................................ 223

The virtue of the Sura .......................................................................... 224

Section 1: Qur’ān, a Guidance and mercy for the Righteous .................. 225

Commentary, verses 1-4 .................................................................... 226

Commentary, verse 5 ......................................................................... 229

Commentary, verse 6 ......................................................................... 231

The occasion of revelation ............................................................... 231

Commentary, verse 7 ......................................................................... 236

Commentary, verses 8-9 .................................................................... 238

Commentary, verse 10 ....................................................................... 240

Commentary, verse 11 ....................................................................... 244

Section 2: The ethics preached through Luqmān ................................... 246

Commentary, verse 12 ....................................................................... 246

Luqmān, the Wise, and His feature ................................................... 249

Some parts of Luqmān’s admonitions ............................................... 251

Wisdom, Knowledge, and Worship ................................................... 252

The Value of Wisdom ...................................................................... 252

How Can Wisdom be Obtained? ....................................................... 253

Some Examples of Wisdom .............................................................. 254

Commentary, verse 13 ....................................................................... 255

A few Points: ................................................................................... 256

1. The Meaning of Polytheism ....................................................... 256

2. The Effects of Polytheism .......................................................... 257

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The signs of Polytheism ................................................................... 259

The Motives of Polytheism .............................................................. 259

Struggle against Polytheism ............................................................. 260

The personality of Luqmān .............................................................. 261

Commentary, verse 14 ....................................................................... 264

A few traditions about Parents ......................................................... 267

Commentary, verse 15 ....................................................................... 268

Commentary, verse 16 ....................................................................... 271

Commentary, verse 17 ....................................................................... 273

Commentary, verse 18 ....................................................................... 275

Commentary, verse 19 ....................................................................... 278

Some traditions on Islamic Rules of Etiquette ................................... 280

Section 3: He who submits himself to Allah holds the never-breaking firmest rope 282

Commentary, verse 20 ....................................................................... 282

Commentary, verse 21 ....................................................................... 286

Commentary, verse 22 ....................................................................... 288

Commentary, verses 23-24 ................................................................. 290

Commentary, verse 25 ....................................................................... 293

Commentary, verse 26 ....................................................................... 294

Commentary, verse 27 ....................................................................... 296

Commentary, verse 28 ....................................................................... 300

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

Commentary, verse 30 ....................................................................... 303

Section 4: Let not the life of this world Deceive any one 305

Commentary, verse 31 ....................................................................... 305

Commentary, verse 32 ....................................................................... 308

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A few points upon sincerity .............................................................. 311

The ways of obtaining sincerity ........................................................ 312

Commentary, verse 33 ....................................................................... 315

Commentary, verse 34 ....................................................................... 319

The End of Sura Luqmān

Sura As-Sajdah, No. 32 ......................................................................... 322

The Feature of the Sura ........................................................................ 322

Section 1: Qur’ān, The Book from the Lord of the world ........................ 323

Commentary, verses 1-2 .................................................................... 324

Commentary, verse 3 ......................................................................... 327

Commentary, verse 4 ......................................................................... 329

Commentary, verse 5 ......................................................................... 333

Commentary, verse 6 ......................................................................... 336

Commentary, verses 7-8 .................................................................... 337

Commentary, verse 9 ......................................................................... 340

Commentary, verse 10 ....................................................................... 343

Commentary, verse 11 ....................................................................... 345

Section 2: A believer and disbeliever can not be equal .......................... 347

Commentary, verse 12 ....................................................................... 347

Commentary, verse 13 ....................................................................... 349

Commentary, verse 14 ....................................................................... 351

Commentary, verse 15 ....................................................................... 352

Commentary, verse 16 ....................................................................... 355

p: 9

Commentary, verse 17 ....................................................................... 357

A Few traditions upon Midnight Prayer ............................................ 358

Commentary, verse 18 ....................................................................... 360

Commentary, verses 19-20 ................................................................. 362

Commentary, verse 21 ....................................................................... 365

Commentary, verse 22 ....................................................................... 368

Section 3: Similitude Of Moses’ Missions .............................................. 370

Commentary, verse 23 ....................................................................... 370

Commentary, verse 24 ....................................................................... 373

Explanation ..................................................................................... 375

Patience and Perseverance in Divine Leaders .................................... 375

Commentary, verse 25 ....................................................................... 379

Commentary, verse 26 ....................................................................... 380

Commentary, verse 27 ....................................................................... 382

Commentary, verses 28-30 ................................................................. 385

The End of Sura As-Sajdah

Sura Al-’Ahzāb, No. 33 ....................................................................... 387

The Feature of the Sura ........................................................................ 387

The Virtue of the Sura .......................................................................... 388

Section 1: The Prophet Muhammad’s claim upon the souls of the believers 389

Occasion of Revelation .................................................................... 390

Commentary, verse 1 ......................................................................... 390

Commentary, verses 2-3 .................................................................... 393

p: 10

Commentary, verse 4 ......................................................................... 395

Commentary, verse 5 ......................................................................... 401

Commentary, verse 6 ......................................................................... 404

Commentary, verse 7 ......................................................................... 409

Commentary, verse 8 ......................................................................... 412

Section 2: The Treachery of the Hypocrites Exposed ............................. 415

Commentary, verse 9 ......................................................................... 415

Points Worthy to be Noted .............................................................. 418

Commentary, verses 10-11 ................................................................. 419

Commentary, verse 12 ....................................................................... 424

Commentary, verse 13 ....................................................................... 427

Commentary, verse 14 ....................................................................... 430

Commentary, verse 15 ....................................................................... 432

Commentary, verse 16 ....................................................................... 434

Commentary, verse 17 ....................................................................... 435

Commentary, verse 18 ....................................................................... 436

Commentary, verse 19 ....................................................................... 438

Commentary, verse 20 ....................................................................... 441

Section 3: An excellent pattern in the Apostle Muhammad ................... 443

Commentary, verse 21 ....................................................................... 443

Commentary, verse 22 ....................................................................... 446

Commentary, verse 23 ....................................................................... 448

Commentary, verse 24 ....................................................................... 451

Commentary, verse 25 ....................................................................... 453

Commentary, verses 26-27 ................................................................. 456

Some points .................................................................................... 460

p: 11

The main root of the Battle of Banī Qurayzah ................................. 460

The Event of the Battle of Banī Qurayzah ....................................... 460

The Sequels of Battle of Banī Qurayzah .......................................... 463

Section 4: The People of the House (The Ahl-ul-Bayt) Divinely made pure (clean) 464

Commentary, verse 28 ....................................................................... 464

Commentary, verse 29 ....................................................................... 467

Commentary, verse 30 ....................................................................... 469

The End of Part 21

Part 22

Commentary, verse 31 ....................................................................... 472

Commentary, verse 32 ....................................................................... 474

Commentary, verse 33 ....................................................................... 476

Who Are the Prophet’s Family (Ahl-ul-Bayt) ..................................... 481

Commentary, verse 34 ....................................................................... 482

A few points .................................................................................... 484

Explanations ................................................................................... 490

Conclusion ...................................................................................... 491

Section 5: No believer shall have any choice against the command of the Prophet of Allah 492

The Occasion of Revelation .............................................................. 493

Commentary, verse 35 ....................................................................... 493

Commentary, verse 36 ....................................................................... 500

Commentary, verse 37 ....................................................................... 502

p: 12

Commentary, verse 38 ....................................................................... 506

Commentary, verse 39 ....................................................................... 509

Commentary, verse 40 ....................................................................... 511

Section 6: The Prophet sent as a Witness, a Bearer of glad tiding and Bright Lamp 517

Commentary, verses 41-42 ................................................................. 517

A few traditions upon ‘Much Remembrance’ .................................... 519

Commentary, verses 43-44 ................................................................. 522

Commentary, verses 45-46 ................................................................. 525

Commentary, verses 47-48 ................................................................. 529

Commentary, verse 49 ....................................................................... 533

Commentary, verse 50 ....................................................................... 537

Commentary, verse 51 ....................................................................... 544

Commentary, verse 52 ....................................................................... 548

Section 7: Those who annoy Allah and His Prophet Muhammad ........... 551

Commentary, verse 53 ....................................................................... 552

Commentary, verse 54 ....................................................................... 556

Commentary, verse 55 ....................................................................... 557

Commentary, verse 56 ....................................................................... 560

A few points .................................................................................... 561

Commentary, verse 57 ....................................................................... 566

Commentary, verse 58 ....................................................................... 569

Section 8: The Knowledge of the Hour of Judgment .............................. 571

Commentary, verse 59 ....................................................................... 571

Some Corruptions of Unveiling ......................................................... 574

Commentary, verse 60 ....................................................................... 575

p: 13

Commentary, verses 61-62 ................................................................. 577

Commentary, verse 63 ....................................................................... 580

Commentary, verses 64-65 ................................................................. 582

Commentary, verse 66 ....................................................................... 583

Commentary, verse 67 ....................................................................... 584

Commentary, verse 68 ....................................................................... 585

Section 9: He who obeys Allah and His Apostle achieves a mighty success 587

Commentary, verse 69 ....................................................................... 587

Commentary, verses 70-71 ................................................................. 591

Commentary, verse 72 ....................................................................... 594

Commentary, verse 73 ....................................................................... 602

The End of Sura Al-Ahzāb

References ......................................................................................... 604

Index ................................................................................................... 607

A Presentation to Muslims ................................................................... 632

The Rank and Importance of the Qur’ān ............................................... 634

Imām Mahdī (a.s.) ............................................................................... 635

The List of Publications of the Library .................................................... 638

p: 14

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِیمِ

In The Name of Allah, The Beneficent, The Merciful

Of course, since the nature of prayer reminds man the strongest restraining factor, i.e. the firm belief in origin and Resurrection, it has an impedimental effect from indecency and evil.

He who stands in prayer, says ‘Allahu Akbar’, and calls Allah higher than and beyond everything, he remembers his bounties, praises and glorifies Him, praises Him for His mercifulness and compassionateness, remembers the Day of His Judgment, confesses his servitude to Him, seeks for His help, asks Him to lead him to the straight Way, and he refuges to Him for the path of those inflicted with His wrath and those gone astray. (The content of Sura Al-Fātihah)

No doubt, there will appear a movement in the heart and spirit of such a person toward the truth, purity, and piety.

He bows for Allah, he falls in prostration before Him, he contemplates deeply in His greatness, and forgets overweening and self-admiration.

He certifies to His Oneness, attests to the prophecy of the Prophet Muhammad (p.b.u.h.), and he sends salutation to His Prophet and asks Allah in supplication that He appoints him among the righteous servants.

All these things create a wave of spirituality in him, a wave that can be considered as a barrier against sins.

This action is repeated several times in a day and night, and when he gets up in the morning he is drowned in the remembrance of Allah.

At midday, when he is busy with material life, suddenly he hears the sound of ‘Allāhu ’Akbar’ called by Mu’azzin, he ceases his current program and hastens to go to Him. And even at the end of the day and at the beginning of the night, before he goes to bed to rest, he prattles with Him and makes his heart the centre of the rays of His Light. Moreover, while he is

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preparing himself for establishing prayer, he washes himself and purifies himself, he sends away unlawful things and anger from him and goes toward Him. All these affairs have an impedimental effect against the line of indecency and evil. But as much as every prayer contains the conditions of perfection and the essence of worship, it keeps one away from indecency and evil. Sometimes it is a general and inclusive prohibition and sometimes it is a limited and partial prohibition.

It is often impossible that someone keeps up prayer but it affects him nothing, even when his prayer is untrue, even if he is sinful. This kind of prayer, of course, has a little effect, and if such persons did not keep up that very prayer, they would be more polluted than that.

Speaking more clearly, the prohibition from indecency and evil has naturally many degrees, and according to observing its conditions, every prayer deserves some of these degrees.

and told him his circumstance. He (p.b.u.h.) said: “Verily his prayer will finally purify him from his pollution one day.”(1)

4- This very effect of prayer is so important that some Islamic traditions refer to it as the criterion of the accepted prayer and the none-accepted prayer. For instance, Imam Sādiq (a.s.) says: “The one who likes to know whether his prayer has been accepted or not, he should see whether his prayer hindered him from indecency and evil, then with the same scale that it has hindered him, his prayer is accepted from him.”(2)

5- Imam Bāqir (a.s.) said: “Islam has been founded on five things: the prayer (Salāt), the poor-rate (Zakāt), Hajj pilgrimage, fasting, and wilāyat (mastership) of Ahl-ul-Bayt (a.s.).”(3)

6- The Messenger of Allah (p.b.u.h.) once said: “Whoever protects his five (ritual) prayers, on the Day of Hereafter they will be light, guide, and (means of) deliverance for him.”(4)

7- Imam Sādiq (a.s.) said: “The first thing that will be reckoned from a servant is the prayer. Then if the prayer is accepted, his other (good) deeds will be accepted, but if it is rejected his other (good) deeds will not be accepted either.”(5)

8- Imam Bāqir (a.s.) said: “When our children are five years old, we order them to establish the prayer, then when your children become seven years old, order them to establish the prayer.”(6)

9- The Prophet (p.b.u.h.) said: “Allah says: ‘Verily I have a covenant for my servant that if he establishes the prayer in its

p: 21

time I may not punish him, and that I admit him in Paradise without reckoning.”(1)

10- The Messenger of Allah (p.b.u.h.) said: “Whoever takes his prayer light will not be of me and by Allah he will not arrive unto me in the pond (of Kauthar).”(2)

11- The Messenger of Allah (p.b.u.h.) said: “Whoever intentionally abandons the prayer his name will be written on the door of Hell among those who enter it.”(3)

12- The Prophet (p.b.u.h.) said: “Never comes the time of prayer but an angel calls among people: ‘O people! Stand up and by means of your prayer, extinguish the fire you have kindled upon your selves’.”(4)

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

“… and certainly the remembrance of Allah is greater, …”

The appearance of the above sentence is that there is a more important statement for prayer than this. That is, one of other important effects and blessings of the prayer, which is also even more important than prohibition from indecency and evil, is that it reminds man of Allah that is the main cause of every goodness and prosperity. Even the main factor of prohibition from indecency and evil is this very ‘remembrance of Allah’, too. Its superiority, in fact, is in that it is also counted the cause and the basis.

In principle, the remembrance of Allah is the source of life and peace for the hearts, and nothing is comparable with it. The Qur’ān says: “… Behold! By Allah’s remembrance (only) the hearts are set at rest.”(5)

p: 22

In principle, the essence of all worships, irrespective of prayer and other than that, is the remembrance of Allah: The sayings of prayer, the acts of prayer, the preliminary deeds of prayer and the supplications after prayer all, indeed, revive the remembrance of Allah in man’s heart.

It is noteworthy that in Sura Tā-Hā, No. 20, verse 14 this philosophy of prayer has been pointed out, and Allah tells Moses: “… and establish prayer for My remembrance.”

And in view of the fact that the men’s intentions and the level of the attention of their hearts in prayer, as well as other worships, is very different. So at the end of the verse, the Qur’ān says:

“… and Allah knows what you do.”

Allah knows the deeds you do in hidden or manifestly, the intentions you have in your mind, and the words you utter by your tongue.

time of performing a ‘lawful’ and ‘unlawful’ action.”(1)(That is, one must remember Allah and goes to a lawful thing and renounces an unlawful one.)

2. The prayer is a means for wiping out one’s sins and for Allah’s forgiveness, because, more or less, prayer invites man to repenting and amending the past. So we recite in a tradition narrated from the Prophet (p.b.u.h.) that he asked: “If there is a stream at the door of the house of one of you in which he washes himself five times a day, will there remain anything from the dirt over his body?” He was answered: ‘No’. Then he (p.b.u.h.) said: “Verily the parable of the prayer is like the parable of the flowing stream. Whenever he keeps up prayer, the sins he has committed between two ritual prayers will be vanished.”(2)

Thus, the wounds which the man’s soul obtains because of sins will be cured by prayer as a vulnerary, and the rust covered the heart will be wiped out.

3. Prayer is a barrier against the future sins, because it strengthens the essence of faith in man, and grows the plant of piety in his heart, and we know that ‘Faith’ and ‘piety’ are two strong dams before sins. This is the same thing that has been stated in the above verse as the prohibition of indecency and evil, and it is the same thing that many Islamic Traditions refer to. There were many sinful persons whose story life was explained to the leaders of Islam and these leaders said that prayer would rectify them; and it did.

4. Prayer removes negligence. The greatest affliction for those who pave the path of truth is that they forget the aim of their creation and are utterly busy with the material life and temporary joys. But prayer, which is established five times a

p: 24

day and in different hours, it ceaselessly warns man and reminds him the aim of his creation; it reiterates him his situation in the world. This is a great bounty that man has a means which warns him earnestly several times a day of his duty.

5. Prayer breaks egotism and haughtiness for everyday a person performs seventeen units of prayer and in each of them he puts his forehead on the dust before his Lord and he sees him not only a very small thing before the greatness of Allah but also naught before Infinity.

Prayer removes the curtains of pride and self-loving and destroys arrogance and self-superiority. It is for this reason that Ali (a.s.) in his famous tradition, wherein the philosophies of Islamic worships are explained, next to Faith, refers to the first worship which is prayer with this very aim and says: “Allah has enjoined Faith for purification from polytheism, and Salāt (prayer) for purification from vanity, …”(1)

6. Prayer is a means of fostering the virtues of morals, and that of man’s spiritual perfection, because it brings out man from limited material world and surrounded nature, and invites him to the kingdom of heavens, and makes him high in the same level with the angels. Without any agent, he sees him before Allah and speaks with Him.

The repetition of prayer during day and night, and emphasizing on the attributes of Allah, such as: mercifulness, compassionateness, and greatness, especially with taking help from the different suras of the Qur’ān, which are recited next to Sura Al-Fātihah, that are the best invitors to goodnesses and purifications, have a considerable effect in the growth of the ethical virtues in man.

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Upon the philosophy of prayer, Amir-ul-Mu’mineen Ali (a.s.) in a tradition says: “For the God-fearing, prayer is a means of seeking nearness (to Allah).”(1)

7. Prayer gives value and spirit to other deeds, because it makes the essence of sincerity alive in man. Prayer is a collection of: sincere intention, pure sayings, and noble deeds. The repetition of these things every night and day grows the seeds of other good deeds in man’s spirit and strengthens the essence of sincerity in him. In his famous tradition, Amir-ul-Mu’mineen Ali (a.s.), after his head was cleft by the sword of Ibn-Muljam, the wretched, said: “… (Fear) Allah (and) keep Allah in view in the matter of prayer, because it is the pillar of your religion.”(2)

We know that when the pillar of a tent breaks or falls, the ropes around it are useless. Such is when the relation of the servants through prayer abolishes, other deeds lose their effect.

Besides the content of the prayer, regarding its veracity conditions, it invites man to purification of his life, because we know the place where he perform prayer, the pieces of his clothing, the carpet on which he keeps up his prayer, the water with which he makes ablution or performs a total ablution, the place where he makes and performs his ablution, all must be purified from usurpation and from oppressing the rights of others. He who is polluted with oppression, injustice, usury, usurpation, defrauding, bribery, and obtaining some unlawful properties, how can he prepare the necessities of the prayer? Therefore, the repetition of prayer for five times a day itself is an invitation to observing the rights of others.

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8. Besides the conditions of validity, the prayer must have the conditions of perfection that observing them is also another effective factor for abandoning a great deal of sins.

In jurisprudent books and tradition sources, there are also mentioned many things as the barriers of the acceptance of the prayer, including drinking alcoholic liquors, about which a tradition says: “The prayer of the drinker of alcoholic liquor is not accepted until forty days except that he repents.”(1)

A large number of Islamic narrations indicate that among those whose prayer will not be accepted is the leader of oppressors.

In some other traditions, it has been declared that the prayer of the one who does not pay poor-alms (zakāt) will not be accepted. Also some Islamic traditions denote that eating unlawful food, or egotism, egoism, and overweening are among the barriers of the acceptance of prayer. It is evident that how much providing these conditions of acceptance is constructive.

9. Prayer strengthens the spirit of discipline in man, because it must be performed exactly at proper times since before or after their time the prayers are not valid. Also, observing other rites and ordinances in relation to intention, standing up, bowing, prostration, and the like make the acceptance of discipline in life programs quite easy.

All of these are the benefits which exist in prayer, and if we add the property of congregation prayer to it, that the spirit of prayer is its being in congregation, it has other abundant blessings that we do not explain them here.

We conclude our definition and explanation about the secrets and philosophy of prayer with a tradition narrated from Ali-ibn-Musar-Ridā (a.s.). In answer to a letter in which the

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philosophy of prayer was asked, he said: “The reason of the legislation of prayer is acknowledgement to the Lordship of Allah, struggle against polytheism and idolatry, standing in front of Allah in utmost humbleness and submission, confession to the sins and asking forgiveness for the past faults, and putting forehead on the ground for glorification of Allah every day.

Again, the aim is that man may always be sensible and reminded, so that negligence does not encompass his heart, and he might not become proud, but he should be humble and be interested in increasing the merits of religion and worldly life.

Moreover, he must remember Allah every night and day which can be provided under the light of prayer. It causes man not to forget his Master, Divisor, and Creator, and the rebellious and disobedient soul does not overcome him.

And this very attention to Allah and standing in front of Him restrain man from committing sins and hinder him from kinds of mischief.” (Wasā’il-ush-Shī‘ah, Vol. 3, P. 4)

****

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}46{ وَلاَ تُجَادِلُوا أَهْلَ الْکِتَابِ إِلاَّ بِالَّتِی هِیَ أَحْسَنُ إِلاَّ الَّذِینَ ظَلَمُوا مِنْهُمْ وَقُولُوا ءَامَنَّا بِالَّذِی اُنزِلَ إِلَیْنَا وَأُنزِلَ إِلَیْکُمْ وَإِلَهُنَا وَإِلَهُکُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ

46. “And do not dispute with the People of the Book save in the best way, except for those of them who act unjustly, and say: ‘We believe in what has been sent down unto us and sent down unto you, and our God and your God is One, and to Him do we submit’.”

The Qur’ānic phrase: /lā tujādilū/ (do not dispute) is derived from /jidāl/ which originally means: ‘To spin thread’ and ‘fastening it’. This term is also used for a firm building and the like; and when two persons begin disputing, in fact, each of them tries to turn the other from his thought. This action is called ‘disputation’; a wrestling is also called in Arabic /jidāl/. The purpose of it, here, however, is logical discussions and argumentations.

The application of the Qur’ānic phrase /’allatī hiya ahsan/ (the best way) is a very inclusive phrase which envelopes all of the correct and suitable ways of discussion, including the expressions, the content of the speech, its tone, and other acts accompanied with it.

Thus, the concept of this sentence is that the expressions must be uttered politely, the tone of speech must be friendly and its content must be reasonable, the voice must be free from shouting and any roughness and rudeness which cause the aspersion of honour. Also the gesticulations, which are usually the complement of man’s statement, all must be performed with the same method and style.

How beautiful are the expressions of the Qur’ān that they carry a great deal of meaning by a very short sentence!

All these are for the sake that the aim of disputation and discussion is not self superiority and putty the other party to shame, but the aim is effect of the word and its penetration in the depth of the mind of the opposite party; and the best way for reaching this aim is this very method of the Qur’ān.

Many a time it happens that if the speaker states in a way that the opposite party takes it as his own thought not as the speaker’s thought, he may show inclination sooner since a man

is interested in his own thoughts as he is interested in his children.

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It is just for the same reason that the Qur’ān propounds many issues in the form of question and answer so that their answers come out from the inside of the addressee’s mind and he considers it as his own thought.

But, of course, every law has usually an exception, too. For example, this very general principle in Islamic argumentation for some instances may be rendered as the sign of weakness and despicableness, or the opposite party may be so proud that this kind of humane treatment increases his dare and boldness. Therefore, continuing the verse, as an exception, it says:

“… except for those of them who act unjustly, …”

These are those who acted unjustly both to themselves and to others, and concealed many verses of Allah in order that people would not be acquainted with the characteristics of the Prophet of Islam (p.b.u.h.).

These are those who constantly acted unjustly and trod on the commands of Allah where they were against their interests.

These are those who acted unjustly and brought forth some superstitions similar to that of the polytheists who called Jesus, or Ezra, as Allah’s child.

And, finally, those who often acted unjustly and, instead of logical argument, used swords, betook to force, and tended to naughtiness and conspiracy.

Then, at the end of the verse, the Qur’ān introduces one of the clear examples of ‘dispute in the best way’, which can be a living sample for this discussion, where it announces:

“… and say: ‘We believe in what has been sent down unto us and sent down unto you, and our God and your God is One, and to Him do we submit’.”

What a beautiful meaning, and what an interesting tone! It is the tone of Unity and faith unto whatever has been sent down from the side of Allah, and deleting all bigotries and

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separations; and, finally, the Unity of the object of worship and submitting to Allah without any reservation.

This is an example of ‘disputation in the best way’ that whoever hears it will be attracted to it. This shows that Islam is not the seeker of a group, and is not the seeker of disunion, the call of Islam is the call of unity and being submitted to any right word.

There are many examples of this discussion in the Qur’ān. Among them is the sample to which Imam Sādiq (a.s.) refers in a tradition where he says: “Disputation in the best way is like the subject which has been mentioned at the end of Sura Yā-Sīn about the rejecters of Resurrection, when they brought the rotten bones before the Prophet (p.b.u.h.) and said: ‘… Who will give life to the bones when they are rotten?’(1) He (p.b.u.h.) answered: ‘… He will give life to them Who brought them into existence at first …’(2) ‘He Who has made for you the fire (to burn) from the green tree…’”(3) (Nūr-uth-Thaqalayn, Vol. 4, P. 163)

****

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}47{ وَکَذَلِکَ أَنزَلْنَآ إِلَیْکَ الْکِتَابَ فَالَّذِینَ ءَاتَیْنَاهُمُ الْکِتَابَ یُؤْمِنُونَ بِهِ وَمِنْ هَؤُلاَءِ مَن یُؤْمِنُ بِهِ وَمَا یَجْحَدُ بِاَیَاتِنَآ إِلاَّ الْکَافِرُونَ

47. “And thus have We sent down unto you the Book. So (some of) those whom we have given the Book believe in it, and of these (pagans) there are those who believe in it, and none deny Our signs except the unbelievers.”

“… So (some of) those whom we have given the Book believe in it, …”

The reason of their belief is that not only they have found its characteristics in their own Books but also, from the view of general principles, its content is consistent with the content of their own Books.

Of course, we know that the entire People of the Book (the Jews and Christians) did not believe in the Prophet of Islam (p.b.u.h.). Therefore, the above sentence refers to those true believers and truth seekers free from bigotry who deserve the appellation of ‘People of the Book’ to be used only for them. Then, the Qur’ān adds about some people of Mecca and the pagans of Allah:

“… and of these (pagans) there are those who

believe in it, …”

And, at the end of the verse, concerning the disbelievers of both groups, it says:

“… and none deny Our signs except the unbelievers.”

Regarding to the fact that the concept of the Qur’ānic word /jahd/ is that: one believes in something but he denies it, the above sentence means: even the disbelievers confess the greatness of these verses in their hearts, and they see the signs of veracity in them and consider the Prophet’s manner and his pure life, as well as that of his followers, as a reason for its nobility, but they deny often t as the result of their bigotry, stubbornness, blindly imitation from their ancestors, or for protecting their unlawful fleeting interests.

Thus, the Holy Qur’ān defines the opposition of different nations against this heavenly Book, On one line, there are believers, including the scholars of the People of the Book, True believers, and the polytheists who were thirsty of the Truth and when they found it they joined to it; and, on the

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other line, there were the obstinate deniers who saw the truth but, like bats, they hid themselves from it, because the gloom of infidelity had become as a part of their entity and they were afraid of the light of Faith.

It is noteworthy that this group were also pagan, but the second emphasis on their infidelity may be for the sake that they were not offered proof before and the real infidelity exists in them just now that the argument has been completed to them and they have abandoned the Straight

Way knowingly and pave the wrong way.

By the way, for attracting the hearts and influencing the truth into others’ thoughts, only attaching the strong and powerful proofs are not enough, but, in this stage, the style of speaking with the opposite party and the method of discussion has the deepest effect. There are many persons who are careful and narrow in discussions and know the scientific subjects very well, but they are not so successful in influencing in others’ hearts by their speech since they are not acquainted well with the way of ‘dispute in the best way’ nor with the constructive discussions.

The fact is that satisfaction of ‘intellect and thought’ alone is not enough, but emotions, which form half of man’s entity, must become satisfied, too.

Studying the life of the prophets, and that of the Prophet of Islam (p.b.u.h.) and the Immaculate Imams (a.s.) in particular, shows that, for reaching to their educational and propagation aims, they used the social morals, psychological principles, and the best humane ways of influencing in hearts. When confronting people, they had a kind of behaviour that they could quickly attract them toward their own aims. Though some individuals wish to render these affairs as miracles, it is not such. If we apply their way and method of discussion with

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others, we can affect them very soon and influence in the depths of their hearts.

The Qur’ān explicitly says to the Prophet of Islam (p.b.u.h.): “Thus, it is due to the mercy from Allah that you have been lenient with them, and had you been rough, hard hearted, they would certainly have dispersed from around you. …”(1)

It has happened many times that some persons, after hours of discussion, not only have not gained anything from their debates, but they find the opposite party more stable, steadfast, and zealous in his own wrong belief. Its reason is that the method of ‘dispute in the best way’ has not been used in that debate.

Roughness in discussion, self-superiority, despising the opposite party, expression of pride and haughtiness, the lack of respect to others’ thoughts and the absence of sincerity in discussions all are the things that cause the man’s failure in debates. That is why there is a section in Islamic morals under the title of prohibition of Jidāl (dispute) and Mirā’ (argument) the objective of which is the discussions in which there is not ‘seeking the truth’, but its aim is quarrel, self-superiority, and fixing one’s statement.

Besides the spiritual and ethical aspects, the prohibition of Jidāl (dispute) and Mirā’ (argument) is for the fact that they are not mentally successful in this kind of discussions.

The prohibition of Jidāl (dispute) and Mirā’ (argument) are close to each other; but the Islamic scholars have considered some differences between them. They believe that Mirā’ is for the expression of excellence and perfection, while Jidāl is for despising.

The Arabic word /Jidāl/ is used for the elementary attacks in discussion while /mirā’/ is applied for the defensive attacks.

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The term /jidāl/ is used for the scientific issues, but the meaning of /mirā’/ is general. (Of course, there is not any contradiction between these commentaries.)

However, the dispute and discussion with others is sometimes ‘dispute in the best way’, and it is a discussion in which the abovementioned conditions are exactly observed, and sometimes it is other than that when the abovementioned affairs are forgotten in it.

We conclude this statement with a few expressive and instructive narrations:

A tradition from the Prophet (p.b.u.h.) indicates he said: “No servant perceives the reality of Faith unless he abandons Mirā’ (argument) though he is right.”(1)

Another tradition indicates that Solomon (a.s.), the Divine prophet, told his son: “O my son! Avoid /mirā’/ (argument) because not only it has no benefit, but also it stirs up enmity between the brothers.”(2)

Again, it has been narrated from the Prophet of Islam (p.b.u.h.) that he said: “No group went astray after when they were guided except by the dispute (in which the truth is not pursued).”(3)

****

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}48{ وَمَا کُنتَ تَتْلُواْ مِن قَبْلِهِ مِن کِتَابٍ وَلاَ تَخُطَّهُ بِیَمِینِکَ إِذاً لاَّرْتَابَ الْمُبْطِلُونَ

48. “And you did not recite before it any book, nor did you transcribe one with your right hand, indeed, would the talkers of vanities have doubted.”

It is necessary to note this point that if a person asks how can we know that the holy Prophet of Islam never went to school and learned to write? In answer we say that he used to live in an environment where the literate and educated persons were very scanty, and it is also said that there were only seventeen persons in Mecca who could read and write. In such a place it is impossible for an individual to be able to conceal his being taught if he has gone to any school. If so, he will be known everywhere and his teacher and his lesson will be introduced. Thus, how can such a person claim that he is a true prophet while he tells a lie so manifest? In particular that these verses were sent down in Mecca where the Prophet (p.b.u.h.) lived and grew up, and before the obstinate enemies from whose view the smallest point of weakness was not hidden.

By the way, in the commentary of Sura Al-’A‘rāf, no. 7, verse 157 it was said that there have been mentioned three meanings for the Arabic word /’ummī/ among which the meaning: ‘unschooled’ is the most clear.(1)

****

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}49{ بَلْ هُوَ ءَایَاتٌ بَیّ-ِنَاتٌ فِی صُدُورِ الَّذِینَ اُوتُوا الْعِلْمَ وَمَا یَجْحَدُ بِاَیَاتِنَآ إِلاَّ الظَّالِمُونَ

49. “Nay! It (Qur’ān) is the clear signs in the breasts of those who have been granted the knowledge, and none but the unjust reject Our Signs.”

In other words, one of the ways of knowing the nobility of a school of thought, is verification of the state of the believers of that school. If some ignorant persons or charlatans are the supporters of someone, it seems that he is of the same group, but if some people, who carry the secrets of knowledge in their breasts, announce their loyalty to a school of thought, it is the evidence of legitimacy of that school. And, we see that a group of the learned among the People of the Book and some pious personalities, such as Abūthar, Salmān, Miqdād, ‘Ammār-i-Yāsir, and a high esteemed person like Hadrat Ali (a.s.) were the supporter, and lovers of this school.

According to a great deal of traditions narrated from the way of Ahl-ul-Bayt (a.s.) this holy verse has been rendered into the Imams of Ahl-ul-Bayt (a.s.). This does not mean exclusiveness, but it is the statement of a clear example for the Qur’ānic phrase: /’allaŏīna ’ūtul-‘ilm/ (those who have been granted the knowledge).

When we see that some Islamic narrations declare that the purpose of the verse is Imams, in particular, it, indeed, is an indication, to the perfect stage of the knowledge of the Qur’ān which is at their disposal, and it does not matter that scholars, learned ones, and the mass of people who have commonsense have a portion of the sciences of the Qur’ān.

However, this verse shows that knowledge is not limited to what is studied through books and what is learnt in front of teachers, because, as the Qur’ān explicitly says, the Prophet (p.b.u.h.) did not go to school and did not learn how to write but he was the highest referent of a concept of the Qur’ānic sentence saying: “Those who have been granted the knowledge”. Therefore, beyond the formal knowledge, there is a knowledge higher than that which may be inspired unto the heart of man in the form of a light, which is the essence of knowledge, and

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other sciences are as an outward cover for it. An Islamic tradition says: “knowledge is a light that Allah puts it in the heart of whom He desires.”(1)

At the end, verse the Qur’ān adds:

“… and none but the unjust reject Our Signs.”

It is because the sings of it are clear: the bringer of it is the unschooled Prophet (p.b.u.h.), and some thoughtful aware persons believe in it.

Moreover, the Qur’ān itself is a collection of clear verses, and its characteristics have also been mentioned in the former Divine Books.

Yet, do reject it save those who are unjust to their selves and to the society?

We repeat again that the Arabic word /jahd/ is used for a person who knows something but, in spite of his knowledge, he denies it.

****

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}50{ وَقَالُوا لَوْلآ اُنزِلَ عَلَیْهِ ءَایَاتٌ مِن رَّبّ-ِهِ قُلْ إِنَّمَا الاَیَاتُ عِندَ اللَّهِ وَإِنَّمَآ أَنَاْ نَذِیرٌ مُّبِینٌ

50. “And they say: ‘Why have signs (miracles) not been sent down upon him from his Lord? Say: ‘The signs are only with Allah, and I am only a plain warner’.”

Or as Sura ’Isrā’ from their tongue says, they used to claim some things as follows: “… We shall never believe in you till you make a spring to gush forth the earth for us,” “Or till you should have a garden of date-palms and grapes in the midst of which you cause streams to flow forth,” “Or you cause the heaven, as you think, to fall in pieces upon us, or bring Allah and the angels face to face with us,” “Or there be for you a house of gold, or you should be flying into the sky and never will we believe in your ascending unless you bring down to us a book which we may read…”(1)

Without doubt, besides the Qur’ān, the Prophet of Islam (p.b.u.h.) had some other miracles which have explicitly been mentioned in history books, but by these words of theirs, they were not seeking for miracle. From one side, they wanted to ignore the miracle of the Qur’ān, and, from other side, they used to ask for extemporarily miracles. (The purpose of extemporarily miracles is that the Prophet (p.b.u.h.) should do any extraordinary action they suggested according to their own desires. For instance, someone suggested him to make springs to gush forth, someone else said that he (p.b.u.h.) had to change the mountains of Mecca into gold; and the third sought pretext that the Prophet (p.b.u.h.) should ascend to sky. Thus, they wanted to show miracles as a worthless play, and, finally, to call him a sorcerer.

Therefore, the Qur’ān in Sura Al-’An‘ām, No. 6, verse 111 says: “And even if We sent down the angels to them, and the dead spoke to them, and We mustered all things before them, (even then) they would not believe, unless Allah pleases; but most of them (deliberately) ignore.” However, in order to answer to these obstinate pretext-seekers, the Qur’ān uses two ways:

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At first, it says to the Prophet (p.b.u.h.) to tell them that bringing miracle is not his job that he does it according to their desires, because all miracles are with Allah alone: “… The signs are only with Allah, …”, and He knows which miracle, in what time and for which nation, is appropriate. Allah knows who try to seek the truth and supernatural events must be shown to them, and who seek pretext and follow their carnal desires. Then the verse continues saying that the Prophet of Allah (p.b.u.h.) tells them that he is only a plain warner, and his duty is to state the word of Allah, while giving them miracles is only with His Pure Essence. “… and I am only a plain warner.”

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}51{ أَوَلَمْ یَکْفِهِمْ أَنَّآ أَنزَلْنَا عَلَیْکَ الْکِتَابَ یُتْلَی عَلَیْهِمْ إِنَّ فِی ذَلِکَ لَرَحْمَةً وَذِکْرَی لِقَوْمٍ یُؤْمِنُونَ

51. “And is it not enough for them that We have sent down to you the Book which is recited to them? Verily in this there is mercy and a reminder for a people who believe.”

neglectful. For example, he says: “Why did you not do me that favour?” Now Allah refers to a greater favour that he has ignored it. Allah says: “Is it not enough for them that We have sent down to you the Book …?”

Besides them all, a miracle must be consistent with the conditions of the time, the place, and the circumstance of the Prophet’s call. The holy Prophet (p.b.u.h.) whose religion is perpetual must have an everlasting miracle.

The prophet, whose invitation is worldly and it must also continue for many centuries in future, has to have a so clear, spiritual and intellectual miracle that it attracts the minds of wise and mindful persons to him. Surely the Qur’ān is suitable for such an aim, not the Rod of Moses and his white hand.

At the end of the verse, for an emphasis and for further explanation, the Qur’ān says:

“… Verily in this there is mercy and a reminder for a people who believe.”

Yes, the Holy Qur’ān is both mercy and the means of remembrance, but only for the believers; for those who have let the doors of their hearts open to the Truth; for those who seek for the Light to find the right path, such persons feel this Divine mercy with their whole entity, and they rest under its rays. Every time they recite the verses of the Qur’ān, they find a new admonition.

The difference between the Qur’ānic words /rahmat/ and /ŏikrā/ may be in this that the Qur’ān is not only one miracle and a source of admonition, but, in addition to that, it is full of merciful programs and laws, and it is full of constructive and educational instructions. For example, Moses’ Rod was only a miracle and it had not any effect in people’s daily life, but the Qur’ān is both a miracle and a complete program for life, and a source of mercy.

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Now, we are going to know how Allah has testified to the truthfulness of His prophet.

This witness may be a practical witness, for when Allah gives a great miracle, such as Qur’ān, to His Prophet (p.b.u.h.), He has signed the document of his legitimacy. Is it possible that Allah, the Wise, the Just, gives the Miracle to a liar (God forbid)? Therefore, giving such a miracle to the self of the Prophet (p.b.u.h.) is the best way of Allah’s attestation to his prophecy.

In addition to the abovementioned practical witness, there has also been given some oral attestations in a lot of verses of the Qur’ān; as Sura Ahzāb, No. 33, verse 40 says: “Muhammad is not the father of any of your men, but the Messenger of Allah and the Seal of the Prophets, and Allah is Cognizant of all things.”

And Sura Al-Fath, No. 48, verse 29 says: “Muhammad is the Messenger of Allah; and those who are with him are strong against unbelievers, (but) compassionate amongst each other. …”

Some commentators have said that the verse under discussion has been sent down in Medina in answer to some chiefs of the Jews, such as Ka‘b-ibn-’Ashraf, and his followers. They told the Prophet (p.b.u.h.): “Who testifies that you are the messenger of Allah?” The verse was sent down and said that Allah testifies to it.

By regarding to this statement, another commentary and explanation for the above verse can also be understood. It shows that the purpose of it is the testimony and witness of Allah mentioned in the former Divine Books of which the scholars of the People of the Book are well aware.

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In the meanwhile, there is no contradiction between these three commentaries, and all of them may be found in the meaning of the verse.

At the end of the verse, as a warning, the Holy Qur’ān says:

“… and those who believe in the falsehood and disbelieve in Allah, these, they are the losers.”

What a loss is greater than this that once one loses all the capitals of his self for nothing, the same as the polytheists did. They set their heart and spirit at the disposal of idols and spent their whole bodily powers, social facilities and personal potentialities in the way of propagation and putting in circulation the belief of idolatry and wiping the Name of Allah, while they obtained nothing save that they became losers.

The Holy Qur’ān often refers to this great loss in its verses, and sometimes it shows this fact by the Arabic word /’axsar/ (more loser) and there is no loss greater than this. (Suras: Hūd, No. 11, verse 22; An-Naml, No. 27, verse 5; and Al-Kahf, No. 18, verse 103)

More important than this is that in a bargain, it happens that one loses his whole capital and he smashes up, but sometimes it goes further than this and a heavy debt remains for him, which is the worst kind of trade fallen; and polytheists are just in the same case. They sometimes cause the failure and aberration of others, too, and they form a chained failure.

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}53{ وَیَسْتَعْجِلُونَکَ بِالْعَذَابِ وَلَوْلآ أَجَلٌ مُسَمًّی لَجَآءَهُمُ الْعَذَابُ وَلَیَأْتِیَنَّهُم بَغْتَةً وَهُمْ لاَ یَشْعُرُونَ

}54{ یَسْتَعْجِلُونَکَ بِالْعَذَابِ وَإِنَّ جَهَنَّمَ لَمُ-حِیطَةٌ بِالْکَافِرِینَ

53. “And they demand of you to hasten the chastisement! And had not a term been appointed, the chastisement would certainly have come to them; but it shall certainly come upon them suddenly when they are not aware.”

54. “They demand of you to hasten the chastisement! And verily Hell encompasses the unbeliever.”

In this holy verse, the third kind of their seeking pretext is pointed out. It implies that they hasten for the punishment and demand it from the Prophet (p.b.u.h.) to fall swiftly. The verse says:

“And they demand of you to hasten the chastisement! …”

They say if the punishment of Allah (s.w.t.) is right and encompasses the pagans, then why does it not come to them? In reply to their statement, the Qur’ān delivers three answers. At first, it says:

“… And had not a term been appointed, the chastisement would certainly have come to them; …”

This appointed time is for the sake that the essential aim, i.e., vigilance, or the argument should be completed to them. Allah never makes haste in His Affairs when it is against His Wisdom.

The second is that those who say this statement, how much are they certain that every moment the Divine punishment may seize them? The verse continues saying:

“… but it shall certainly come upon them suddenly when they are not aware.”

The proper time of coming punishment is, indeed, defined and appointed, but the expedience is in this that they should not be aware of it and it comes suddenly. If its time were known, the pagans and sinners would become rather bold and they might continue their infidelity and committing sins until the last moment, and when the last moment of the appointed time of punishment was approaching, they would return toward the truth.

The educational philosophy of these punishments requires that their time should be concealed in order that the fear and terror of them in all moments may become an impedimental factor. By the way, it becomes clear from what was said that

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the purpose of the Qur’ānic sentence: /wa hum lāyaš‘urūn/ (when they are not aware) is not that they do not perceive the principle of the existence of punishment, else the philosophy of punishment would be vanished, but the purpose of it is that they do not discriminate the moment of its occurrence and its preliminaries. In other words, the punishment suddenly, and like lightning, comes over them, attacking unawares.

It is well understood from the different verses of the holy Qur’ān that this pretext seeking was not confined to the pagans of Mecca, but many other nations persisted on the hastening of punishment, too.

The third answer has been stated in the next verse, where the Qur’ān says:

“They demand of you to hasten the chastisement! And verily Hell encompasses the unbeliever.”

The worldly punishment may be postponed, but the punishment of Hereafter is one hundred percent certain. It is so certain that the Qur’ān mentions it as an existing thing at the present time, and says: “… verily Hell encompasses the unbelievers”. As the result of being polluted by infidelity and sin, they burn in the Hell which they themselves have provided for them i.e. the Hell of war and blood, the Hell of conflict and discord, the Hell of insecurity, the Hell of injustice and oppression, and the Hell of evil passions and ungovernable desires.

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}55{ یَوْمَ یَغْشَاهُمُ الْعَذَابُ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِمْ وَیَقُولُ ذُوقُوا مَا کُنتُمْ تَعْمَلُونَ

55. “On the Day when the chastisement shall cover them from above them, and from beneath their feet, and He shall say: ‘Taste now what you were doing’.”

commentators have faced with saying that why the sides of above and below have been mentioned and the rest of four sides are not pointed out is removed.

The sentence that Allah says: “Taste now what you were doing” not only is a kind of psychological punishment for such persons, but also declares this fact that the divine punishment is nothing but the reflection of the man’s own deeds in the growth of Hereafter.

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}56{ یَا عِبَادِیَ الَّذِینَ ءَامَنُوا إِنَّ أَرْضِی وَاسِعَةٌ فإِِیَّایَ فَاعْبُدُونِ

56. “O’ My servants who believe! Verily My earth is vast, therefore, Me alone should you worship!”

who find their own growth and deliverance in emigration, they must migrate. But, for fulfilling this duty, there will be some temptations cast on man from inside and outside, the answer of which will be given through later verses. One of these temptations is the danger of death and one may say: if he migrates death might not come to him, but the next verse announces that wherever he lives he tastes death.

Another temptation is for detaching one’s heart from his residence, which is difficult for him, and he may hesitate not to migrate. Verse No. 58 answers them that instead of the worldly residence, those believers who migrate will be rewarded with lofty chambers of Paradise; and verse 59 implies that this temptation must be removed by patience and relying on the Lord.

Another temptation is for providing provision. He who thinks of emigration may say that his emigration deprives him from income and sustenance. Verse No. 60 answers him that how many a moving creature that does not carry its own provision but Allah sustains it, let alone those emigrants who work and struggle.

Emigration is the factor of creating sincerity. Those who do not migrate, when they ought to do, and depend themselves on an individual, party, region, tribe and possibilities of this and that one, desirably or undesirably, the regional, racial, and tribal problems, and insularities raised from jealousies, and negative rivals from the side of both familiar and foreign persons bring out man from sincerity. Thus, emigration to the places wherein these affairs are absent is the best circumstance for the appearance of sincerity and devotion.

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In the explanation of this verse, Imam Bāqir (a.s.) says: “Do not follow the mischievous governor, and if you fear that they cause you deviate from your religion, then do migrate.”(1)

Of course, we must bear the bitter hardships of emigration by the Divine friendly call, because Allah (s.w.t.) has a special attention to the believers when He in this verse says: “O’ My servants …”.

****

p: 58

}57{ کُلُّ نَفْسٍ ذَآئِقَةُ الْمَوْتِ ثُمَّ إِلَیْنَا تُرْجَعُونَ

57. “Every soul tastes death, then unto Us you shall be returned.”

}58{ وَالَّذِینَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُبَوِّئَنَّهُم مِنَ الْجَنَّةِ غُرَفاً تَجْرِی مِن تَحْتِهَا الاَنْهَارُ خَالِدِینَ فِیهَا نِعْمَ أَجْرُ الْعَامِلِینَ

58. “And those who believe and do righteous deeds, We will certainly lodge them in lofty chambers of Paradise beneath which rivers flow, therein dwelling forever; how excellent is the recompense of those who act (aright).”

A simple comparison between what was said about pagans and sinners in the previous verses, and what is said in this holy verse, makes the greatness of the believers’ reward clear.

The disbelievers will be in a Fire and punishment which envelops their whole body from head to feet, and as a scorn they will be told taste whatever you used to do.

But the believers will be in the midst of bounties of Heaven, and the mercy of Allah encompasses them from every side. They do not hear any scorn, but instead they hear some words all of which are the signs of love and grace of the Gracious Lord. Yes, they will be told: “… how excellent is the recompense of those who act (aright).”

It is obvious that the objective meaning of the Qur’ānic word /‘āmilīn/ (those who act), with the frame of reference of the sentences before it, is those who have faith and do righteous deeds, though the word /‘āmilīn/ is absolute.

The holy Prophet (p.b.u.h.) in a tradition said: “Verily there are some chambers in the Heaven so transparent that their outwards are seen from their inwards, and their inwards are seen from their outwards.” Someone asked him: “To whom do these chambers belong, O’ Messenger of Allah?” He (p.b.u.h.) answered: “These chambers belong to those who purify their speech, satiate the hungry (ones), observe the fact frequently, and keep prayer at night (for the sake of Allah) when people are asleep.”(1)

****

p: 61

}59{ الَّذِینَ صَبَرُوا وَعَلَی رَبّ-ِهِمْ یَتَوَکَّلُونَ

59. “Those who are (patiently) steadfast and on their Lord do they rely.”

If we think properly, we find out that the root of man’s all virtues is this very patience and relying on Allah. Patience is the cause of steadfastness in front of barriers and difficulties; and confidence is the motive of moving in this way which is full of ascent and descent.

For performing righteous deed we must get help from these two ethical virtues, patience and confidence. Without these two, doing righteous deed, in a large scale, is impossible.

}60{ وَکَأَیّ-ِن مِن دَآبَةٍ لاَّ تَحْمِلُ رِزْقَهَا اللَّهُ یَرْزُقُهَا وَإِیَّاکُمْ وَهُوَ السَّمِیعُ الْعَلِیمُ

60. “And how many a moving creature that does not carry its own provision, (but) Allah sustains it and you! And He is he Hearing, the knowing.”

for the provision of that day. There are millions of millions of them around us, far and near, in deserts, in the depth of valleys, on the top of mountains, and inside the seas that are sustained at the table of His endless bounties.

And you, O’ man! who are cleverer and more capable than them for earning and storing up your provision, why do you clasp the pollute and shameful life because of the fear of cease of sustenance and admit any injustice, cruelty, disgrace and abjectness for it? You, too, can come out from inside of this narrow, limited and dark life of yours and sit at the stretched table of your Lord and do not care for sustenance.

On that day when you were prisoner in the womb of mother as a weak and feeble embryo, and nobody, even your kind parents, had the chance to reach you, your Lord did not forsake you and whatever you needed He gave you properly, it is the same today that you are a capable and strong being. And in view of the fact that giving provision to the needy is in the secondary of the awareness of their existence and their need, at the end of the verse, the Qur’ān says:

“… And He is he Hearing, the knowing.”

He hears the words of you all, and He even knows the mute tongue of you and all moving creatures. He knows the needs of all of you, and nothing is hidden from the realm of His infinite knowledge.

****

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}61{ وَلَئِن سَاَلْتَهُم مَنْ خَلَقَ السَّمَاوَاتِ وَالاَرْضَ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ لَیَقُولُنَّ اللَّهُ فَاَنَّی یُؤْفَکُونَ

61. “And if you ask them: ‘Who created the heavens and the earth and made the sun and the moon subservient?’ They will certainly say: ‘Allah!’ Whence are they then perverted?”

Their answer is such, because neither idolaters nor other than them say that the creator of the heavens and the earth and the subjective factor of making the sun and the moon subservient is some pieces of stone and wood which have been manufactured by their own hands.

In other words, even idolaters had no doubt in the ‘Unity of Creator’. They were polytheists in worship. They used to say that they worshipped idols for the sake that they would intercede them before Allah, as Sura Yūnus, No. 10, verse 18 announces: “… and they say: ‘these are our intercessors with Allah’ …”

They wanted to say that they were not eligible to directly communicate with Allah and they had to relate to Him by the way of idols. They used to say: “… We do not serve them save that they make us nearer to Allah, …”(1)

They were inattentive that there is no gap between the Creator and the created, and He is nearer to us than our jugular vein.(2) Moreover, if man, who is the best creature in the world of existence, cannot communicate with Allah, what can be his intercessor?

However, after mentioning this clear proof, at the end of the verse the Qur’ān questions that after having these evidences how are they returned from worshipping Allah to the worship of some idols made of some pieces of stone and wood? It says:

“… Whence are they then perverted?”

The Qur’ānic term /yu’fakūn/ is derived from /’ifk/ which means: ‘changing something from its real form’, and in this

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connection it is used for falsehood, and also for some apposite winds.

The application of the term /yu’fakūn/ in its Arabic passive form, points to this fact that they have not any ability to make decision, as if they were unintentionally drawn toward idolatry!

By the way, the purpose of objecting the sun and the moon is the systems that Allah has arranged for them and by these systems He has sent them in the way of man’s benefits.

****

p: 68

}62{ اللَّهُ یُبْسُطُ الرّ ِزْقَ لِمَن یَشَآءُ مِنْ عِبَادِهِ وَیَقْدِرُ لَهُ إِنَّ اللَّهَ بِکُلّ ِ شَیْءٍ عَلِیمٌ

62. “Allah enlarges the sustenance for whichever of His servants He pleases, and He grants him by (strict) measure, (as He pleases); verily Allah is Well-Cognizant of all things.”

If they believe that Allah is powerful but He is not aware of their state, they are in a great error, because:

“… verily Allah is Well-Cognizant of all things.”

Is it possible that someone is the creator and the administrator of the affairs and whose favour reaches to the creatures, and in the meantime He is not aware of their circumstance? This is not imaginable.

****

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}63{ وَلَئِن سَأَلْتَهُم مَن نَزَّلَ مِنَ السَّمَآءِ مَآءً فَاَحْیَا بِهِ الاَرْضَ مِنْ بَعْدِ مَوْتِهَا لَیَقُولُنَّ اللَّهُ قُلِ الْحَمْدُ لِلَّهِ بَلْ أَکْثَرُهُمْ لاَیَعْقِلُونَ

63. “And if you ask them: ‘Who sends down water from the heaven and gives life with it unto the earth after its death?’ They will certainly say: ‘Allah!’ Say: ‘All praise is due to Allah.’ But most of them so not ponder.”

Therefore praise must also belong to Him alone, and other objects of worship have no share in it.

We must thank Allah, for our logic is so alive and strong that nobody is able to nullify it.

And since the polytheists’ sayings, from one side, and their speech and actions, from other side, contradicted with each other, at the end of the verse the Qur’ān adds:

“…But most of them so not ponder.”

Else, how is it possible that a wise and thoughtful person speaks so much scattered and contrarily? From one side, he knows Allah (s.w.t.) as the creator, the giver of sustenance, and administrator of the world, and, on the other side, he falls in prostration before some idols that have no role in his fate.

From one side, they believe in the Unity of Creator and Unity of Lordship, but, on the other side, they practically worship other than Allah.

It is interesting that the Holy Qur’ān does not say that they do not have mind and wisdom, but it says: “… (they) do not ponder”, which means they have intellect while they do not use it.

****

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“And this life of the world is nothing but a sport and a play …”

There is not anything in this world save sport and play, while the life in another world is the real life. The above verse continues:

“… and verily the abode of the hereafter, is certainly the (real) life: did they but know!”

What an interesting and expressive meaning this Qur’ānic phrase /la hiyal hayawān/ is! Because the Arabic word /lahw/ means ‘sport’ and anything that makes man busy to it and turns him away from the essential affairs of life, while the word /la‘ib/ (a play) is used for the acts that have a kind of imaginary order for an imaginary aim, (play).

In a ‘play’ someone plays as a king and another one as a minister, another one is the commander of the army, and some others play as a caravan or as a thief. But after their struggles and conflicts, we see that all of their deeds have been some imaginary acts. The Qur’ān implies that the life of this world is a kind of sport and play. In it, there are some people who pursue some imaginary things. After a few days they scatter and their bodies will be buried under the ground, and, then everything will be forgotten. But the real life, which has no declension or destruction, will remain. There is neither pain, nor toleration, nor distress, nor fear, nor any trouble in the life of hereafter, but it is with the condition that man knows it and studies it carefully.

Those who love the life of this world and became happy and beguiled by its dazzling glare are like some children, though they have lived a long life.

However, it must be noted that, as some commentators and philologists believe, the Qur’ānic word /haywān/ means ‘life/, It points to this fact that ‘the abode of hereafter’ is the abode of

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real life, as if life gushed from all of it and there were nothing in it but ‘life’.

It is evident that never the Qur’ān intends to negate the Divine merits of this world by this meaning, but it intends to illustrate the value of this life comparing with that life by an explicit and clear comparison. Moreover, it wants to warn man that he must not be as captive for these merits; he must be a commander upon them, and he must never exchange the noble values of his own self for them.

****

p: 75

}65{ فَإِذَا رَکِبُوا فِی الْفُلْکِ دَعَوُا اللَّهَ مُخْلِصِینَ لَهُ الدّ ِینَ فَلَمَّا نَجَّاهُمْ إِلَی الْبَرّ ِ إِذَا هُمْ یُشْرِکُونَ

65. “So when they ride in the ships, they call upon Allah sincerely vowing worship (only) unto Him, and when He brings them safe to the land, they associate others (with Him),”

Shortly speaking, there is always a luminous point inside the man’s heart which is the nearest mean of his communication with the world of super nature and the shortest path toward Allah.

Wrong teachings, negligence, and pride, specially at the time of health and affluence, draw some curtains over it, but the mass of calamities and terrible events tear these curtains, put the ashes away from it and that luminous point inside the man’s heart appears.

It was for this very reason that the great leaders of Islam used to guide those who were seriously doubtful in the subject of theology by this way.

We have heard the story of the wandering man who was in doubt for the subject of theology and Imam Sādiq (a.s.) guided him aright through this very natural and innate way.

The man said: “O son of the Messenger of Allah (p.b.u.h.)! (Please) guide me to Allah that who He is, because the tempters have made me bewildered.” Then the Imam told him: “O’ servant of Allah! Have you ever embarked a ship?” The man answered he had. Then Imam said: “Has it happened that your ship was broken where there was no other ship to save you and you did not know how to swim?” The man answered: “Yes.” He said: “In that state, did your heart tend to this matter that there is something that can save you from that affliction?” He answered: “Yes.” Imam Sādiq (a.s.) said: “This thing is Allah Who is able to save (anyone) where there is no deliverer and succours and where there is no helper.”(1)

****

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}66{ لِیَکْفُرُوا بِمَآ ءَاتَیْنَاهُمْ وَلِیَتَمَتَّعُوا فَسَوْفَ یَعْلَمُونَ

66. “(Thus) let them be ungrateful for what We have given them and let them enjoy, but they shall soon know.”

the sake that the mind of hearers might not be limited in its concept. The fruit of bad deeds is the divine punishment, disgrace in both worlds, and all kinds of other miseries.

****

At the end you may note these two verses: “And whatever of favour is (bestowed) on you, it is from Allah; then whenever any calamity afflicts upon you, unto Him you cry (for assistance).” “Then when He removes the affliction from you, behold! A group of you associate others with their Lord.”(1)

This very meaning is mentioned in Sura Yūnus in another form. It says: “And when an affliction touches a man, he calls Us (while reclining), on his side, or sitting, or standing, but when We remove from him his affliction, he passes on, as if he never called Us to an affliction that touched him. …”(2)

The above meaning has also been stated in Sura Ar-Rūm, verse 33, Sura Az-Zumar, verse 49, and Sura ’Asrā’, verses 67-69 in some other phrases and with some comprehensive words.

****

p: 79

}67{ أَوَلَمْ یَرَوْا أَنَّا جَعَلْنَا حَرَماً ءَامِناً وَیُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ أَفَبِالْبَاطِلِ یُؤْمِنُونَ وَبِنِعْمَةِ اللَّهِ یَکْفُرُونَ

67. “Have they not seen that We have appointed a sanctuary secure, while the people are snatched away from all around them? Will they still believe in the falsehood and disbelieve in bounty of Allah?”

}68{ وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَی عَلَی اللَّهِ کَذِباً أَوْ کَذَّبَ بِالْحَقّ ِ لَمَّا جَآءَهُ أَلَیْسَ فِی جَهَنَّمَ مَثْوًی لِلْکَافِرِینَ

68. “And who is more unjust than one who forges a lie against Allah, or belies the truth when it has come to him? Is there not a home in Hell for the disbelievers?”

Moreover, polytheism is the source of all social corruptions, and in fact other kinds of injustice originate from it. Sensualism, mammonism, and worshipping ranks, each one is a kind of polytheism.

But do know that an evil fate is waiting for the polytheists. The Qur’ān questions:

“… Is there not a home in Hell for the disbelievers?”

It is noteworthy that in fifteen occurrences of the Qur’ān some people have been introduced as ‘the most unjust ones’, and in all of these occurrences the Qur’ānic sentence is a positive interrogation with a negative sense and it begins with /man ’azlama/.

A careful study upon these verses shows that all of them return to polytheism, though there are apparently some different matters mentioned in them. Therefore, it can be said that there is not any contradiction in them.(1)

****

p: 82

}69{ وَالَّذِینَ جَاهَدُوا فِینَا لَنَهْدِیَنَّهُمْ سُبُلَنَا وإِنَّ اللَّهَ لَمَعَ الْمُ-حْسِنِینَ

69. “And those who strive hard for Us, We will certainly guide them in Our ways, and verily Allah is with the good-doers.”

They have also discussed about the objective meaning of the Arabic term /fīnā/ (in Us), applied in this verse, whether it means in the way of Allah’s pleasure, or in the way of struggle against carnal soul, or in the path of worship, or in the path of struggle against enemy.

But it makes manifest that the application of both /jihād/ which has a vast and absolute meaning, and /fīnā/ are correct. Therefore, it envelops any kind of struggle and effort which is performed in the way of Allah and for Him and with the purpose of gaining the divine aims, whether they are in the way of obtaining knowledge, or struggle against carnal soul, or struggle against enemy, or showing patience in obedience, or having patience against temptation of committing sin, or in the way of helping the weak persons, or doing any other good action.

Those who strive in these ways for Allah, in any form and any manner, will be involved in the support and guidance of Allah.

By the way, through what was said, it became clear that the purpose of the Arabic word /subul/ (ways), used here, is different ways which are led to Allah: the way of struggle against carnal soul, the way of struggling against enemies, and the way of learning knowledge and culture. In short, struggle in any one of these ways causes one to be led to a path which ends to Allah.

This is the promise that Allah has strictly and emphatically given to all of the strivers in His way, and He has strengthened it by kinds of emphasis, and has considered success, progress, and triumph in the pledge of two important things: ‘Struggle’ and ‘sincerity of intention’.

Thus, man must strive in this way, but guidance is with Allah; and that a tradition indicates that knowledge is a light

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that Allah casts in the heart of any one whom He desires and knows eligible for it, may also refer to this very meaning.

The despair of some persons affected by the West or the East, the treachery of a group of rulers and chiefs, and the hopelessness and the reclusion of some knowledgeable men and the possessors of reflection have taken from them both struggle and sincerity.

Whenever a little sincerity appears in us and strivers come in the scene, victories appear one after another, and the chains of captivity will be broken. Then, despairs change into hope and failures into success; disgrace changes into honour and eminence, and dispersion and hypocrisy changes into unity and flowing. Thus, how great and inspirational the Qur’ān is that has stated both the pain and its remedy in a short sentence.

Yes, those who struggle in the path of Allah are included in the guidance of Allah, the Almighty, and it is evident that wherever His guidance exists, aberration and failure does not have any place.

Some narrations of Ahl-ul-Bayt (a.s.) have rendered this verse into the Prophet’s progeny (a.s.) and his followers. It is the statement of a complete extension of it, because they were always pioneers and leaders in the way of struggle and sincerity, and it is not an evidence upon the limitation of the concept of the verse at all.

However, every one clearly feels this Qur’ānic fact in his effort and endeavour that when he strives in the path of Allah, the doors will be opened to him, difficulties become easy, and hardships will be tolerable.

2- People are divided into three groups: A group of people are some obstinate deniers for whom no guidance is useful. The second group are some sincere strivers who reach the Truth. The third group are more excellent than the second group. They are not far from the truth that must become near,

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and are not separate from Him that must join Him, because they are always with Him.

The previous verse, saying: “And who is more unjust than one who forges a lie …” is about the first group.

The Qur’ānic sentence: “And those who strive hard for Us, …” is about the second group.

And the Qur’ānic phrase: “… verily Allah is with the good-doers” is about the third group.

By the way, this phrase makes it clear that the rank of good-doers is higher than that of strivers, because besides striving in the path of their own deliverance, they have the characteristic of donation and kindness and they strive for others, too.

****

O Allah! Give us such a success that in our whole lifetime we do not stop effort and striving in Your way!

O Allah! Bestow us such a sincerity that we do not think about anything but You and we do not take any step save for You!

O Allah! Take us higher than the rank of strivers and endow on us the rank of kindness and donation of the good-doers, and appoint us under the cover of Your guidance in our whole lifetime!

Amen, O the Lord of the Worlds!

****

The End of Sura Al-‘Ankabūt

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constant watch of Allah over him, and knows the Day of Judgment and Divine court certain, the Divine devoutness will fill his heart in a manner that he will be eligible for such a great reward.

Sura Ar-Room

(The Romans)

No. 30, (Revealed at Mecca)

60 verses in 6 Sections

2. “The Romans have been defeated.”

3. “In a near land, but they, after being defeated, will soon be victorious,”

4. “Within a few years. To Allah belongs the Command before and after, and on that day the believers shall rejoice.”

5. “With the help of Allah, He helps whom He pleases, and He is the Mighty, the Merciful.”

The Occasion of Revelation:

The great Islamic commentators all believe that the beginning verses of this Sura were sent down for the sake that at that time when the Prophet (p.b.u.h.) was at Mecca and the believers were in minority, there happened a fight between Iranians and Romans, and Iranians became victorious. Pagans of Mecca, then, took it as a good omen and considered it as a proof of legitimacy for their own polytheism. They said Iranians were Zoroastrians and polytheists (dualists), but Romans were Christians, the People of the Book’. Since Iranians overcame Romans, then the final victory belonged to polytheism and Islam would be vanished soon and they (the polytheists) might be victorious.

Though such conclusions had no foundation, but, in that atmosphere and that environment, they were not far from effect for propagation amongst those ignorant people. Therefore, that event seemed heavy for the early Muslims. The abovementioned verses were revealed, saying decisively that though Iranians became victorious in that war, after a short time they would bear a failure from Romans. The Qur’ān stated even the time of that prophecy and said that that event would happen during a few years.

This decisive prediction of the Qur’ān which, from one side, was the sign of the miracle of this heavenly Book and the sign of the relation of its bringer to the infinite knowledge of Allah (s.w.t.) unto the world of Unseen, and on the other side, it was a point opposite to the bibliomancy of the polytheists, encouraged the Muslims in a manner that, it is even said, some of them laid an important wager with the polytheists upon this matter. (At that time the command of the prohibition of these sorts of betting had not been sent down yet.)

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However, this Sura is the twenty ninth Sura of the Qur’ān which begins with the abbreviated letters. We have repeatedly discussed on the commentary of these abbreviated letters, (specially at the beginning of Suras Al-Baqarah, ’Āl-i-‘Imrān, and Al-’A‘rāf). The only thing which attracts attention here is that, contrary to many Suras of the Qur’ān which begin with abbreviated letters and next to them the words are about the greatness of the Qur’ān, in this Sura there is not any discussion upon the greatness of the Qur’ān, while the words are about the Roman’s failure and their future victory. But a careful study makes it clear that this discussion is also the statement of the greatness of the Qur’ān, because this prediction is considered as one of the signs of the miracle of the Holy Qur’ān and the greatness of this heavenly Book.

****

After mentioning the abbreviated letters, it says:

“The Romans have been defeated.”

“In a near land, …”

This failure occurs in a land near you, the people of Mecca, in the North of Arabia, in the land of Syria, the western Rome.

Some commentators, like Shaykh Tūsī in Tibyān, have said that the purpose of it may be a place near the land of Iranians, that is, it happened in a land which was the nearest point between Tūrān and Rome.(1) It is true that because of the existence of Alif and Lām in the Arabic word /’al ’ard/, the first commentary is more suitable, but as we will explain later, from some view points, the second commentary seems more proper.

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Here, there is a third commentary that, maybe from the point of result, does not differ so much from the second commentary. According to this commentary the objective of it is the land of Rome. That is, they confronted defeat then in the nearest parts of their boundaries with Iran; and this points to the importance and depth of this failure. Defeat in far points and distanced boundaries, is not so important. The important matter is that a country is defeated in its nearest boundaries with enemy where it is more powerful and forceful than other places.

Therefore, mentioning the phrase: /fī ’adnal ’ard/ (in a near land) is a hint to the importance of this defeat, and predicting the triumph of the defeated party during a few years in future is of a greater magnificence and it is not predictable but by the way of miracle.

Then the verse adds:

“… but they, after being defeated, will soon be victorious,”

The Qur’ānic sentence /sayaqlibūn/ (they will soon be victorious) was enough for stating the purpose definitely, but the sentence /min ba‘d-i-qalabihim/ (after being defeated) has particularly been added to it in order that the importance of this victory becomes more manifest, because when a defeated group can overcome the enemy in its nearest and strongest boundaries and specially during a short time, it is something unexpectedly, and the Qur’ān explicitly predicts this event.

****

Then, through the next holy verse, the Noble Qur’ān states the approximate years of its occurrence, but saying:

“With in a few years. …”

And we know that the Arabic word /bid‘/ means a figure at least ‘three’ and at most ‘nine’.

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If we see that Allah (s.w.t.) predicts the future, it is because everything and every affair is in His authority whether before victory or after the victory of this defeated nation. The verse says:

“… To Allah belongs the Command before and after, …”

It is evident that everything being in Allah’s authority and by His command does not hinder our freedom and will for effort and endeavour and striving in the path of obtaining our aims. In other words, this phrase does not intend to negate the authority of others, but it intends to make this matter clear that it is He Who is Mighty by Essence and is the absolute Owner, and whoever possesses anything he has it from His side.

Then the verse implies that if today that the Romans failed and the polytheists became happy, on that day when the Romans overcame the believers would become happy. The verse continues saying:

“… and on that day the believers shall rejoice.”

****

Yes, by Allah’s help they will be happy. The next Holy verse announces:

“With the help of Allah, He helps whom He pleases, and He is the Mighty, the Merciful.”

Upon the objective meaning of the sentence: “On that day the believers shall rejoice”, the commentators have delivered different ideas. Some of them have said that this rejoice is because of Roman’s victory, though they themselves were in the row of pagans, too, but since they had heavenly Book their victory over the Zoroastrians, who were polytheists, was one stage of victory of ‘Monotheism’ over ‘polytheism’.

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Some other commentators have added that the believers became happy for they took this event as a good omen and as an evidence for their victory over the polytheists.

Or their happiness was for the sake that the greatness and truthfulness of the decisive prediction of the holy Qur’ān, which itself was counted as an important spiritual victory for the Muslims, appeared on that day.

This probability does not seem so far that the Roman victory was simultaneous with one of the Muslims’ victories over the polytheists in particular that some of the statements of the commentators indicate that this victory was simultaneous with the victory of the ‘Badr’ or with the peace agreement of Hudaybiyyah which was counted a great victory. In particular that the application of “With the help of Allah’ is in consonant with this meaning, too.

In short, the Muslims became happy from different points of view on that day because of the victory of the ‘People of the Book’ over the Zoroastrians, which was a scene of the victory of Monotheism against polytheism.

This happiness was because of spiritual victory for the appearance of the miracle of the Qur’ān. Or it was for the sake of its simultaneous victory of Muslims, probably the peace of Hudaybiyyah or one of other conquests of the Muslims.

****

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}6{ وَعْدَ اللَّهِ لاَ یُخْلِفُ اللَّهُ وَعْدَهُ وَلَکِنَّ أَکْثَرَ النَّاسِ لاَ یَعْلَمُونَ

6. “(This victory is ) Allah’s promise! Allah does not fail His promise, but most people do not know.”

}7{ یَعْلَمُونَ ظَاهِراً مِنَ الْحَیَاةِ الدُّنْیَا وَهُمْ عَنِ الأَخِرَةِ هُمْ غَافِلُونَ

7. “They know (only) the appearance of the life of this world and they are heedless of the Hereafter.”

the people themselves are the cause of this negligence and heedlessness. It is just like that someone tells us “You neglected me from this thing”; and in answer to him we say: “You yourself neglected”. That is, you yourself were the cause of negligence.

At the end, one of the ways of proving the miracle of the Qur’ān is the prediction of the Qur’ān, one of which is clearly mentioned in these very verses. Through a few verses and with kinds of emphasis, the Qur’ān informs of a great victory in a few later years for a defeated army and introduces it as a promise of Allah which never fails.

From one side, the Holy Qur’ān predicts the reality of the victory itself, by saying: “… but they, after being defeated, will soon be victorious.”(1)

From another side, it informs of another victory for the Muslims against the pagans simultaneous with it.

And, from the third side, the noble Qur’ān declares that this event will happen in a few future years.

In the fourth side, with two emphases, the Qur’ān confirms the decisiveness of the promise of Allah: “(This victory is) Allah’s promise! Allah does not fail His promise, …”(2)

The history indicates that it was before nine years that these two events happened: the Romans won a new separate war against Iranians, and at the same time the Muslims, by the peace of Hudaybiyyah (and according to a tradition in the Battle of Badr), obtained a considerable victory against the enemies.

****

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Principally, the thought of a godly and faithful person is very different from that of a materialist or a polytheist.

A believer, according to his Monotheistic belief, thinks of the world as the creation of Allah, the Wise, the Aware, Whose all deeds are done accurately and regularly. For this reason, he believes that the world is a collection of some exact secrets and mysteries. Nothing is simple in this world. All the words of this Book are expressive and meaningful.

This Monotheistic belief tells him not to simply pass by any event and any matter, because the simplest problems may be the most complicated ones.

He always observes the depth of the things of this world and does not suffice to the appearance of the world. He has learnt this lesson in the school of monotheism. He considers a great aim for the world and he sees all things inside the circle of that aim; while an ordinary faithless person considers the world as a collection of events which have no aim, and he does not think but about its outward. In principle, he does not consider any innate and depth for it. Is it possible that we consider a depth and magnificence for a book which contains of only some lines that a little child have created on its pages with his own hand without having any aim?

According to some of the great scientists of the natural science, all those scientists who have contemplated about the system of the world have a sort of religious thought.

****

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}8{ أَوَلَمْ یَتَفَکَّرُوا فِی أَنفُسِهِم مَا خَلَقَ اللَّهُ السَّمَاوَاتِ وَالأَرْضَ وَمَا بَیْنَهُمَآ إِلاَّ بِالْحَقّ ِ وَأَجَلٍ مُّسَمًّی وَإِنَّ کَثِیراً مِنَ النَّاسِ بِلِقَآءِی رَبّ-ِهِمْ لَکَافِرُونَ

8. “Have they not pondered upon themselves? Allah did not create the heavens and the earth and what is between them but with truth and (for) an appointed term? And verily most of the people are deniers of the meeting of their Lord (at the Resurrection).”

will be well familiar with these two things: that, firstly, the world has been created on the basis of truth, and it contains some systems which prove the existence of a complete wisdom and power with the creator of this world.

Secondly, this world goes toward downfall and destruction; and in view of the fact that it is impossible that the Wise Creator has created it in vain, this is an evidence that after this world there is another world which is the eternal abode, else the creation of this world, with all its things created only for a few days of life, would be meaningless, and by this we find out the existence of the Hereafter.

Thus, a careful observation in the regularity and legitimacy of this world leads to the existence of its origin, and a careful attention to its having ‘an appointed term’ is an evidence to the ‘Resurrection’. (Be careful)

That is why, at the end of this holy verse the Qur’ān adds:

“… And verily most of the people are deniers of the meeting of their Lord (at the Resurrection).”

Either the pagans are principally deniers of Resurrection, as the verses of the Qur’ān have repeatedly narrated from their tongue who used to say: When we have become dust, shall we certainly be brought forth again? This is impossible! This is evident that its talker is mad. (Sura Ar-Ra‘d, No. 13, verse 5; Sura Al-Mu’minūn, No. 23, verse 35; Sura An-Naml, No. 27, verse 67; and Sura Ghāf, No. 50, verse 3)

Or they do not deny it by their tongues, but their deeds are so polluted and shameful that they indicate that they do not believe in Resurrection, because if they believed they would not be so mischievous and corrupt.

By the Qur’ānic phrase /fī ’anfusihim/ (upon themselves) it is understood that they should study about the secrets of their selves, as Fakhr-Rāzi has said in his commentary, but the

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purpose is that they may contemplate upon the creation of the heavens and the earth from inside of their selves and souls by the way of intellect and conscience.

The Arabic word /bil haqq/, applied in this verse, may have two meanings: one is that creation is accompanied with truth, law, and regularity. The second is that the aim of creation is a true aim, and, of course, these two recent commentaries do not contrast with each other.

As we have repeatedly said in this commentary, the Qur’ānic phrase /liqā’-i-rabbihim/ (meeting of their Lord) means Hereafter and Resurrection where the curtains will be removed and, by inner intuition, man will know Allah with His greatness.

****

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}9{ أَوَلَمْ یَسِیرُوا فِی الأَرْضِ فَیَنظُرُوا کَیْفَ کَانَ عَاقِبَةُ الَّذِینَ مِن قَبْلِهِمْ کَانُوا أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَارُوا الأَرْضَ وَعَمَرُوهَآ أَکْثَرَ مِمَّا عَمَرُوهَا وَجَآءَتْهُمْ رُسُلُهُم بِالْبَیّ-ِنَاتِ فَمَا کَانَ اللَّهُ لِیَظْلِمَهُمْ وَلَکِن کَانُوا أَنفُسَهُمْ یَظْلِمُونَ

9. “Have they not travelled in the earth and seen how was the end of these before them? They were stronger than them in strength, and they ploughed up the earth and cultivated it more than they themselves have cultivated it; and their messenger came to them with clear proofs (miracles) (which they rejected, to their own destruction); so Allah would never deal with them unjustly, but they dealt unjustly with their own selves.”

former nations (who are mentioned) in the Qur’ān”.(1) However, the Qur’ān in this verse says:

“Have they not travelled in the earth and seen how was the end of these before them? …”

These nations are those who had a better power than these ones and who had changed the land and had flourished it more than that they did. Here is what the verse says:

“… They were stronger than them in strength, and they ploughed up the earth and cultivated it more than they themselves have cultivated it; …”

Divine messengers came to them with clear miracles, but they showed stubbornness and did not submit to the Truth and, consequently, they encountered the painful chastisement of Allah. The verse continues saying:

“… and their messenger came to them with clear proofs (miracles) (which they rejected,

to their own destruction); …”

“… so Allah would never deal with them unjustly, but they dealt unjustly with their own selves.”

In fact, the holy Qur’ān here points to those nations who, comparing the polytheists coeval with the Prophet (p.b.u.h.), were considerably stronger than these people from the point of power, bodily strength, and finance, and it explains their painful end as a lesson for these people.

The Qur’ānic phrase: /’aθār-ul-’ard/ (they ploughed up the earth) may refer to ploughing the earth for farming and planting trees, or digging it for streams and irrigation systems, or preparing the land for building high buildings, or all of these

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affairs, for this phrase has a vast concept which encompasses these things which are the preliminary of cultivation.(1)

And since in the world of that day the utmost power was in the hand of those who were more developed from the point of agriculture and had considerably progressed in constructing buildings, the superiority of those nations, comparing the polytheists of Mecca whose ability, from this point of view, was very limited is made clear.

Yet, those nations, with all their power and abilities, when they rejected the Divine revelations and denied their messengers, could not escape from the grips of divine punishment, then how can you escape?

These painful punishments are the fruit and sequence of their own deeds. They themselves did unjustly against their own selves and Allah would never deal with them unjustly.

****

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}10{ ثُمَّ کَانَ عَاقِبَةَ الَّذِینَ أَسَآءُوا السُّوأَی أَن کَذَّبُوا بِاَیَاتِ اللَّهِ وَکَانُوا بِهَا یَسْتَهْزِئُونَ

10. “Then evil was the end of those that did evil, for they belied the signs of Allah, and at them they used to mock.”

distance from Faith and piety a day after another and, at last they reached the stage of infidelity.

This verse, with the same concept that was described in the above, was also mentioned in the famous sermon of Hadrat Zaynab (a.s.), the brave woman of Karbalā, that she delivered in Syria in front of Yazīd.

When Hadrat Zaynab (a.s.) observed that Yazīd, by saying some blasphemous words and reciting those famous poems, which showed his disbelief in the basis of Islam, was mocking everything, after praising Allah and greeting to the Prophet (p.b.u.h.), she clearly said: “It is not wonderful that today, by these poems, you deny Islam and Faith, and you tell your polytheistic ancestors, who were killed in the Battle of Badr by Muslims, that you wish they were here and would see that you have taken vengeance from the family of Banī Hāshim. It is the same thing that Allah (s.w.t.) has said and announced that the sinners will finally belie the signs of Allah. …”

She said many things in this regard. (For more explanation, you can refer to Bihār-ul-’Anwār, Vol. 45, P. 157)

****

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verses complete the discussions stated in the former verses about the Resurrection. At first, the Qur’ān says:

“Allah originates the creation, then reproduces it, then unto Him you shall be returned.”

The subject of Resurrection, which has also been mentioned in some other verses of the Qur’ān, has been stated through a short and expressive reasoning. The Qur’ān implies that the same One Who had the ability of originating the creation, has also the ability of bringing Resurrection forth, as well as the law of justice, and also the Divine Wisdom requires that this creation should be reproduced.

The Qur’ānic sentence: “… then unto Him you shall be returned” points to this fact that after this life, in Hereafter, all of you return to the Divine Court and to His reward and His compensation. And more than that, those believers who have come in the path of perfection of Allah will also go forth in their perfection toward infinite and toward the Pure Essence of Allah.

In the next verse, the state of the guilty in Hereafter has been illustrated as follows:

“And On the Day when the Hour will come, the guilty shall be in despair.”

However, on that Day, the guilty are right to be in despair and sorrow, because they neither have brought any faith and righteous deed with them into the resurrection plain, nor have they any helper, nor it is possible for them to return to the world and compensate their past faults.

****

Therefore, in the next verse, the Qur’ān says:

“And these shall not be for them any intercessors from among their ‘partner gods’ …”

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These are the same idols and the objects of worship that whenever these idolaters were asked why they worshipped them, they used to say: “… these are our intercessors with Allah. …”(1)

In Hereafter, they will surely understand that there is neither any peculiarity nor profit in these worthless hollow objects of worship.

It is for this reason that they will disbelieve in the objects of worship that they had associated them with Allah and they will hate them. The verse continues saying:

“… and they shall disbelieve in their partners.”

Why should they not disbelieve in them? These objects of worship not only do not solve any problem for them, but also, as the Qur’ān claims, they will belie them and say: “… they were not unto us worshipping.”(2)

And worse than this is that these objects of worship will be some enemies for their worshippers, as Sura Al-’Ahqāf, No. 46, verse 6 says: “And when mankind are mustered (at the Resurrection) they will be hostile to them and deny that (men) had worshipped them.”

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}14{ وَیَوْمَ تَقُومُ السَّاعَةُ یَوْمَئِذٍ یَتَفَرَّقُونَ

}15{ فَاَمَّا الَّذِینَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ فِی رَوْضَةٍ یُحْبَرُونَ

}16{ وَأَمَّا الَّذِینَ کَفَرُوا وَکَذَّبُوا بِاَیَاتِنَا وَلِقَآءِی الأَخِرَةِ فَأُوْلَئِکَ فِی الْعَذَابِ مُحْضَرُونَ

14. “And on the Day when the Hour will come, that Day they shall be divided;”

15. “And as for those who believed and did righteous deeds, they shall be made happy in a garden (of Paradise).”

16. “And as for those who disbelieved and rejected Our signs and the meeting of the Hereafter, those shall be arraigned into the chastisement.”

in the face, and since the hearts of the people of Paradise are so full of rejoice and happiness that its effects appear in their whole entity, this meaning has been used concerning them.

The Arabic term /raudah/ is called to a place where there is plenty of water and trees; that is why the green gardens are called /raudah/. The reason why this word has been used in its indefinite Arabic form here, it is for veneration and dignifying it. That is, they will be in affluence inside the best and the most beautiful and joyful gardens of Paradise.

****

Then, in the next verse, it says:

“And as for those who disbelieved and rejected our signs and the meeting of the Hereafter, those shall be arraigned into the chastisement.”

It is interesting that the Qur’ān, qualifying the people of Paradise, uses the word /yuhbarūn/ (are made happy) which is the sign of their full consent, while the word /muhdarūn/ (they will be arraigned) is used concerning the people of Hell, which is an indication to their utmost dislike and unhappiness, because to be arraigned is used in the instances that are done against the inner desire of man.

Another point, which is mentioned about the people of Paradise, is both ‘Faith’ and ‘righteous deed’, while, concerning the people of Hell, the Qur’ān suffices to mentioning only their lack of Faith which leads to both the rejection of Divine signs and Resurrection. This points to the fact that, for entering into Paradise, mere Faith is not enough and righteous deed is also necessary. But for entering into Hell only disbelief is enough though the one has not committed any other sin, since disbelief itself is the greatest sin.

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However, ’Ibn-i-Manzūr in ‘Lisān-ul-‘Arab’ says: “The Arabic word /sā‘at/ is an appellation for the time when the Blast of the end of the world is blown and suddenly all will die, and it is also a name for the time when people will be raised in Hereafter. This name has been chosen for the end of the world and for the occurrence of Resurrection, for the sake that by the first Blast, that Allah has pointed out in Sura Yāsīn, No. 36, verse 29, saying: “It was no more than a single mighty Blast, and behold! They were like ashes quenched and silent”, everybody will suddenly die, (and by the second Blast they will suddenly stand up and the Hereafter will be set).

Zubaydī in Tāj-ul-‘Arūs narrates from some commentators that /sā‘at/ is of three kinds: 1) ‘Sā‘at-ul-Kubrā’ (the great hour) which is the Day of Resurrection when people will be quickened for reckoning. 2) Sā‘at-ul-Wustā (the middle hour), the day of sudden death of the people of one age (by the Divine punishments and by the chastisements for some people who are not amendable). 3) Sā‘at-us-Suqrā (the lesser hour), the day of everyone’s death.

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}17{ فَسُبْحَانَ اللَّهِ حِینَ تُمْسُونَ وَحِینَ تُصْبِحُونَ

}18{ وَلَهُ الْحَمْدُ فِی السَّمَاوَاتِ وَالأَرْضِ وَعَشِیّاً وَحِینَ تُظْهِرُونَ

17. “So glory be to Allah, when you enter the evening and when you enter the morning.”

18. “And to Him belongs praise in the heavens and the earth, and at nightfall and when you are at midday.”

“… and at nightfall …” and at the decline of noon: “… When you are at midday.”

But praise of Allah has been generalized from the point of place and it has encompassed the expanse of the heaven and the earth.

The announcement of these four different times cited in the abovementioned verses may be an allusion of the constance and permanence of glorification; as we may say: ‘Take care of so and so every morning and evening’ (which means always and at any time).

It is also necessary to be mentioned here that the Qur’ānic sentences: ‘glory be to Allah’ and ‘to Him belongs praise’ can be a statement of glorification and praise from the side of Allah, as in Sura Al-Mu’minūn, No. 23, verse 14 He says: “… So blessed be Allah, the Best of the creators”.

And this glorification and praise may be in the sense of command, which means: do glorify and praise Him. This meaning seems nearer to the fact that the above verses are as a command to all servants so that they glorify and praise Allah every morning and evening as well as every noon and night by prayer and other than that in order to wipe out the effects of polytheism and sin from their hearts and souls.

The Prophet (p.b.u.h.) in a tradition said: “Whoever recites these two holy verses and the verse after them in the morning whatever (of virtues) is lost from him on that day will be recompensed, and whoever recites them at the beginning of night whatever is lost from him at night will be recompensed.”(1)

****

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}19{ یُخْرِجُ الْحَیَّ مِنَ الْمَیّ-ِتِ وَیُخْرِجُ الْمَیّ-ِتَ مِنَ الْحیّ ِ وَیُحْیِ الاَرْضَ بَعْدَ مَوْتِهَا وَکَذَلِکَ تُخْرَجُونَ

19. “He brings forth the living from the dead and brings forth dead from the living, and gives life to the earth after its death, and thus shall you bed brought forth.”

Then, as for the ‘coming out the living from the dead’ concerning the dead lands, which is repeatedly emphasized on in the Holy Qur’ān for the subject of Resurrection, is clear for everybody that the land turns to be dead in winter when neither there grows any plant on it nor does any flower smile, nor does any blossom blow. But in spring, with the change of weather, and by falling the life giving drops of rain, there will be a movement in the land: plants grow everywhere, flowers smile, and blossoms will appear on the trees; and this is the scene of Resurrection that we see in the world.

Then, as for coming out the dead from the living, which is not any thing concealed, either. It is seen that over the globe always the trees change into bare wood, or human beings and animals lose their life and become dead bodies.

But, concerning ‘coming out the living from the dead’, some commentators have rendered it into as coming out men and animals from sperm drop, while some others of them have rendered it into the birth of believers from disbelievers, and some into waking up from sleep. But the outward of the verse denotes that the main meaning of the verse is none of these meanings, because sperm drop itself is a living creature; and the subject of faith and disbelief is something from the parts inside of the holy verse not outward of it.

The outward of the verse means that Allah brings forth the living creatures from the dead and He changes the dead into living creatures.

According to the assured science of today, at least in the laboratories and daily observations of human beings, there have been seen no instances that living creatures would be produced by inanimate beings, but the living beings always are produced from egg, seed or sperm drop of other living beings. But certainly at the beginning, when this dust globe was wholly

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a fiery globe, there existed no living creature. Later, in some particular conditions, that science has not properly discovered it yet, by a great evolution, some living creatures come into being from some inanimate things. This matter, of course, cannot be seen in the present conditions of the earth as far as it is available in man’s knowledge. (Yet, under some conditions in the depth of oceans this evolution may occur at the present time, too.) But what is sensible and completely tangible for us is that the inanimate beings are constantly absorbed to become as a part of living creatures’ bodies and wear the clothing of life. Neither of water and food we have is a living being, but when they arrive inside our body they change into some living beings, and some new cells are added to the cells of our body and, for example, by this very way a little child changes into a powerful young man with a strong body.

Is this not bringing forth the living from inside of the dead, or the living from dead?

Therefore, it can be said that in the system of the world of nature ceaselessly life comes out from death and death comes out from life. For this very reason the Lord, Who is the Creator of nature, is able to give life to the dead in the next world.

Of course, as we said before, the abovementioned verse have some other commentaries, too, from the spiritual point of view, including: the birth of some believers from disbelievers, disbelievers from believers, coming forth of learned ones from ignorant one, and ignorant ones from learned ones, and good doers from evildoers, and evildoers from good doers. These meanings have been mentioned in some of the Islamic narrations, too.

Again, these meanings may be among the innate meanings of the verse, because we know that the verses of the Qur’ān have both outward and inward meanings. And, also, death and life

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may have a vast and conclusive meaning which encompasses both the material aspect and the spiritual aspect.

Upon the commentary of the Qur’ānic sentence: “… gives life to the earth after its death, …” Imam Musa-ibn-Ja‘far (a.s.) through a tradition says: “The purpose of it is not that He will make the land alive by the rain, but Allah will raise some men to establish justice and the earth will become alive by means of justice. (Do know that) the establishment of justice in the earth is more beneficial than forty days of rainfall.”(1)

It is clear that when the Imam (a.s.) says the purpose is not rainfall, it is a negation of exclusiveness; that is, the verse should not be limitedly rendered into rain, because the spiritual giving life to the earth by means of justice is also more significant than rainfall.

****

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verses are about the introversive verses (the signs of Allah in the man’s self, and three verses are about extroversive verses, (the signs of the greatness of Allah outside of man’s self), and one verse talks about both of them.

It is interesting that the verses which begin with this sentence are not more than eleven that seven of them have occurred in this very Sura, Ar-Room, and two verses are mentioned in Sura Fussilat, No. 41 (verses 37 and 38), and two verses are in Sura Shawrā, No. 42, (verses 29 and 32). All of these eleven noble verses are truly as a complete collection about Monotheism.

Before beginning the commentary of these verses, it is necessary to mention that though what is stated in these verses, at first, is understandable for almost all people, but by the development of man’s knowledge in every field some new points are gradually revealed to the scientists, a part of which will be pointed out through the commentary of these verses.

At first, here the Qur’ān refers to the creation of man for whom is the first and the most important merit of Allah. It says:

“And one of His signs is that He created you from dust, and then, behold, you are human beings scattered (in the world).”

In this verse two signs of the greatness of Allah (s.w.t.) are pointed out: one is the creation of man from dust, which may be a hint to the creation of the first man, i.e. Adam, or the creation of all humankind from dust, because foodstuff, which constructs the man’s being, directly or indirectly, is wholly taken from dust.

The second matter is the increase of man and that Adam’s children are scattered throughout the earth. If the speciality of scattering human beings were not created in Adam’s offspring,

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man would be destroyed soon and his posterity could be vanished.

Verily, how far is the distance between the dust and the man with these delicacies!

If we compare the delicate curtains inside the eye, which are more delicate, sensitive and tender than a petal, or the extraordinary delicate and sensitive cells of mind, with dust we will then understand how Excellent is the Lord Who has applied an amazing power to produce such sensitive, exact, and worthy systems from dust, a dark and worthless matter?

Dust itself has neither light, nor warmth, nor beauty, nor freshness, nor movement, but it is the origin of man with these wonderful qualities. The One Who, from such a dead being that is counted as the lowest beings, produces a wonderful living creature such as man, is worthy of any kind of praise for this His endless power and knowledge: “… Blessed be Allah, the Best of the creators.”(1)

By the way, this statement points to this fact that there is no difference between human beings and the origin of all of them is one thing. All human beings have an unbreakable relation with dust and, naturally, they all will finally return to the dust, too.

It is noteworthy that in the Arabic language the word /’iŏā/ is usually used for the things which often suddenly occur. The application of it here may point to the fact that Allah gave such an ability of proliferation to man that in a short time suddenly his progeny scattered throughout the world and brought the organized human society into being.

****

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}21{ وَمِنْ ءَایَاتِهِ أَنْ خَلَقَ لَکُم مِنْ أَنفُسِکُمْ أَزْوَاجاً لّ-ِتَسْکُنُوا إِلَیْهَا وَجَعَلَ بَیْنَکُم مَوَدَّةً وَرَحْمَةً إِنَّ فِی ذَلِکَ لاَیَاتٍ لِقَوْمٍ یَتَفَکَّرُونَ

21. “And of His signs is that He crated spouses for you from yourselves, that you may repose in them, and He has set between you love and mercy; verily there are signs in this, for a people who reflect.”

Verily the existence of spouses with this special quality, which is the cause of tranquillity of their lives, is counted one of the great bounties of Allah, because these two genders are complementary of each other and each generally causes the mirth, fruitfulness, and development of the other, so that every one of them is imperfect without the other. And it is natural that there should be such an honourable attraction between a being and its complement.

From this statement we can conclude that those who turn away from this Allah’s way of treatment have an incomplete life, because one of their developing stages has stopped, (except that some particular conditions and a necessity truly requires that one remains single).

However, this tranquillity is from the point of both body and spirit, and from the point of both individual and social.

The sicknesses, which happen to the man’s body because of the abandonment of marriage, are not deniable.

Also, the lack of spiritual equilibrium and the psychological uneasiness, which the single persons are faced with, are, more or less, clear to everybody.

From the social viewpoint, the unmarried persons feel responsibility less than others and, for this reason, suicide is more common among them than among others, and they commit horrible crimes more than others, too.

When a person turns from the stage of celibacy into the stage of family and married life, he finds a new personality in him and feels a further responsibility; and this is the meaning of feeling tranquillity under the light of marriage.

The issues of ‘love’ and ‘mercy’, in fact, are the ‘clay’ and the ‘adhesive substance’, of constructional materials of the human society, because a society is formed by each one of the individuals of human beings, like a huge and glorious building

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which is made of brakes and pieces of stone. If these separate individuals, and those different parts do not relate to each other and combine with each other, there will not appear a ‘society’ or ‘a building’. He, Who has created man for social life, has provided this necessary relation in his soul, too.

There may be some differences between the meaning of the Arabic words /mawaddat/ (love) and /rahmat/ (mercy, as follows:

1- ‘Love’ is the motive of relation and communication at the beginning, but at the end, when one of the two spouses may become so weak that can not give any service, ‘mercy’ substitutes it.

2- ‘Love’ is used concerning the adults who are able to serve each other, but little children and babies are fostered under the shadow of ‘Mercy’.

3- ‘Love’ is often mutual, but ‘mercy’ is unilateral and is done as an act of donation and altruism, because for the existence of a society the mutual services, the source of which is love, are sometimes necessary, and sometimes free services are needed, which require ‘donation’ and ‘mercy’.

This verse, of course, states ‘love’ and ‘mercy’ between two spouses, but this probability also exists that the application of the Qur’ānic word /baynakum/ (between you) refers to all human beings, and ‘two spouses’ is counted of its clear extensions, since not only the family life but also the life in the whole human society is not possible without these two principles: ‘love’ and ‘mercy’. So, the destruction of these two relations, and even with their weakness and scantiness, brings thousands of calamities, unhappiness, and social uneasiness.

****

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}22{ وَمِنْ ءَایَاتِهِ خَلْقُ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفُ أَلْسِنَتِکُمْ وَأَلْوَانِکُمْ إِنَّ فِی ذَلِکَ لاَیَاتٍ لِلْعَالِمِینَ

22. “And of his signs is the creation of the heavens and the earth, and the variety of your languages and your colours; verily there are signs in this for the learned.”

knows how many stars exist in all galaxies, the number of which is not known to anyone yet.

Also, the more the natural sciences, geology, botany, zoology, anatomy, physiology, psychology and its branches develop, the more new wonders are discovered about the creation of the earth, each of which is a sign out of the signs of the greatness of Allah.

Then the words of the verse tend to speak about one of the great introversive signs, when it says:

“… and the variety of your languages and your colours;…”

No doubt, without knowing individuals, the recognition of social life of human beings is impossible. If it happens that one day all the members of humankind have the same form, the same feature, and the same size, on the same day the regularity of their life will be disturbed. Neither father, child and spouse is recognized from strangers, nor criminal from innocent, nor debtor from loaner, nor commander from the submissive, nor the boss from employee, nor host from guest, nor friend from enemy. Then, what a wonderful tumult appears!

Sometimes this case happens concerning the twins who are completely similar to each other, and there appear so many difficulties in their relations and communications with other people. We have heard that one of the similar twins once was sick and the Mother gave the medicine to the other. Therefore, in order to organize the human societies, Allah has made the sounds and colours different.

As Fakhr-i-Rāzī in the explanation of the verse under discussion says: the cognition of a person by another person should be performed either by the eyes, or by the ears. For recognition Allah has created eyes, colours, faces, and different shapes, and for the recognition by the ears He created difference in songs, tones and sounds so that no one can find two persons

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in the world whose features and tones of sound are the same from all points of view, i.e., the man’s face which is a small limb, and the tone of his sound, which is a simple matter, by Allah’s power, are produced in many billions of different shapes, and this is among the signs of His greatness.

Of course, there is also another probability, to which some great commentators have pointed out, that the difference of languages means the difference in languages such as Arabic, Persian, and the like; and the difference of colours refers to the difference of races that every one of them has a colour.

However, the Arabic word /’ixtilāf/ (variety) can have a vast meaning which envelops both this commentary and the previous commentary, and whichever meaning it may have, this variety in creation testifies to His greatness and Power.

In his encyclopaedia, Farīd Wajdī narrates from Newton, the famous western scientist, who said: “Do never doubt about the Creator of the world, Allah, because it is not rational that necessity and cause and effect without sense alone be the leader of existence, since necessity in any place and any time can not be considered that these various heavens and colourful creatures are issued from Him. And it is not possible that the existence, with its system, order of its parts, and the needed proportions consistent with the changes of time and place, appear, but all these affairs must certainly originate from a source which has Knowledge, Wisdom, and Will.”(1)

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

“… verily there are signs in this for the learned.”

The reason of it is that the learned ones are aware of these secrets more than other people.

****

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}23{ وَمِنْ ءَایَاتِهِ مَنَامُکُم بِالَّیْلِ وَالنَّهَارِ وَابْتِغَآؤُکُم مِن فَضْلِهِ إِنَّ فِی ذَلِکَ لاَیَاتٍ لِقَوْمٍ یَسْمَعُونَ

23. “And of His signs is your sleeping by night and day and your seeking after His grace; verily there are signs in this for a people who hear.”

obtained, and man finds a sort of liveliness, mirth, and new strength in him.

Admittedly, if sleep did not exist, the man’s spirit would become faded and worn out very soon and before long senility and infirmity would meet him. That is why a suitable and calm sleep is usually the cause of health, prolongation of lifetime and duration of the youth cheerfulness.

It is noteworthy that, firstly, the word ‘sleeping’ has been stated before the Qur’ānic phrase ‘seeking after His grace’ which in the verses of the Qur’ān means: struggle for sustenance. This indicates that sleeping is considered as a foundation for it, since without having enough sleeping ‘seeking after His grace’ is difficult.

Secondly: it is true that sleeping usually happens at night, and struggle for ways of making a living is done during the day, but it is not so that man can not change this program when it is necessary. Allah has created man in a way that he can change his sleeping program and adapts it with his own necessities and needs. The application of ‘your sleeping by night and day’ seems to be a hint to this very point.

No doubt the main program of sleeping relates to night, and for the sake of the rest emerged from darkness, night consists of a special precedence in this respect. But sometimes there may appear some circumstances in man’s life that, for example, he has to travel by night and sleeps and rests during the day. What kind of difficulties would there happen if the program of arranging the time of sleeping were not at the disposal of man?

In our age, in particular, when many of the manufacturing, healing and medical institutes have to ceaselessly work during day and night and their cessation is impossible and, therefore, the employees and workers are busy working in three shifts,

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the importance of the above subject is more manifest than any other time.

The need of both body and spirit of man to sleeping is so much so that man can rarely bear not to sleep for a long time, and this length of time is not more than a few nights and days. That is why hindrance from sleeping has always been known as the most painful tortures by the tyrant and the arrogant. And also it is for this very reason that one of the effective ways of treating many human diseases is that the patience is made sleep deeply, and by this way they increase the might and ability of the patience.

Of course, no one can define a proper amount of sleeping as ‘the necessary amount of sleeping’ for all people. This matter depends on the age, and conditions of persons and also on their spiritual and bodily state. What is important is that ‘enough sleeping’ is that amount after which man feels that he is satiated from this point of view, just like when he feels he has been satiated by water and food.

This is also notable that besides the ‘length’ of the time of sleeping, its depth has also a special importance. It happens that one hour of a deep sleeping has the effect of several hours of superficial sleeping in reconstruction of man’s spirit and body.

Of course, where a deep sleeping is not possible for a person, a ‘slumber’ is also among the bounties of Allah, as Sura Al-’Anfāl, No. 8, verse 11, concerning the strivers of the Battle of Badr, mentions it, because in battlefield sleeping is often neither possible nor useful.

However, the bounty of sleeping and rest and tranquillity resulted from it, and also the strength and the mirth which appear after sleeping, are among the divine bounties that are describable by no statement.

****

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}24{ وَمِنْ ءَایَاتِهِ یُرِیکُمُ الْبَرْقَ خَوْفاً وَطَمَعاً وَیُنَزّ ِلُ مِنَ السَّمَآءِ مَآءً فَیُحْیِی بِهِ الاَرْضَ بَعْدَ مَوْتِهَا إِنَّ فِی ذَلِکَ لاَیَاتٍ لِقَوْمٍ یَعْقِلُونَ

24. “And of His signs is that He shows you the lightning for fear and for hope and that He sends down water from the heaven and gives life therewith to the earth after its death; verily there are signs in this for a people who understand.”

The dry and hot land, every spot of which seems dead, after receiving some refreshing drops of rain will become so alive and green that the effects of life are seen in it in the form of plants and flowers, and sometimes it is not really believable that this is the same former dead land.

At the end of the verse, as an emphasis, the Qur’ān says:

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

These are those who understand that there is a proper power in this accurate program, which leads it, and such a power can never be the effect of casual events, and blind and deaf necessities.

****

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}25{ وَمِنْ ءَایَاتِهِ أَن تَقُومَ السَّمَآءُ وَالأَرْضُ بِأَمْرِهِ ثُمَّ إِذَا دَعَاکُمْ دَعْوَةً مِنَ الأَرْضِ إِذَآ أَنتُمْ تَخْرُجُونَ

25. “And of His signs is that the heaven and the earth subsist by His command, then (after your death) when He summons you once (and) suddenly out of the earth, behold, you come forth.”

them is the complicated computation of equilibrium of the power of polarization.

Allah, the Mighty, the Great, has arranged this equilibrium so minute that they rotate millions of years in their own orbits without any deviation.

In other words, the previous holy verse referred to Unity of creation while this verse refers to the Unity of Lordship and contrivance.

The application of the Arabic word /taqūm/ (subsist) is a tender application which has been taken out of the states of man, because the best state of man’s states for continuing the activities is the state of subsisting in which he is able to fulfil all his needs and he dominates over all his surroundings.

The application of /’amr/ (command) here refers to Allah’s utmost power that for the continuation of life and order of this vast world only His command is enough.

By using the existence of the preparation of Unity for Resurrection, at the end of the verse the Qur’ān has turned the discussion to this subject, Resurrection, and says:

“… then (after your death) when He summons you once (and) suddenly out of the Earth, behold, you come forth.”

We have repeatedly seen in the verses of the Qur’ān that Allah proves the subject of Resurrection by emphasizing on His signs in the heaven and the earth, and also the verse under discussion is one of them.

The Qur’ānic phrase /da‘ākum/ (He summons you) points to this fact that as for the contrivance and the order of the world His one command is enough, for quickening of the dead, uprising, and Resurrection His one command is enough, too; specially with regard to the Qur’ānic sentence /’iŏā ’antum taxrujūn/ (behold, you come forth) wherein the Arabic word

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/’iŏā/ makes it clear that by one invitation everybody suddenly comes out.

By the way, the application of /da‘watan minal ’ard/ (He summons you once (and) suddenly out of the earth) is a clear indication to ‘the resurrection of the body’, meaning that on the Day of Resurrection man will be summoned from this earth. (Be careful)

and both of them are among the introversive verses, are the same.

And in the last verse, the matter is so evident that it needs not further explanation and emphasizing on understanding and contemplation.(1)

It is interesting that at first the Holy Qur’ān speaks of ‘reflection’ and then of ‘knowledge’, because contemplation is the foundation and preparation of knowledge. Next to it the words are about ‘the hearing ear’, since under the light of knowledge and awareness man is ready to hear and accept the Truth, as the Holy Qur’ān says: “… therefore give good news to my servants,” “those who listen to the word, then follow the best of it; …”(2)

And at the last stage, the words are about ‘wisdom’, because those who have a hearing ear will finally reach the stage of good understanding.

This point is also noteworthy that at the end of the first verse the Qur’ān refers to the creation of man and that his progeny have been scattered in the earth: “… then, behold, you are human beings scattered (in the world)”(3), and in the last verse the words are also about the man’s resurrection in the Hereafter, “… behold, you come forth.”

3- The concerning scientists have abundantly discussed about sleeping and its specialties, but it seems that its all parts and secrets have not been made manifest yet, and its whole complicated facts have not been revealed.

There is still a discussion among the scientists that what action and reaction happen in the body of man that in a moment suddenly a part of the activities of his mind and body stop and

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there appears a change throughout his spirit and body? Some believe that the main factor of sleeping is a ‘physical factor’. They believe that the circulation of blood from brain to other parts of the body causes this phenomenon to happen. In order to prove their own belief, they have used a special bed called ‘scale bed’ which distinguishes the circulation of the blood from brain to other limbs.

Some other scientists believe that the factor of sleeping is a ‘chemical factor’. They believe that at the time of effort and struggle there appear some poisons in the body, which cause a part of brain to stop working, and, as a result, man falls asleep. Then, when these poisons are absorbed by the body and are frustrated, the person awakes and gets up.

Some others believe in a nervous factor for sleeping. They say there is a special active nervous system in brain which works automatically and, as the result of tiredness, it temporarily stops working.

But concerning all of these various attitudes, there are many questions and ambiguous points the answers of which have not been clearly given yet, and sleeping has ever kept its mysterious feature.

One of the wonders of the world of sleeping, which some scientists have recently revealed, is that at the time of sleeping and temporarily stopping of a great part of mind, some of its cells, which must be called ‘the guardian cells’, will remain vigilant, and they never forget the recommendations that man gives them before the time of sleeping about the moment of vigilance so that, at the necessary time, they awaken the brain wholly and cause it to work.

For example, when the tired mother goes to bed at night while her suckling child is inside the cradle beside her, she involuntarily recommends this matter to her ‘guardian cells’,

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which are the communicator between soul and body, that whenever her child makes the least sound they would awaken her, but other sounds and noises are not so important for them. Therefore, a thunderbolt may not cause her to wake up. Those guardian cells have undertaken this important duty!

We ourselves have also experimented this matter that whenever we have decided to get up soon in the morning, or even in midnight, when we want to travel or pursue an important program and recommend this matter to us, often we wake up on time, while in other times we may remain in sleeping for hours.

In short, since sleeping is one of the spiritual phenomena, and spirit is a world full of secrets, it is not surprising that its all dimensions have not been made clear yet, but the more we contemplate upon it we will be more acquainted with the greatness of the Creator of this phenomenon.

All these statements were about sleeping, but there are a great deal of discussions concerning dream and to dream a dream a part of which was referred to in the commentary of Sura Yūsuf, No. 12.

4- The love of two spouses: Though the relation of a person with his parents and his brother is a genealogical relation, and it concerns to the relative deep roots while the relation of two spouses is because of a legal agreement, but many times it happens that the love and affection emerged from it precedes even the relative love of parents, and this, in fact, is the same thing that has been referred to in verses under discussion with the expressive sentence: “… and He has set between you love and mercy, …”

An Islamic tradition indicates that, after the Battle of ’Uhud, the Prophet of Islam (p.b.u.h.) told Jahish’s daughter:

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“Your uncle, Hamzah, became martyr.” She answered: “Verily We belong to Allah, and certainly unto Him shall we return. I want the recompense of this calamity from Allah.” But when she was informed of the martyrdom of her husband, she put her hand on her head and cried loudly: The Prophet (p.b.u.h.) said: “Nothing is equal to husband with a woman!”(1)

****

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}26{ وَلَهُ مَن فِی السَّمَاوَاتِ وَالأَرْضِ کُلٌّ لَّهُ قَانِتُونَ

}27{ وَهُوَ الَّذِی یَبْدَأُ الْخَلْقَ ثُمَّ یُعِیدُهُ وَهُوَ أَهْوَنُ عَلَیْهِ وَلَهُ الْمَثَلُ الأَعْلَی فِی السَّمَاوَاتِ وَالأَرْضِ وَهُوَ الْعَزِیزُ الْحَکِیمُ

26. “To Him belongs every being that is the heavens and the earth; all are subservient unto Him.”

27. “And He it is Who originates the creation, then He brings it back again, and it is easier for Him (than the first creation), and His is the Sublime Similitude in the heavens and the earth, and He is the Might, the Wise.”

The reason of this ownership is His divinity and Lordship. The One Who has created the beings from the beginning and has undertaken their management, surely He must be the essential owner, too, not other than Him.

And in view of the fact that all the beings of the world of existence are equal from this point of view, it makes clear that there is no partner for Him in ownership; even the polytheists’ imaginary objects of worship are totally owned by the Lord of sovereignty and they obey His command. By the way, it should be noted that the Qur’ānic word /qānit/ is derived from /qunūt/ which originally means: ‘obedience accompanied with humility’. (Mufradāt by Rāqib)

The holy Prophet (p.b.u.h.) in a tradition said: “Every time (the word) /qunūt/ (is mentioned) in the Qur’ān it means obedience.” But sometimes it is either genetic obedience and sometimes it is religious obedience.

Some commentators have rendered the word /qānitūn/ here into ‘being witnessed unto ‘Unity of Allah’ which, in fact, is the statement of one of the extensions of obedience, because giving witness to the Unity of Allah is a kind of obedience to Him.

****

In this verse the themes of Origin and Resurrection have been woven into each other. In the next verse, the Holy Qur’ān returns again to the subject of Resurrection and says:

“And He it is Who originates the creation, then He brings it back again, and it is easier for Him (than the first creation), …”

The noble Qur’ān has proved the subject of possibility of Resurrection with the shortest reasoning in this holy verse. It announces that you believe that the origin of creation belongs

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to Him, why does its return again, which is easier than that, not belong to Him?

The reason of its being easier than its originating at first is that: at the beginning there was nothing existed and Allah absolutely created it, while in returning something, at least, the main materials are present: a part of it is inside the dust of the earth, another part is scattered in the sky, and the only problem is to organize and to shape it.

Here, there is a point which must be noted, and it is from the window of our thought that something is easy and another one is difficult. For the Essence Who is infinite, being easy or difficult is the same. In principle, being difficult or easy is meaningful where a limited power is spoken of, that the possessor of that power can fulfil something well and easily, or rather with difficulty. But when the words are about an infinite power, being difficult or easy becomes meaningless.

In other words, taking the greatest mountains from the earth for Allah is as easy as taking a piece of straw.

And perhaps it is why that at the end of the holy verse the Qur’ān says:

“… and His is the Sublime Similitude in the heavens and the earth, …”

Its reason is that any complete description we consider for anything in the heavens and in the earth from the point of knowledge, power, ownership, greatness, graciousness, its most complete and perfect extension is with Allah, because all of beings have a limited scale of it, but His is unlimited. The attributes of all things are casual, but those of His are essential and He is the main source of all virtues. Even our words which are often used for stating our daily aims cannot describe His qualifications, as we already saw its example in the Qur’ānic word /’ahwan/ (easier).

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The abovementioned sentence is similar to what is said in Sura Al-’A‘rāf, No. 7, verse 180: “And to Allah belong the most beautiful names, so call on Him by them, …”, and in Sura Ash-Shaurā, No. 42, verse 11 Qur’ān says: “… there is nothing whatever like unto Him, …”

Finally, at the end of this holy verse, as an emphasis or as reasoning, it says:

“… and He is the Might, the Wise.”

He is Mighty and invincible but, in the meantime that He Has an infinite Power, He does not do anything undue and all His deeds are based on Wisdom.

****

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mentions a proof upon the negation of polytheism in the form of stating a parable. It says:

“He sets forth to you a parable relating to yourselves. …”

That parable is as follows:

“… Have you among those whom your right hands possess partners in what We have given you for sustenance, so that with respect to it you are alike, …”

So that you fear that they, independently and without your permission, interfere in your properties as you fear about free partners in your own properties or heritage. The above verse continues saying:

“… you fear them as you fear each other? …”

When you consider such a thing wrong concerning your slaves, who are in your casual possession, how do you take the creatures that are in Allah’s true possession as His partners? Or you count some prophets as Jesus (a.s.), or Divine angels, or some creatures as jinn, or idols made of stone and wood as the partners of Allah? What an ugly judgment and far from logic it is?

The casual owned objects, that may become free very soon and come in the same row with you (as Islam had designed it) they, as an owned one, never stand in the row of their owner and they have no right to interfere in his realm, then how the true owned ones whose whole entity belong to Allah, and it is impossible that this dependence be ceased, because whatever they have are from Him and without Him they are nothing, how have they chosen them as partners with Allah?

Some of the commentators have said that the verse refers to the words that polytheists of Quraysh mentioned at the time of Hajj rites when saying: /labbayk/, because in their Hajj rites they used to say: “O Allah! You have a partner that You are its owner as well as the owner of what it possesses.” (The

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Commentary of Majma‘-ul-Bayān, and Nūr-uth-Thaqalayn, under the verse)

It is obvious that, like other occasions of revelation, this occasion of revelation does not limit the meaning of the verse and, however, the verse is an answer to the whole polytheists and, taking their life which used to turn upon the pivot of slavery, it brings argumentation for them.

The application of the Qur’ānic phrase: /mā razaqnākum/ (what We have given you for sustenance) points to this matter that you are neither the true owner of these slaves nor the true owner of your properties, because all of them belong to Allah, yet you are not ready to transfer your own casual properties to your own casual slaves and accept them as your partners, while there will not appear any difficulty and impossibility from the genetic point, because the statement is upon the axis of authenticities.

But the difference between Allah and His creatures is a genetic difference which is invariable, and their taking partner is impossible!

On the other side, worshipping a creature is either because of its greatness, or for the benefit or harm that man gets from it, but these artificial objects of worship have neither that nor this.

For emphasis on being more careful of the content of this question, at the end of the verse the Qur’ān says:

“… Thus do We explain the signs in detail for a people who understand.”

Yes, by mentioning some clear parables from the inside of your life, the facts are reiterated in order that you contemplate and do not accept at least something for Allah, the Lord of the worlds, that you do not admit it for yourself.

****

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}29{ بَلِ اتَّبَعَ الَّذِینَ ظَلَمُوا أَهْوَآءَهُم بِغَیْرِ عِلْمٍ فَمَن یَهْدِی مَنْ أَضَلَّ اللَّهُ وَمَا لَهُم مِن نَاصِرِینَ

29. “Nay! Those who are unjust follow their low desires without any knowledge, so who can guide him whom Allah leaves astray? And they shall have no helpers.”

injustice is when something is put somewhere other than its own place).

They are also unjust to Allah’s creatures, because they have certainly restrained them from the path of benevolence and happiness which is the path of Monotheism.

They are unjust even to themselves, because they have destroyed the capitals of their existence, and they are in the wrong way.

By the way, this meaning is preliminary for the next sentence indicating that if Allah has let them be astray from the Path of Truth, it is for their injustice; as Sura ’Ibrāhīm, No. 14, verse 27 says: “… and Allah leaves the unjust to stray; …”

Thus, it is certain that those, whom Allah leaves to them and lets them alone, will not have any helper, as the verse announces:

“… And they shall have no helpers.”

So, in this way, the verse makes the evil end of this group clear. Why not? They have committed the greatest inequities when they have dismissed their wisdom and thought and have turned their backs to the light of knowledge by going to the darkness of low desires. It is natural that Allah negates His succour from them and leaves them in darkness so that there will remain no helper for them.

***

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}30{ فَأَقِمْ وَجْهَکَ لِلدّ ِینِ حَنِیفاً فِطْرَتَ اللَّهِ الَّتِی فَطَرَ النَّاسَ عَلَیْهَا لاَ تَبْدِیلَ لِخَلْقِ اللَّهِ ذَلِکَ الدّ ِینُ الْقَیّ-ِمُ وَلَکِنَّ أَکْثَرَ النَّاسِ لاَ یَعْلَمُونَ

30. “So set your face to the religion being upright, the nature (framed) of Allah, in which He has created mankind. There is no altering of Allah’s creation. That is the right religion, but most people do not know.”

“So set your face to the religion being upright, the nature (framed) of Allah, in which He has created mankind. There is no altering of Allah’s creation. …”

“… That is the right religion, but most people do not know.”

The Arabic word /wajh/ means ‘face’, and here the purpose of it is the innate face, and the face of the heart. Therefore, the objective meaning of it is not attention only by the face, but attention with the entire entity, because the face is the most important limb of the body and its symbol.

The Arabic term /’aqim/ is derived from /’iqāmah/ here in the sense of ‘to straighten’ and ‘to establish’.

The Qur’ānic word /hanīf/ is derived from /hanaf/ with the sense of inclining from falsehood toward the truth and from crookedness toward straightness and it is, of course, contrary to the Arabic word /janaf/ with the sense of inclination from straightness to aberration.

Therefore, ‘the religion upright’ means a religion which has inclined from crookedness, deviations, superstitions and aberrations toward straightness.

This sentence on the whole means that we must constantly turn our attention toward the religion which is far from any crookedness, the religion of Islam, the pure religion of Allah (s.w.t.).

The above verse emphasizes that the pure religion which is free from any polytheism is the religion that Allah has created in the nature of all human beings and it is a permanent and unchangeable nature, though a great deal of people do not pay attention to this fact.

The abovementioned verse points to some facts:

1. Not only theology but religion, as a general rule, and in all dimensions, is also something natural; and it must be so,

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because monotheistic studies tell us that there should be an agreement between the system of genesis and divine religion. Whatever is found in religion has certainly a root in nature, and whatever is in creation and man’s ego is a complement for the religious laws.

In other words, ‘genesis’ and religion are two powerful arms that act harmoniously in all fields. It is impossible that you find an invitation in religion the root of which is not in man’s nature; and it is impossible that there can be something in the depth of man’s entity but religion opposes it.

No doubt religion defines some limits and conditions for the leadership of nature so that it does not fall in the way of deviation, but it never struggle against the principle of natural demand, and it will guide it by means of a lawful way, else there will appear a contradiction between religion and creation which is not consistent with the basis of Monotheism.

In a more clear statement, never Allah, the Wise, does some contradictory deeds in a way that His creation command says: ‘Do’, and His religious command says: ‘Do not do’!

2. Religion in the form of a pure fact, and free from any pollution, exists in inside of the man’s soul, and deviations are some casual things. Therefore, the duty of Divine prophets is to wipe out these casual affairs and let the noble nature of man have possibility of development.

3. The Qur’ānic phrase: /lā tabdīla li xalqillah/ (there is no altering of Allah’s creation) and next to it the sentence: /ŏālika dīnul qayyim/ (that is the right religion) are two other emphases on the fact that religion is natural and the lack of possible change of this Divine nature, though, as the result of the lack of enough development, a lot of people are not able to comprehend this fact.

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It is also necessary to pay attention to this point that the Arabic term /fitrat/ is originally derived from /fatr/ in the sense of splitting something from its length, and in those instances it is used in the sense of ‘creation’, as if, at the time of the creation of beings, the curtain of non-existence were cleft and they appear.

However, from the first day that man comes into the world of existence, this Divine light is flaming inside his soul.

The Islamic traditions, which have been narrated upon the commentary of this holy verse, verify what was said in the above, which will be referred to later in addition to other discussions on the subject of Monotheism as being natural.

the Imam about the commentary of this verse, Imam said: “It is Islam”.(1)

A similar tradition from Imam Bāqir (a.s.) indicates that in answer to Zurārah, one of his learned companions, who had asked about the commentary of this verse, Imam (a.s.) said: “Allah set their nature on knowing Him.”(2)

A well known tradition narrated from the Prophet of Islam (p.b.u.h.) indicates that he said: “Every new born child is born with the nature of Islam, (a religion free from any polytheism) but the child will be brought up by his parents in a deviated way such as Jewish and Christianity.”(3)

Upon the commentary of this verse, Imam Sādiq (a.s.) also said: “The purpose of ‘nature’ is mastership (and accepting the leadership of the saints of Allah)”(4)

In the first sermon of Nahj-ul-Balāqah Amir-ul-Mu’minīn Ali (a.s.), in a short but expressive sentence, says: “… then Allah sent His Messengers and series of His prophets (one after another) towards them to get them fulfil the pledges of His creation, to recall to them His forgotten bounties, to exhort them by preaching, and to unveil them the hidden virtues of wisdom …”

According to the abovementioned narrations, not only ‘the knowledge of Allah’, but also the whole Islam, in an intensive form has been put in man’s nature, including Monotheism to the leadership of Divine leaders and true successors of the Prophet (p.b.u.h.), and even ‘the articles of the Practice of the Faith’.

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Therefore, according to the meaning mentioned in Nahj-ul-Balaqah, the prophets’ job is to get men fulfil their nature and to recall to them the forgotten bounties of Allah including the monotheistic fate and to unveil the treasures of wisdom which are covered and hidden inside the soul and thought of man.

It is interesting that the Qur’ān, through numerous verses, mentions the afflictions, difficulties, and painful events that may happen in man’s life as a preliminary factor for arousing and developing the religious sense, among them is that it says: “So when they ride in the ships they call upon Allah sincerely vowing worship (only) unto Him, and when He brings them safe to the land, they associate others (with Him)”.(1)

In this field, of course, we will explain more vastly when commenting on the next verse of this very Sura which is fairly similar to the verse of Sura Al- ‘Ankabūt.

****

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}31{ مُنِیبِینَ إِلَیْهِ وَاتَّقُوهُ وَأَقِیمُوا الصَّلاَةَ وَلاَ تَکُونُوا مِنَ الْمُشْرِکِینَ

31. “Turn you to Him, and fear Him, and perform the prayer and be not of the idolaters,”

addressee is the Prophet (p.b.u.h.), the real addressees, in fact, are all believers and all Muslims.

Next to the command of ‘turn’, the Qur’ān orders to piety, which is consistent of all Divine orders and prohibitions. It says:

“… and fear Him, …”

This Qur’ānic sentence means that we must fear to oppose His command. Then, among all His commands, the holy verse emphasizes on the subject of prayer and says:

“… and perform the prayer …”

Its reason is that prayer, with all its dimensions, is the most important program of struggling against polytheism and the most effective means for strengthening the foundations of Monotheism and Faith in Allah.

That is why, among all prohibitions, the verse emphasizes on ‘polytheism’, and says:

“… and be not of the idolaters,”

It says so because polytheism is one of the greatest sins and Allah may forgive any sin but He never forgives polytheism, as the Qur’ān says: “Verily Allah does not forgive that any thing should be associated with Him, and forgives what is besides that to whom He pleases; …”(1)

It is clear that the four commands mentioned in this verse all are as emphasis on the subject of Monotheism and its practical issues, irrespective of repentance; returning to Him, piety, establishing prayer, and avoiding polytheism.

****

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}32{ مِنَ الَّذِینَ فَرَّقُوا دِینَهُمْ وَکَانُوا شِیَعاً کُلُّ حِزْبٍ بِمَا لَدَیْهِمْ فَرِحُونَ

32. “Of those who split up their religion, and have become sects, every party rejoicing in what is with them.”

polytheism is separation of rows, opposition, and powers being spoiled and its end is weakness, vileness, and inability.

The reason why every group of deviated persons and polytheists are rejoicing in the way they have chosen, and imagine it as True, is clear, because carnal desire decorates the wishes in the man’s view, and the fruit of this decoration is an increasing affection and rejoice for the way he has chosen, though that way is wrong and aberration. Sensuality never lets man see the feature of truth in its real form and find a correct judgment free from love and wrath.

In Sura Fātir, No. 35, verse 8, the Holy Qur’ān says: “Is he whose evil deed is made fair seeming to him so much so that he considers it good? …”, and is he like the one who is on the Path of Truth and sees the facts as they are?

****

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}33{ وَإِذَا مَسَّ النَّاسَ ضُرٌّ دَعَوْا رَبَّهُم مُّنِیبِینَ إِلَیْهِ ثُمَّ إِذَآ أَذَاقَهُم مِنْهُ رَحْمَةً إِذَا فَرِیقٌ مّ-ِنْهُم بِرَبّ-ِهِمْ یُشْرِکُونَ

33. “And when harm afflicts men, they call upon their Lord, turning to Him, then, when He makes them taste of mercy from Him, behold, some of them associate partners with their Lord,”

The use of ‘harm afflicts men’ points to a little distress as the phrase ‘when He makes them taste of mercy from Him’ indicates to receiving a little bounty, because the application of ‘taste’ in these instances is used for showing the scanty of something, specially with mentioning the Arabic words /durr/ (harm) and /rahmah/ (mercy) in an indefinite form.

That is, there are some persons who with a little stress go toward Allah (s.w.t.) and the curtain of over their nature of Monotheism will be removed, but by a little bounty they will change the way and become neglectful of Him and may forget everything.

For the first case, of course, it speaks in a general form and says that all people are such that they remember Allah (s.w.t.) when confronting afflictions, because the monotheistic nature is general and for all.

But for the second case, i.e. mercy, the verse mentions only those who pave the path of polytheism, since some of the servants of Allah usually remember Him both when they confront difficulties and when they face with Divine bounties, and the variations of life never cause them to be neglectful of the Truth.

With regard to the concept of the Arabic word /’inābah/ which is derived from /noub/ in the sense of: ‘returning again to something, the application of the Qur’ānic phrase: /munībīna ’ilayh/ (turning to Him) is a tender hint to this meaning that the basis and foundation in man’s nature is certainly monotheism and theology, but polytheism is something casual, because when his hope is ceased from it, he, desirably or undesirably, returns to Faith and Monotheism.

It is interesting that in the abovementioned verse, ‘mercy’ is counted from the side of Allah, but harm has not been attributed to Him, for a great deal of our difficulties and afflictions are

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the consequences of our own deeds and sins, while all bounties are from Allah whether directly or indirectly.

The Qur’ānic word /rabbahum/, which has been mentioned twice in this verse, is an emphasis on this fact that man feels the Divine Lordship and administration on his own self, if wrong training does not drive him toward polytheism.

This point is also necessary to be mentioned here that the pronoun mentioned in the word /minhu/ relates to Allah and it is an emphasis on this fact that all bounties are from the side of Allah, the Exalted. Many of the commentators, such as the authors of Al-Mīzān, Tibyān, and Abul-Futūh Razī, have chosen this meaning, though some other commentators, such as Fakhr-i-Rāzī, have considered this pronoun for /durr/ (harm) and have rendered the verse as this: ‘When Allah gives them mercy after harm and stress, some of them associate partners with their Lord’.

But it is clear that the first commentary is more consistent with the appearance of the verse.

****

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}34{ لِیَکْفُرُوا بِمَآ ءَاتَیْنَاهُمْ فَتَمَتَّعُوا فَسَوْفَ تَعْلَمُونَ

}35{ أَمْ أَنزَلْنَا عَلَیْهِمْ سُلْطَاناً فَهُوَ یَتَکَلَّمُ بِمَا کَانُوا بِهِ یُشْرِکُونَ

34. “That they may be ungrateful for what We have given them. ‘Take your enjoyment, certainly you will soon know’.”

35. “Or have We sent down any authority upon them, such as it speaks of what they associate with Him?”

“Or have We sent down any authority upon them, such as it speaks of what they associate with Him?”

The word /’am/ here is used for the aim of question and this is an objurgatory question with negative sense. That is, following this path and this custom must be either for the sake of the call of ‘nature’, or it is the judgment of intellect the command of Allah. But their conscience and nature is made manifest at the time of afflictions and difficulties and it cries for a call of monotheism. The intellect also says we must go to the One Who is ‘the giver of bounties’.

There remains the command of Allah that in this verse it has been negated and the Qur’ān says: He has not sent down such a command upon them. Thus, they are not relying on any acceptable principle for their own belief.

The Arabic word /sultān/ is in the sense of something which creates dominion and victory, and here it means a firm and convenient reasoning.

The application of the Arabic term /yatakallam/ (it speaks) is a kind of figurative meaning which is used when a proof is clear. Here it implies that this is an expressive proof that speaks with man.

Some commentators have said that the word /sultān/ here probably means an angel with authority. In this case, the word ‘speak’ has its real meaning. It means: “We have not sent down upon them an angel that speaks of what they associate with Him”.

****

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}36{ وَإِذَآ أَذَقْنَا النَّاسَ رَحْمَةً فَرِحُوا بِهَا وَإِن تُصِبْهُمْ سَیّ-ِئَةٌ بِمَا قَدَّمَتْ أَیْدِیهِمْ إِذَا هُمْ یَقْنَطُونَ

36. “And when We make people taste of mercy they rejoice in it, and if an evil befalls them for what their own hands have forwarded, behold, they despair.”

This point is also necessary to be remembered that the Qur’ānic sentence /farihū bihā/ (they rejoice in it) here does not mean only ‘to be happy with the bounty’, but the purpose is a rejoice together with pride and a kind of unawareness, the same mood that the incapacious poor persons feel when they sometimes find affluence, else rejoice together with thanks and remembrance of Allah not only is not bad, but also it has been enjoined, as the Qur’ān says: “Say: ‘In the grace of Allah and in His mercy …”

The application of the Qur’ānic phrase / bimā qaddamat ’aydīhim/ (for what their own hands have forwarded) which refers only to sins, is for the reason that most of the deeds of man are fulfilled by the help of his hands, though there are some sins which are also committed by the heart, the eyes, and the tongues, but the abundance of the deeds of hands are the cause of this usage.

There appears a question here that whether this verse does not contradict with the verse No. 33 of this Sura, since this verse refers to their despair at the time of afflictions while in that verse the words are about their attention to Allah at the time of coming afflictions and stresses. In other words, that verse speaks about hopefulness, but this verse speaks about despair.

With regard to one point, the answer to this question is made clear. In the former verse the words were about ‘harm’, i.e., the harmful events such as torments, earthquakes, and other afflictions that in that position all people, irrespective of monotheist and polytheist ones, remember Allah, and this is one of the signs of monotheistic nature.

But in the verse under discussion the words are about the sequels of man’s sins and the despair emerged from them, because some people are so that if they did a good action they

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would become proud and would consider themselves secure from the Divine punishment, and when they commit an evil action and its sequel comes to them, a despair from the mercy of Allah encompasses their whole entity. Both that pride and this despair from the mercy of Allah are blameworthy.

Therefore, either of these two verses mentions a matter which is separate from the other.

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}37{ أَوَ لَمْ یَرَوْا أَنَّ اللَّهَ یَبْسُطُ الرّ ِزْقَ لِمَن یَشَآءُ وَیَقْدِرُ إِنَّ فِی ذَلِکَ لاَیَاتٍ لِقَوْمٍ یُؤْمِنُونَ

37. “Do they not see that Allah enlarges the provision for whomever He pleases and straitens? Verily there are signs in this for a people who believe.”

they should not be lost in the world of means, and they should not forget that behind this system there is another strong hand that turns it. Sometimes He takes it so straitened that the more he strives the less he gets, because all doors are shut to him, and sometime He takes it so easy that before reaching to a door that door may be opened in front of him.

This fact with the examples of which we have, more or less, been familiar in our own life, besides that it struggles against the pride for affluence and despair emerged from poverty, it is an evidence upon the fact that, beyond our will and our wish, there is another powerful hand in affairs.

Therefore, at the end of the verse, the Qur’ān says:

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

Some of the Islamic commentators have stated that once a knowledgeable man was asked: “What is the proof that there is only one creator for the world?” Then he answered: “For three proofs: that the clever persons are (usually) backward, the artists and learned men are often poor, and the physicians are (sometimes) sick.”

Yes, the existence of these exceptions is a sign for the fact that the affairs are entirely in the hand of another one. A famous tradition narrated from Hadrat Ali (a.s.) indicates that he said: “I came to know Allah, the Glorified, through the breaking of determinations, change of intentions, and losing of courage.”(1)

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}38{ فَاَتِ ذَا الْقُرْبَی حَقَّهُ وَالْمِسْکِینَ وَابْنَ السَّبِیلِ ذَلِکَ خَیْرٌ لّ-ِلَّذِینَ یُرِیدُونَ وَجْهَ اللَّهِ وَأُوْلَئِکَ هُمُ الْمُفْلِحُونَ

38. “So give what is due to kindred, the needy, and the wayfarer, that is best for those who seek the pleasure of Allah, and those are they that are prosperous.”

sent down the Prophet of Islam (p.b.u.h.) bestowed Fadak on Fātimah (a.s.) and delivered it to her.(1) This very meaning has been narrated from Imam Bāqir (a.s.) and Imam Sādiq (a.s.). The content of this tradition has been mentioned in a very detailed narration from Hadrat Imam Sādiq (a.s.) containing the dialogue of the Lady of Islam, Fātimah Zahrā (a.s.) with Abū-Bakr.(2)

But some of other commentators have taken the addressee in this verse as general and believe that it includes the Prophet (p.b.u.h.) and other people. According to this commentary all people are obliged not to neglect the right of their relatives.

These two commentaries, of course, do not contradict each other and they can come along with together, in this way that the verse has a vast concept and the Prophet (p.b.u.h.) and his relatives, specially his daughter, Fātimah Zahrā (a.s.), are its perfect denotation expansion.

This makes it clear that neither of the above interpretations contradicts with this noble Sura as a Meccan Sura, because the concept of the verse is a conclusive concept so that it must be fulfilled in both Mecca and Medinā, and, according to this holy verse bestowing Fadak on Fātimah (a.s.) is completely acceptable.

The only thing which remains rather ambiguous here is the sentence: “When the abovementioned verse was sent down…” mentioned in the narration of Abū-Sa‘īd Khidrī the appearance of which indicates that the bestowal of Fadak was after the revelation of the verse. But if we take the Arabic term /lammā/ here in the sense of cause, not in the sense of a particular time, this problem will also be solved, and the concept of the narration will be that the Prophet (p.b.u.h.) for the sake of this

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Divine commandment bestowed Fadak on Fātimah (a.s.). In addition to that, some of the verses of the Qur’ān have been sent down twice.

As for the matter that why among all the needy persons and possessors of right only these three groups have been mentioned the reason may be for the importance of them, because the right of relatives is more significant than any other right, and among the deprived and the poor, the needy and the wayfarers are in need more than all.

Or it is for the sake of the point that Fakhr-i-Razī has said here. He says: “The eight groups to whom alms must be given is in the case of that alms is obligatory, while the three groups who are mentioned in the verse must also be helped even at the time when giving alms is not obligatory, because some of the relatives are those to whom giving alimony is obligatory for a person but the needy is the deprived person that if he is not helped his life may be in danger. Also a wayfarer may be in some circumstances that with the lack of succour he dies. The order of mentioning these three groups in the holy verse is also appropriate to the order of their importance.

However, for the encouragement of the benevolent, and also for stating the condition of the acceptance of expending, at the end of the verse the Qur’ān says:

“…that is best for those who seek the pleasure of Allah,…”

“… and those are they that are prosperous.”

They will be prosperous both in this world and the next, since expending brings some wonderful bounties with it in this life and the next both, because it is one of the heaviest deeds in the Divine scale.

With regard to the fact that the Qur’ānic phrase /wajh-ullah/ does not mean the bodily face of Allah, because He has not any bodily face, and it means the pure Essence of the Lord,

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this verse shows that the act of expending and paying the right of relatives, as well as that of the possessors of rights, is not enough. It is important that this action must be accompanied with sincerity, pure intention, and free from any kind of hypocrisy, gaudiness, approach, scorn, and expectation of compensation.

This point is also necessary to be mentioned that, opposite to the statement of some commentators who have stipulated that expending for the sake of reaching Paradise is not the extension of /wajh-ullah/, all the deeds that one does and have a kind of communication with Allah whether they have been done for the pleasure of Allah, or reaching to His compensation, or being delivered from His punishment all are the extensions of /wajh-ullah/ though the high and complete stage of it is that the one does not consider in his view anything save servitude and obedience to Him.

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}39{ وَمَآ ءَاتَیْتُم مِن رِباً لِیَرْبُوَا فِی أَمْوَالِ النَّاسِ فَلاَ یَرْبُوا عِندَ اللَّهِ وَمآ ءَاتَیْتُم مِن زَکَاةٍ تُرِیدُونَ وَجْهَ اللَّهِ فَأُوْلَئِکَ هُمُ الْمُضْعِفُونَ

39. “And that which you give in present so that it may increase in the property of men it will not increase with Allah, and whatever you give in charity (Zakāt) seeking the pleasure of Allah, it is these (persons) that shall get manifold.”

the possessors of wealth and properties hoping to receive some more and better reward from them. It is obvious that in giving such presents neither the need nor the eligibility of their receivers are considered, but all attention is focused on this that the present should be sent to a place where a better sum can be hunted, and it is natural that such presents that have not any sincerity in them are worthless from the point of ethics and spiritual aspects.

Therefore, the purpose of /ribā/, in this verse, is ‘present’ or ‘gift’ and the objective of the Qur’ānic sentence: /liyar bū fī ’amwālin-nās/, mentioned in this verse, is taking some more reward from people.

No doubt taking such a reward is not unlawful, since there is no condition or agreement between them, but it lacks the spiritual and ethical value. Therefore, some narrations from Imam Sādiq (a.s.), recorded in authentic sources of tradition, it has been rendered into ‘lawful /ribā/’ (interest) in spite of ‘unlawful /ribā/’ in which there is condition and agreement contract.

In the book entitled Tahthīb-ul-’Ahkām there is a tradition which has been narrated from Imam Sādiq (a.s.) who, on the commentary of this verse, said: “Its purpose is a present which you give to another person and you seek a reward from him more than that and this is a lawful interest.”

In another tradition Imam Sādiq (a.s.) says: “Interest is of two kinds: one is lawful and the other is unlawful. The lawful interest is that one lends his (Muslim) brother (something) as a loan hoping that when he returns it he adds something to what he has taken from him without any condition between them, and if the borrower gives the lender something more than that which he has taken without any condition between them, this excess is lawful for him, but there will be no reward for him

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with Allah concerning his loan, and this is what the Qur’ān says in sentence /falāyarbū ‘indallah/ (it will not increase with Allah). But the unlawful excess is the case that one loans someone with the condition that he returns it with something added to it. This is the unlawful interest.”(1)

Another commentary which has been mentioned on the above verse says that the purpose in this verse is unlawful interest. According to this commentary, in fact, the Qur’ān intends to compare usury with pure expending and to say that although usury is apparently an increase in wealth, but it is not an increase with Allah. The real increase is found in expending in the path of Allah. Upon this foundation, they consider the verse as a preliminary on the prohibition of usury that, at first, before the migration of the prophet (p.b.u.h.), it was stated as an ethical advice, and later, after the migration, its prohibition was gradually announced in three Suras of the Qur’ān: (Al-Baqarah, ’Āl-i-‘Imrān, and An-Nisā’).

There is not, of course, any contradiction between these two meanings. The verse can be rendered into a vaster scope of meaning which contains both the lawful interest and unlawful interest, and both of them may be matched with the expending in the path of Allah, but the concept of the verse is more consistent with the first commentary.

The apparent of the holy verse shows that here an action is fulfilled that has not any reward, but it is lawful, since it says: “… it will not increase with Allah…”, and this meaning fits with ‘the lawful interest’ which has neither any reward nor any sin, i.e. it is not a thing that causes the wrath and punishment of Allah (s.w.t.), and we said before that the Islamic narrations approve it, too.

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It is also necessary to be mentioned that the Arabic term /mud‘ifūn/ does not here mean ‘increaser’, but it means the possessor of the increased reward. This matter must not be neglected that the words /du‘f/ and /mudā‘af/ in the Arabic philology do not mean ‘increase’ but they mean ‘two fold’ and ‘several folds’ and, in this verse, the word means ‘twofold’ at least; as the Qur’ān in other occurrence says: “Whoever brings a good (deed), he shall have ten times its like, …”(1)

Concerning the reward of ‘loan’, it increases into eighteen times, as in a tradition Imam Sādiq (a.s.) said: “It has been written on the door of Paradise that the reward of loan is eighteen times and (that of) alms is ten times.”(2)

Concerning the loan without interest in the path of Allah, it can be increased into seven hundred times, as Sura Al-Baqarah, No. 2, verse 261 announces.

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}40{ اللَّهُ الَّذِی خَلَقَکُمْ ثُمَّ رَزَقَکُمْ ثُمَّ یُمِیتُکُمْ ثُمَّ یُحْیِیکُمْ هَلْ مِن شُرَکَآئِکُم مَّن یَفْعَلُ مِن ذَلِکُم مِن شَیْءٍ سُبْحَانَهُ وَتَعَالی عَمَّا یُشْرِکُونَ

40. “Allah is He Who created you, then gave you sustenance, then He shall make you die, then He shall bring you to life; is there any of your associate-gods who does aught of that? Glory be to Him and Exalted High is He far above what they associate (with Him).”

and this question is a positive interrogation with a negative sense.

Another matter which will be asked here is that they mostly did not believe in the life after death, how does the Qur’ān emphasize on it here by means of the last attribute of Allah?

This application may be for the sake that the question of the life after death, as we have said in the discussion of Resurrection, has an innate aspect, and here the Holy Qur’ān does not emphasize on their beliefs, but it emphasizes on their innate disposition.

Besides, sometimes it happens that when a capable speaker encounter a person who denies a matter, he mentions it among some other facts which that person accepts and he decisively emphasizes on it so that it affects on him. Now the life after death is an unbreakable relation, and regarding this logical relation both of them have been mentioned in one sentence.

However, the Qur’ān implies that when all of these affairs (such as creation, sustenance and death) are in His Power, worshipping must be done only for Him, too, and the sentence: “… Glory be to Him and Exalted High is He far above what they associate (with Him)” restates this fact that they have made the rank of Allah extraordinarily low when they have put Allah in the row of idols and artificial objects of worship.

****

p: 180

allocated to the lands of Mecca and Arabic nor to the age of the Prophet (p.b.u.h.), but it is a verity-proposition which states the link of ‘predicate’ and ‘subject’. In other words, wherever a mischief appears, it is the effect of the people’s deeds; and, in the meantime, it contains an educational goal, so that people taste the bitter fruit of their deeds, perhaps they turn away from evil.

Some commentators believe that this verse refers to the drought and famine which seized the pagans of Mecca as the result of the Prophet’s curse. The sky did not rain, the deserts dried and became drier, and even fishing in the sea (the Red Sea) became difficult for them. Supposing this statement is correct, it is only the statement of one example and it never restrains the meaning of the verse in the relation of ‘mischief’ and ‘sin’; restrains neither to that time and that place, not to the drought and scanty of rain.

We read in a tradition from Imam Sādiq (a.s.) who once said: “The life of the animals of the sea depends on rain; so when it does not rain, decadence appears in both the land and the sea, and this is at the time when sins increase.”(1)

Of course, whatever is mentioned in this noble narration is the statement of a clear expansion of mischief, and what is mentioned in this tradition about the rainfall and the life of animals in the sea is a matter which has exactly been experienced that whenever it rains less, there will be found less fish in the sea. We heard some of the dwellers of the sea banks say: “The benefit of rain for the sea is more than its benefit for the desert.

****

p: 182

}42{ قُلْ سِیرُوا فِی الأَرْضِ فَانظُرُوا کَیْفَ کَانَ عَاقِبَةُ الَّذِینَ مِن قَبْلُ کَانَ أَکْثَرُهُم مُّشْرِکِینَ

42. “Say: ‘Travel in the land, then see how was the end of those before, most of them were polytheists.”

sustenance, …”,(1) but in the verses under discussion, when it speaks about the Divine punishment, at first it points to the destruction of bounties as the result of sin, and then it refers to the destruction because of polytheism. Its reason is that at the time of remittal the merit of creation is first and sustenance is next to it; but at the time of taking it back, the destruction of bounties is first and annihilation is next to it.

In regard to the fact that this Sura is a Meccan Sura and the Muslims were in minority at that time, the application of the Qur’ānic sentence /’akθaruhum mušrikīn/ (most of them were polytheists) may point to this matter that you should not fear of the polytheists who are in majority, because Allah has annihilated many large groups of such people in the past. It is also a severe warning unto the disobedient persons that they should travel in the earth and see the end of the former nations who were similar to them in action.

****

p: 184

}43{ فَاَقِمْ وَجْهَکَ لِلدّ ِینِ الْقَیّ-ِمِ مِن قَبْلِ أَن یَأْتِیَ یَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ یَوْمَئِذٍ یَصَّدَّعُونَ

43. “Then Set your face to the established religion before there comes a day from Allah which cannot be averted; on that day shall become separated.”

}44{ مَن کَفَرَ فَعَلَیْهِ کُفْرُهُ وَمَنْ عَمِلَ صَالِحاً فَلاَِنفُسِهِمْ یَمْهَدُونَ

}45{ لِیَجْزِیَ الَّذِینَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ مِن فَضْلِهِ إِنَّهُ لاَ یُحِبُّ الْکَافِرِینَ

44. “Whoever disbelieves, his unbelief shall be (charged) against him, and whoever does good deed, for their own selves they are preparing,”

45. “That He may reward those who believe and do righteous deeds out of His Grace, verily He does not love the unbelievers.”

any prepared place wherein the utmost ease and tranquillity is found. It is for this point of view that this meaning has been chosen for the people of Paradise and righteous believers.

In short, you should not think that belief and disbelief, or your ugly and beautiful deeds have any effect on the Pure Essence of Allah, but it is you who become pleased and happy, or worried and sad.

****

It is interesting that concerning the disbelievers, the Holy Qur’ān has sufficed with the sentence: “Whoever disbelieves, his unbelief shall be (charged) against him, …”, but concerning the believers, in the next verse, the Qur’ān explains that not only they will see their deeds there but also Allah will bestow some more merits on them because of His Grace. The verse says:

“That He may reward those who believe and do righteous deeds out of His Grace, …”

This is the aim and it is certain that this Divine Grace (in Hereafter) does not reach the disbelievers, since:

“… verily He does not love the unbelievers.”

It is evident that He will treat them with His justice, too, and He will not punish them more than their due, but they will not receive any grace or merit from Him either.

****

man’s system of body and he will encounter its natural reaction:

Falsehood causes confidence to be vanished.

Treachery of trust disturbs the social communications.

Injustice is always the cause of another injustice.

Misuse from freedom will usually lead to dictatorship and dictatorship will lead to bursting.

‘The abandonment of the rights of the deprived’ often creates hostility, and compression of rancour and enmities causes the foundation of society to become unstable.

However, any wrong action, whether in a limited measure or a vast one, has often an unpleasant reaction, and one of the commentaries on the holy verse which says: “Mischief has appeared in the land and the sea because of what the hands of men have wrought, …”(1) is this very thing. (This is the natural relation of ‘sin’ and mischief’.)

It is understood from the Islamic narrations that many of sins, besides this, have a series of evil sequels with them, the relation of which with those effects is, at least, unknown. For example, some Islamic narrations indicate that ‘breaking off ties of relationship causes life to become short; consuming unlawful things causes heart to become dark; and publicity of fornication causes the destruction of men and decreases the provision. …

The Prophet (p.b.u.h.) in a tradition said: “Fornication has six sequels; three sequels in the world, and three sequels in Hereafter. In the world, it decreases the person’s luminosity, brings death sooner than its proper time, and ceases the sustenance. In the Hereafter, it causes the severity of reckoning, the wrath of Allah, and eternity in Fire.”(2)

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We read in a narration form Imam Sādiq (a.s.) who said: “Those who die because of sins are more than those who die by a natural death.”(1)

Similar to this meaning with another form is said in the Qur’ān, where it says: “And if the people of the towns had believed and kept from evil, we would have certainly opened up for them blessings from the heaven and the earth, but they belied; so We seized them for what they used to earn.”(2)

Thus, the Qur’ānic word /fasād/ mentioned in verse 41 encompasses the social corruptions, calamities, and negation of blessings.

Another attractive point is that the above verse denoted to the fact that one of the philosophies of calamities and pests is their educational effect on human beings. They must receive the fruit of their own deeds so that they awaken from the sleep of negligence and return toward purity and piety.

We do not say that all vices and calamities are of this kind, but we say at least a part of them has such a philosophy. There are, of course, some other philosophies for it, too, which will be discussed in their appropriate places.

****

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}46{ وَمِنْ ءَایَاتِهِ أَن یُرْسِلَ الرّ ِیَاحَ مُبَشّ-ِرَاتٍ وَلِیُذِیقَکُم مِن رَّحْمَتِهِ وَلِتَجْرِیَ الْفُلْکُ بِاَمْرِهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّکُمْ تَشْکُرُونَ

46. “And among His signs is that He sends forth the winds bearing good tidings (of rain), and that He may make you taste of His mercy, and that the ships may run by His command, and that you may seek (sustenance) of His grace, and that you may be grateful.”

which has come down on the plants somewhere else, the light of hope appears in their hearts.

Though the verses of the Holy Qur’ān have emphasized on wind as a harbinger of the descent of rain, the Qur’ānic term /mubašširāt/ (bearing good tidings of rain) cannot be confined in it, because winds have many other good tidings with them, too.

Winds adjust the heat and cold of the weather.

Winds can amortize affections on vast atmosphere and purify the air.

Winds decrease the pressure of sun’s heat on leaves and plants, and work as a barrier against sunburn.

Winds bring the oxygen produced by the leaves of the trees for men, and take the carbonic gas produced by men’s breath as a present for plants.

Winds inoculate a lot of plants and join the male and female seeds to each other in the world of plants.

Winds are a means for mills to move, as well as a factor for filtering the heaps of corn.

Winds often carry the seeds of some plants from the places where there are a great deal of them and, like a compassionate gardener, scatter them throughout the desert.

Winds take sailors and ships with passengers and much heavy loads to different parts of the world, and even today, when machinery has substituted the wind force, the winds are still very effective in the work of ships to be slow or fast.

Yes, they are givers of glad tidings in different ways.

Thus, in the continuation of the verse, we recite as follows:

“… and that He may make you taste of His mercy, and that the ships may run by His command, and that you may seek (sustenance) of His grace, and that you may be grateful.”

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Yes, winds are both a means of creating abundant bounties in the fields of agriculture and breeding livestock, and a means of carrying kinds of loads, and a cause of lustre in commerce. The Qur’ānic sentence: “… that He may make you taste of His mercy …” refers to the first blessing, and the sentence: “… that the ships may run by His command, …” points to the second one and the sentence: “… that you may seek (sustenance) of His grace, …” refers to the third one. It is interesting that all these bounties are the results of ‘movement’, a movement in the atoms existed in the air near the earth.

But the magnitude of no bounty is recognized until it is taken from man. In the same way, man does not understand what calamity has come to him unless these winds and breezes stop.

The stop of winds makes life, even in the best gardens, like life in the dark holes of a prison; and if a breeze blows in the cells of solitary prisons it makes it like an open place and, in principle, one of the factors of torture in prisons is the stop of weather therein.

Even on the surface of oceans, if wind stops and waves do not exist, the life of the living creatures therein will be in danger as the result of the scarcity of oxygen of the air, and the sea will be altered into a terrible fetid marsh.

Fakhr-i-Rāzī says: “Regarding to the fact that ‘to taste’ is used for a scanty thing’, the sentence: “… and that He may make you taste of His mercy …” points to this meaning that the whole world and the bounty of the world is not more than a little mercy, and the vast mercy of Allah belongs to the next world.

****

p: 192

}47{ وَلَقَدْ أَرْسَلْنَا مِن قَبْلِکَ رُسُلاً إِلَی قَوْمِهِمْ فَجَآءُوهُم بِالْبَیّ-ِنَاتِ فَانتَقَمْنَا مِنَ الَّذِینَ أَجْرَمُوا وَکَانَ حَقّاً عَلَیْنَا نَصْرُ الْمُؤْمِنِینَ

47. “And We did indeed send, before you, messengers unto their people, and they came to them with clear proofs, then We took vengeance upon those who were guilty, and helping the believers is ever incumbent on Us.”

holy verse means that surely Allah has undertaken helping the believers and without being in need of any one else, He will fulfil this promise of His. By the way, also this sentence was a console for those Muslims who, at that time, were under the severe pressure of the enemies of Islam in Mecca that were stronger than them from the point of both number and equipment.

In principle, that the enemies of Allah (s.w.t.) are drowned in pollution and sin it itself is one of the factors of triumph and help of the believers, because this very sin will finally root out them and will provide the means of their destruction by their own hands when it sends the Divine revenge to them.

****

p: 194

}48{ اللَّهُ الَّذِی یُرْسِلُ الرّ ِیَاحَ فَتُثِیرُ سَحَاباً فَیَبْسُطُهُ فِی السَّمَآءِ کَیْفَ یَشَآءُ وَیَجْعَلُهُ کِسَفاً فَتَرَی الْوَدْقَ یَخْرُجُ مِنْ خِلاَلِهِ فَإِذَآ أَصَابَ بِهِ مَن یَشَآءُ مِنْ عِبَادِهِ إِذَا هُمْ یَسْتَبْشِرُونَ

48. “It is Allah Who sends forth the winds so they raise a cloud, then He spreads it forth in the sky as He pleases, and breaks it into fragments so that you see the rain coming forth from inside it, then when He causes it to fall upon whom He pleases of His servants, behold, they rejoice.”

desert and makes them move on a certain way and then he prepares them to be milked.

The Qur’ānic sentence: “… So that you see the rain coming forth from inside it, …” may point to this meaning that the intense of clouds and the blow of winds is not so much that hinders the exist of small drops of rain from cloud and their descent on the earth, but, in spite of the storm and cloud that have covered the expanse of sky, these small drops find their way from inside them toward the earth and in the meantime, they do not create destruction.

The wind and storm that sometimes root out the great trees and move rocks, lets the small tender drop of rain pass through it and come down on the land.

This point is also noteworthy that though on a cloudy day when cloud has covered the expanse of the sky, the pieces of cloud are not so sensible for us, but they are completely visible when we pass through these pieces of cloud or fly over them by airplane.

The verse at the end says:

“… then when He causes it to fall upon whom He pleases of His servants, behold, they rejoice.”

****

p: 196

}49{ وَإِن کَانُوا مِن قَبْلِ أَن یُنَزَّلَ عَلَیْهِم مِن قَبْلِهِ لَمُبْلِسِینَ

}50{ فَانظُرْ إِلَی ءَاثَارِ رَحْمَةِ اللَّهِ کَیْفَ یُحْیِ الأَرْضَ بَعْدَ مَوْتِهَآ إِنَّ ذَلِکَ لَ-مُحْیِ الْمَوْتَی وَهُوَ عَلَی کُلّ ِ شَیْءٍ قَدِیرٌ

49. “Although before it was sent down on them before that they had been in despair.”

50. “Look then at the traces of Allah’s mercy, how He gives life to the earth after its death; verily He is the giver of life to the dead; and He is All-powerful over all things.”

begins to rain. The ditches will be filled with wholesome water, and small and big streams will contain of this heavenly bounty. Life and living will be seen in dry lands and in the depth of the hearts of these wanderers of the desert both. The light of hope enlightens their hearts and the dark cloud of despair will disappear thereof.

The repetition of the Arabic word /qabl/ (before) in the verse apparently is for emphasis. It says: “before it”, yes, a few minutes before rain, the features are frowned, but suddenly it rains and the smile of happiness appears on the lips. What a weak being are man, and what a kind Lord He is!

In the Persian language, too, the time is sometimes stated repeatedly for emphasis. The Persian speakers may say: ‘Until yesterday’ -Yes, until that very yesterday- so and so was a friend with me, but now he is seriously in hostility”, and the purpose of this repetition is an emphasis on the change of man’s moods.

****

The next verse, addressing the Prophet of Islam (p.b.u.h.), says:

“Look then at the traces of Allah’s mercy, how He gives life to the earth after its death; …”

The Arabic term /fanzur/ (look then) as an emphasis in the verse, points to this fact that the effect of Allah’s mercy in giving life to the dead lands by means of rain is so much manifest that it appears for any man by a glance without being in need of searching and seeking for it.

Thus, the application of the Qur’ānic phrase /rahmat-illah/ (Allah’s mercy) about rainfall in the verse refers to the effects of its bountifulness from different dimensions.

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Rain waters the dry lands and causes the seeds of plants grow.

Rain gives new life to the trees in order that they continue their living.

Rain clears out the dust of the air and makes the man’s living environment safe and clean.

Rain washes the plants and gives them freshness.

Rain makes the weather moist and mild so that it will be appropriate for human beings to inhale.

Rain penetrates inside the ground and after some time it will appear on the ground in the form of springs and water pipes.

Rain creates some floods, which, after being controlled at the back of dams, produces electricity, light, and energy.

Finally, rain usually adjusts both cold and hot weather. It decreases the heat and makes cold tolerable.

Rain is also mentioned in some other verses of the Qur’ān as ‘mercy’, among them is Sura Furqān, No. 25 verse 48, and Sura An-Naml, No. 27, verse 63.

Also, Sura Shourā, No. 42, verse 28 says: “He is the One that sends down rain (even) after (men) have given up all hope, and scatters His Mercy (far and wide)…”

Then, regarding to the relation that origin and Resurrection have in different issues, at the end of the verse it says:

“… verily He is the giver of life to the dead; and He is All-powerful over all things.”

The application of the Arabic phrase /muhy il mautā/ (the giver of life to the dead) in the form of Arabic noun-agent instead of the verb in the simple present tense, specially with ‘l’ as an Arabic sign of emphasis, is the indication of the utmost emphasis.

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We have repeatedly seen in the verses of the Qur’ān that this heavenly Book chooses the dead land, which is quickened after the descent of rain, as a reference to prove the subject of Resurrection.

Sura Qāf, No. 50, verse eleven, after mentioning the life of the dead lands, it says: “… that will be the Resurrection”.

Similar to this meaning is also found in Sura Fātir, No. 35, verse 9 where it says: “… even so (will be) the Resurrection.”

In fact, the law of life and death is always similar to each other everywhere. The One, Who gives life to the dead land and creates movement and liveliness in it, and also this thing repeats every year and sometime every day, has this ability that after their death gives life to all human beings, too. Everywhere death is in His authority, and life is also by His command.

It is true that apparently the dead land does not turn to be alive, and it is the seeds of the plants that are under the soil of the ground and grow up, but we know that these small seeds have attracted a great part of the ground in their own body and have changed some dead beings into living beings, and even the scattered parts of these plants give power again to the ground for life, too.

The deniers of resurrection, in deed, had no proof for their claim except improbability, and in order to break it, the Holy Qur’ān brings these examples.

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}51{ وَلَئِنْ أَرْسَلْنَا رِیحاً فَرَأَوْهُ مُصْفَرّاً لَّظَلُّوا مِن بَعْدِهِ یَکْفُرُونَ

}52{ فَإِنَّکَ لاَ تُسْمِعُ الْمَوْتَی وَلاَ تُسْمِعُ الصُّمَّ الدُّعَآءَ إِذَا وَلَّوْا مُدْبِرِینَ

51. “And if We send a wind (from which) they see (their tilth turned) yellow, they certainly become, thereafter, disbelievers (ungrateful).”

52. “For verily you can not make the dead to listen nor can you make the deaf to hear the call, when they turn away backward.”

the blow of a wind they become faithful and with the blow of another wind become disbelievers.

The Arabic word /musfarran/ is derived from /sufrih/ which means ‘yellow’, and as the majority of commentators believe, the pronoun in the word /ra’auhu/ refers to the plants and trees that as the result of harmful winds they may become yellow and faded.

Some commentators have also said that the pronoun may refer to ‘cloud’, because the yellow clouds are naturally some thin clouds which usually have not rain while dark and intensed clouds often bring rain. Some others also believe that ‘wind’ is the antecedent of the pronoun, since the ordinary winds are usually colourless and the poisonous winds, which sometimes carry the dust of the desert with them, are yellow and dim.

There is also a fourth probability which indicates that the Arabic term /musfar/ means ‘empty’, because as Rāqib says in Mufradāt: an empty plate and a stomach empty of food and vessels empty of blood in Arabic called /safir/. Thus the above meaning is an indication to the winds which are empty of rain. (In this case the pronoun in the word /ra’auhu/ (they see it) refers to ‘wind’.) (Be careful).

But the first commentary is the most famous one among them all.

This point is also worthy to be noted that here the useful winds, which cause rain to fall, are said in plural form, while the harmful winds are stated in singular form. This matter implies that most of the winds are useful, and the poisonous winds are expressed as an exceptional one, which sometimes blows once a month or once a year, while useful winds blow during all days and nights.

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Or it points to this fact that useful winds are beneficial if they come repeatedly, while the harmful winds affect their evil only once.

The last matter, which is necessary to be mentioned here, is the difference between the Qur’ānic term /yastabširun/ (they rejoice) which has been stated about useful winds in former verses, and the Qur’ānic sentence: “… they certainly become, thereafter, disbelievers (ungrateful).”

This difference shows that they see those masses of great and continuous blessings of Allah (s.w.t.) and become happy, but if there comes an affliction once and for one day to them, they cry so severely and go toward disbelief that as if they did not desist from it.

It is just like those who are safe for a life time and do not say a word of gratitude, but one night when they burn in fever they say all words of disbelief and ingratitude; and this is the state of ignorant and faithless people.

In this regard, there have been stated some other matters in the commentary of verse 35 of the current Sura, and Sura Hūd, No. 11, verses 9 and 10, and Sura Al-Hajj, No. 22, verse 11.

****

p: 203

}53{ وَمَآ أَنتَ بِهَادِی الْعُمْیِ عَن ضَلاَلَتِهِمْ إِن تُسْمِعُ إِلاَّ مَن یُؤْمِنُ بِاَیَاتِنَا فَهُم مُّسْلِمُونَ

53. “Nor can you lead the blind out of their straying. Only those will you make to hear who believe in Our signs and so they submit.”

As we said formerly, too, besides ‘life’ and ‘death’ of the body, as well as the apparent hearing and sight, the Qur’ān considers a superior kind of life and death as well as sight and hearing in which the main root of man’s happiness and wretchedness is found.

The assessment of the Qur’ān from these issues is not a material and physical assessment, but it is, in fact, a spiritual and humane assessment.

The first condition for comprehending the reality is to have a ready and receptive heart, a seeing eye and a hearing ear, otherwise if all prophets and saints come and recite all Divine verses to the one who has lost his discriminating sense and apprehension of the facts, as the result of committing many sins, obstinacy, and hostility, there will not appear a change in him.

And that the Qur’ān points to only two parts of the apparent senses, added to the innate apprehension, is for the sake that the majority of man’s data are gained either by the means of these two senses (eye and ear) or through sensa and analysis of wisdom.

It is interesting that the three stages, which are mentioned in the above verses, are three different stages of deviation and the lack of understanding the reality which has begun from an intensive case and ended to the mild one.

The first stage is the state of despondency which in the Qur’ān has been rendered into /mautā/ (the dead) that there is no way to be possible to penetrate into them.

The second stage is the stage of being deaf when they turn away backward and run away so violently that even the loud shouting, which may affect on them when they are near, are useless in this stage.

This group, of course, are not like the dead. It is sometimes possible that a matter can be conveyed to them by some signs

p: 205

and gesticulations, but we know that many facts can not be made understand by this way, specially when they turn away.

The third stage is the state of blindness. Of course, living with the blind is much easier, because the meanings can orally be explained to them.

However, mere stating the subjects is not enough. Supposing a blind person is told to take the right direction or the left direction, acting this instruction is not so easy and sometimes, because of a slight mistake in measuring, that blind person may fall into a precipice.

When commenting on Sura An-Naml, No. 27, verses 80 and 81 in the explanation of the reality of ‘life’ and ‘death’ in the Qur’ān, we pointed to the weak rejection of a group of Wahhābites who, in order to negate the resorting to the holy Prophet (p.b.u.h.) and Imams (a.s.) take help from the verses under discussion, and the like, and say that the dead (even the Prophet (p.b.u.h.)) never understand anything.

But, in that place, we proved that man, specially the great leaders and the martyr have a kind of life in purgatory after their death. There are many documents from the Qur’ān and tradition that testify to it. In this purgatory life they have a kind of perceive and understanding which is vaster than that in the worldly life.

Here we must add that all of the Muslims in their prayers always address the holy Prophet of Islam (p.b.u.h.) and send salutation to him by saying: “As-salāmu ‘alayka ’ayyuhannabiyu wa rahmatullāh-i-wa barakātuh” and we know that the real addressee, not the figurative one, is certainly the one who hears and understands. Therefore, addressing and sending salutation to him from far and near distances is an indication to the fact that his holy soul hears all these salutation and it needs not reason that we consider these salutation as figurative ones.

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“Allah is He Who created you out of weakness, then He gave strength after weakness, then after strength He appointed weakness and grey hair; He creates what He pleases, and He is the Knowing, the Powerful.”

At the beginning you were so weak that you were not able even to send away a fly from yourself, or hold up your saliva; this is from the point of body; and from the mental view-point, as the Qur’ānic term /lā ta‘lamūn/ indicates, (you did not know anything) you did not know even your kind parents who permanently took care of you. But, little by little, you became bodily and mentally powerful and, just like a person who ascend a mountain from its lap until he reaches its top, you began to come down from other side of it and you reached the bottom of the valley of weakness and became unable bodily and spiritually.

These changes, and these ascents and descents are the best proof for this fact that neither that power was yours nor was this weakness, but both of them were from the side of Allah, and this itself is a sign that another one turns the wheel of your entity, and whatever you have is accidental.

This is the same meaning that Amir-ul-Mu’mineen Ali (a.s.) has pointed to in his saying where he says: “I came to know Allah, the Glorifies, through the breaking of determinations, change of intentions and losing of courage.”(1)

It is interesting that the Holy Qur’ān also adds the Arabic word /šaybah/ (grey hair) for the second weakness of man during his lifetime, but in regard to the first weakness it does not mention ‘childhood’.

This difference may point to the fact that the weakness of senility is rather more painful, because firstly contrary to the weakness of childhood, it has a direction toward death and

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annihilation and, secondly, the expectation from the aged, old, and experienced persons is never like that from the babies, while sometimes their weakness and disability are equal, and this is very instructive.

It is this stage that draws the disobedient powerful persons to weakness, despicableness, and helplessness.

The last sentence of the verse, which is an indication to the knowledge and Power of Allah, is both a glad tidings and a warning implying that He is aware of all your deeds and intentions and also He is able to give you both reward and retribution.

****

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}55{ وَیَوْمَ تَقُومُ السَّاعَةُ یُقْسِمُ الْمُ-جْرِمُونَ مَا لَبِثُوا غَیْرَ سَاعَةٍ کَذَلِکَ کَانُوا یُؤْفَکُونَ

55. “And on the Day that the Hour (of Judgment) will be established, the guilty will swear that they tarried not but an hour; thus were they used to being deluded.”

Since there is no word mentioned about the place of this establishment in the verse, some commentators have said that it may refer to the time of staying in the world, which is, in fact, no more than a fleet moment. But the next verse is a clear evidence that the purpose of it is staying in the purgatory world, or the world after death and before Resurrection, because the Qur’ānic sentence “… Certainly you have tarried according to Allah’s Book till the Day of Resurrection, …” concludes the end of these two to the Hereafter, and this is not correct but concerning the purgatory world.

We also know this fact that the quality of purgatory is not the same for all. Some people have an aware life in purgatory (intermediate world), while there is another group who are like ones who go asleep deeply as if they would awake from their sleep on the Hereafter Day and consider thousands of days as one hour.

There will remain two matters here to be discussed. The first is that how can the guilty make such a wrong oath?

The answer to this question is clear. They truly think such that the purgatory term is a very short course, because they have had a state similar to sleep. Did not ‘the people of the cave’, who were some believing righteous people, consider that they had slept for a day or a part of a day after awakening from their very long sleeping? Or one of the Divine prophets, whose story is mentioned in Sura Al-Baqarah, verse 259, after one hundred years that he had passed away; returned to life again and he did not say that the gap between two kinds of life was one day or a part of a day. What is the problem that, regarding to the particular state of the people of the Hell, the guilty have such a consideration because of unawareness?

That is why, as the next verse announces, the aware believers will tell them that they are wrong and they have tarried in the

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purgatory world until the Day of Hereafter and they are in the Day of Resurrection.

By this statement, the second matter i.e., the commentary of the Qur’ānic sentence: “… thus were they used to being deluded” is made clear, for the Arabic word: originally means: ‘the change of real feature and declining from Truth, and because of their peculiar condition in purgatory, this group have naturally remained far from realities and cannot discriminate the length of the time of their staying in purgatory.

Regarding to what was said in the above, there seems no need to pose the long discussions of a group of commentators who explain why the guilty ones tell intentionally lies on the Hereafter Day, since, in this stage, there is no reference of their intentional falsehood in the verse.

Of course, in other verses of the holy Qur’ān, there are seen some examples concerning the lie and falsehood of the guilty on the Day of Resurrection the answer of which has been given in detail when commenting on Sura Al-’An‘ām, No. 6, verse 187, but this discussion does not relate to the subject of the discussion concerning these verses.

****

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}56{ وَقَالَ الَّذِینَ اُوتُوا الْعِلْمَ وَالإِیمَانَ لَقَدْ لَبِثْتُمْ فِی کِتَابِ اللَّهِ إِلَی یَوْمِ الْبَعْثِ فَهَذَا یَوْمُ الْبَعْثِ وَلَکِنَّکُمْ کُنتُمْ لاَ تَعْلَمُونَ

56. “And those who have been given knowledge and faith will say (to the guilty); ‘certainly you have tarried according to Allah’s Book till the Day of Resurrection, so this is the Day of Resurrection, but you did not know’.”

As for the purpose of /’allaŏīna ’ūtul ‘il mawal ’īmān/ (those who have been given knowledge and faith) that who they are, some commentators have said that it points to the Divine angels who have both knowledge and faith, while some others have said that it refers to the aware believers; and the second interpretation is more apparent.

Some authentic Islamic narrations indicate that it has been rendered into the progeny of Hadrat Amir-ul-Mu’mineen Ali (a.s.), the Immaculate Imams (a.s.) which is of the statement of clear extensions and it does not confine the vast meaning of the verse.

This point is also necessary to be mentioned that some commentators believe that the dialogue between these two groups about ‘purgatory’, that one of them imagines its time as long as one hour and the next one knows its real amount of time originates from this point that since the first group are waiting for the Divine punishment they are willing that it can be postponed more and they consider the distances short though they are very long. But the second group, who are waiting for Paradise and its bounties knowingly, see this distance long.(1)

****

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}57{ فَیَوْمَئِذٍ لاَّ یَنفَعُ الَّذِینَ ظَلَمُوا مَعْذِرَتُهُمْ وَلاَ هُمْ یُسْتَعْتَبُونَ

57. “So on that Day their excuse shall not profit those who did injustice, nor will they be allowed to make amends.”

well as the land on which they have committed sins, will speak about their deeds, while in some other stages their tongue will be relieved and they apologize, but it will not profit them.

One of their apologies is that they put their own sins on the shoulder of the chiefs of disbelief and hypocrisy. They will tell them: “…Has it not been for you, we should certainly have been believers.”(1) But in answer to them, in Hereafter, they will say: “… Was it we who kept you back from guidance after it reached you? …”(2)

And sometimes in the state of apology they try to accuse Satan for their own deviation and they will blame him for his temptations. But Satan answers them: “… therefore, do not blame me, but blame yourselves …”(3)Satan says: he did not force them to do any things, he only invited them friendly and they accepted it, too.

****

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}58{ وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِی هَذَا الْقُرْءَانِ مِن کُلّ ِ مَثَلٍ وَلَئِن جِئْتَهُم بِاَیَةٍ لَّیَقُولَنَّ الَّذِینَ کَفَرُوا إِنْ أَنتُمْ إِلاَّ مُبْطِلُونَ

58. “And indeed We have set forth for the people in this Qur’ān, every kind of similitude, and if you bring unto them a sign, certainly those who disbelieve will say: ‘You are naught but follow falsehood’.”

Yet, there are some people that none of these issues affect their dark and black hearts. That is why any verse or sign which is brought for them upon the truth, these disbelievers will say that you are followers of falsehood and these things are some baseless affairs. The verse in this regard says:

“And indeed We have set forth for the people in this Qur’ān, every kind of similitude, and if you bring unto them a sign, certainly those who disbelieve will say: ‘You are naught but follow falsehood’.”

The application of the Qur’ānic term /mubtilūn/ here is an inclusive meaning which encompasses all the undue labels and attributions of the polytheists: the attribution of falsehood, sorcery, insanity the superstitious fables, and fair tales, each of which is a feature from the false features. Yes, they always accused the Divine prophets to one of these things in order to make the pure hearted people neglectful by them for a few days.

The addressee in the word /’antum/ (you) may be the holy Prophet (p.b.u.h.) and the true believers, or it may refer to all of the adherents of the Truth and the whole Divine prophets and leaders, since this group of obstinate disbelievers opposed the whole adherents of this school of thought.

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}59{ کَذَلِکَ یَطْبَعُ اللَّهُ عَلَی قُلُوبِ الَّذِینَ لاَیَعْلَمُونَ

59. “Thus does Allah set a seal on the hearts of those who do not know.”

}60{ فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلاَ یَسْتَخِفَّنَّکَ الَّذِینَ لاَیُوقِنُونَ

60. “So be patient, verily the promise of Allah is True, and let not those who have no certainty hold you in light estimation.”

Among those victories is what is mentioned in this very Sura, verse 47 where it says: “… and helping the believers is ever incumbent on Us.”

Sura Qāfir, No. 40, verse 51 also says: “We will, without doubt, help Our messengers and those who believe, (both) in this world’s life and on the Day when the witnesses will stand forth.” And Also in Sura Al-Mā’idah, No. 5, verse 56, it says: “… Surely the party of Allah are triumphant.”

The second command is the instruction of having control over the nerves, and protecting the coolness and calmness in this hard and continued struggle. Then the holy verse continues saying:

“… and let not those who have no certainty hold you in light estimation.”

Your duty is that you should have patience, tolerance, further forbearance, and keeping the coolness which is worthy to be in a leader to stand against these kind of persons.

The Qur’ānic term /lā yastaxifannaka/ is derived from /xiffat/ in the sense of lightness. That is, you must stand so heavy, firm, and steadfast that they cannot consider you light and cause you to move. You must stand firm in your way because they have no certainty, while you are the centre of certainty and Faith.

As it was said before, this Sura started with promise of believers’ triumphant against the enemies and ends with the promise of victory, too, but its main condition is counted patience and perseverance.

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O’ Allah! Bestow on us such a patience and perseverance that the storms of difficulties and terrible events would never shake us.

O’ Allah! We refuge to Your Pure Essence that we may be among those in whose hearts do not affect admonitions, advices, and exhortations.

O’ Allah! The enemies are organized and united, and they are equipped with kinds of satanic weapons. We ask You the victory against our outward enemies and inward Satans. Amin, O The Lord of the Worlds!

****

The End of Sura Ar-Room

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Sura Luqmān

(Luqmān)

No. 31, (Revealed at Mecca)

34 verses in 4 Sections

4. “Those who establish prayer and pay the poor-rate and they are certain of the Hereafter.”

opposite to /lahwul hadīθ/ (idle talk) which will be dealt with in later verses.(1)

Or it is in the sense that this Qur’ān is like a wise learned man who, in his silence, usually speaks with thousand different tongues, instructs others, admonishes, encourages, warns, tells instructive stories and, shortly speaking, possesses wisdom and statement with complete meaning. This introductory meaning has a direct relation with the words of Luqmān, the wise, which are referred to in this Sura.

Of course, there is no problem that both of the meanings of /hikmat/ are meant in the above verse.

The next verse states the ultimate aim of the descent of the Qur’ān by saying:

“A guidance and a mercy for the righteous ones,”

‘Guidance’ is, in fact, an early preparation for Allah’s mercy, because, at first an alert man finds the fact under the light of the Qur’ān and believes in it and then he uses it in his actions and after that he will be involved in the endless Divine bounties and His All-Embracing Mercy.

It is noteworthy that here the Holy Qur’ān is counted as the source of guidance and mercy for the righteous and at the beginning of Sura An-Naml, No. 27, verse 2, the Qur’ān implies it is the source of guidance and glad tidings for the believers: “A guidance and glad tidings for the believers”, and at the beginning of Sura Al-Baqarah, No. 2 verse 2, it qualifies the Qur’ān as: “… a guidance to the pious ones”.

This very difference of statements may be for the sake that without piety and righteousness the soul of submission and accepting the facts will not become active in man and naturally there will not be any guidance for him.

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Next to this stage, i.e. the stage of accepting the truth, there comes forth the stage of being faithful in which, besides ‘guidance’, the glad tidings to Divine bounties will also exist.

And when we pass the stages of piety and faith, we reach the stage of righteous deed where the mercy of Allah will be added.

Thus, the above mentioned verse reiterates three stages of development of the servants of Allah one after another: the stage of accepting the truth, the stage of having faith, and the stage of righteous action, and in these three stages the Qur’ān is sequentially the source of: “guidance”, “glad tidings”, and “mercy”/ (Be careful)

****

The next holy verse qualifies the righteous ones with three qualifications. It says:

“Those who establish prayer and pay the poor-rate and they are certain of the Hereafter.”

Their link with Allah is through prayer, with the servants of Allah by means of paying poor-rate, and their certainty to the court of Judgment in Hereafter is a powerful motive for avoiding from sin and for fulfilling the duties.

****

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}5{ أُوْلَئِکَ عَلَی هُدی مِن رَبّ-ِهِمْ وَأُوْلَئِکَ هُمُ الْمُفْلِحُونَ

5. “These are on (true) guidance from their Lord, and they are the ones who are successful.”

Allah, and the way of those who have a perfect faith in both Origin and Resurrection.

At the end, it is understood from this verse that felicity is gained by the success and guidance of Allah (s.w.t.) which is, of course, given to man because of his effort and endeavour, too, as, in another occurrence, the Qur’ān says: “And those who strive hard for Us, We will certainly guide them in Our way, and verily Allah is with the good doers.”(1)

****

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}6{ وَمِنَ النَّاسِ مَن یَشْتَرِی لَهْوَ الْحَدِیثِ لِیُضِلَّ عَن سَبِیلِ اللَّهِ بِغَیْرِ عِلْمٍ وَیَتَّخِذَهَا هُزُواً أُوْلَئِکَ لَهُمْ عَذَابٌ مُهِینٌ

6. “And there are, among men, those who purchase idle talk to lead (others) astray from the way of Allah without knowledge, and to take it in mockery; for these shall be a disgracing chastisement.”

After mentioning this occasion of revelation, the Late Tabarsī says: “The tradition which has been narrated from the holy Prophet (p.b.u.h.) in this regard confirms the above occasion of revelation, because he (p.b.u.h.) said: ‘Teaching music to maid-servant singers is unlawful, and bargaining them as well as Profit gained from it is unlawful, too. The reference to this (matter) is mentioned in the Book of Allah (where it says): ‘And there are, among men, those who purchase idle talk to lead (others) astray from the way of Allah without knowledge’ …’”

However, the words in this holy verse are about a group of people who use their capitals for vanity and leading others astray by which they buy the wretchedness in this world and the next for themselves. At first, it says:

“And there are, among men, those who purchase idle talk to lead (others) astray from the way of Allah without knowledge, and to take it in mockery; …”

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

“… for these shall be a disgracing chastisement.”

Purchasing idle talks and falsehood is either in this manner that they really earn superstitious and false fables by giving money, like that that we studied in the story of Nadr-ibn-i-Hārith.

Or it is in this way that for arranging some meetings of vanity, singing, and falsehood they buy some maid-servant singers, as was said in the occasion of revelation through the tradition of the Prophet (p.b.u.h.).

Or they spend wealth in any way or form that by which they get this unlawful aim, i.e. the false and idle talks.

It is surprising that these blind hearted persons bought the false and idle matters for the dearest price, but they used to

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ignore the Divine verses and wisdom that Allah had given them without money.

This probability also exists that the word ‘purchase’ has an ironical meaning and its purpose is any kind of struggle and effort for reaching this aim.

The Arabic phrase /lahwul hadīθ/ (idle talk) has such a vast meaning that envelops any kind of talks or amusing musical songs which drive man into idleness or aberration, whether they are from the sort of lascivious music, sounds, and songs, or the words that, not by the way of tune, but by means of its content drive man towards vanity and mischief; or by means of both of them; like love poetry and songs of the ordinary singers that both their content and tune are perverse; or like the superstitious stories and fables which cause people to deviate from the Divine straight way cause their deviation.

Or the ridiculous statements which are said with the purpose of dismissing the truth and weakening the basis of Faith, like what is narrated from Abūjahl and his companions who, addressing the Quraysh, said to them: “Do you want me to feed you from Zaqqūn by which Muhammad threatens us?” Then he ordered his men to provide some butter and date and said that it was that very ‘Zaqqūm’; and thus he used to mock the noble verses of Allah.

However, the Qur’ānic phrase: /lahw-ul-hadīθ/ (idle talk) has a vast meaning which encompasses all of these senses and the like of them, and if some particular Islamic narrations, or the words of the commentators have emphasized on one of them, it does never indicate to the restriction of the concept of the verse.

The auspicious traditions narrated by the way of Ahl-ul-Bayt (a.s.) contain some points which refer to the same vastness of the concept of this term, too.

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Among them is a tradition from Imam Sādiq (a.s.) in which he has said: “The session of /qinā’/ is a session that Allah does not look at its people (and He does not bestow His mercy on them) and this is (the extension of what Allah, the Almighty and Glorious, has said: ‘And there are, among men, those who purchase idle talk to lead (others) astray from the way of Allah …’.”(1)

The application of the Qur’ānic phrase /lahwul-hadīθ/ (idle talk) instead of saying /’al-hadīθ-ul-lahw/ may refer to this fact that their main aim is that very vanity, and ‘talk’ is a means for reaching it.

The Qur’ānic sentence “to lead (others) astray from the way of Allah” also has a vast meaning which involves both ‘to lead mentally astray, such that was said in the story of Nadr-ibn-i-Hārith and Abūjahl, and to lead ethically astray, such that the above traditions about ‘singing songs’ indicate.

The Qur’ānic phrase /biqayr-i-‘ilm/ (without knowledge) points to the fact that this misleading and deviated group do not believe even in their own false school either, but they follow only ignorance and blind imitations. They are some ignorant persons who cause others to be afflicted with their ignorance, too.

This meaning is in the case that we count the phrase ‘without knowledge’ as a quality for ‘those who lead others astray’, while some other commentators have also said that it may be a quality for ‘those who are led astray’, that is, they unknowingly lead some ignorant persons to deviation and falsehood.

These unaware people go further than this, too; i.e., they do not suffice to only the amusing and neglecting aspects of these issues, but they use their vain and idle talks as a means

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for mocking the verses of Allah, and this is the same thing that the Qur’ān points to at the end of the above verse by saying: “… and to take it in mockery, …”

The word ‘chastisement’, here is qualified by the word ‘disgracing’ for the reason that punishment should be equivalent with the crime. They disgraced the Divine verses, and then Allah has also appointed a chastisement for them which is both painful and disgracing.

At the end, Imam Bāqir (a.s.) said: “Profane singing is among the sins for which Allah has promised the (Hell) Fire”, and then he recited the verse under discussion.(1) Therefore, profane singing is one of the great sins, since a great sin is the sin for which punishment has been promised in the Qur’ān.

****

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}7{ وَإِذَا تُتْلَی عَلَیْهِ ءَایَاتُنَا وَلَّی مُسْتَکْبِراً کَاَن لَّمْ یَسْمَعْهَا کَأَنَّ فِی اُذُنَیْهِ وَقْراً فَبَشّ-ِرْهُ بِعَذَابٍ أَلِیمٍ

7. “And when Our signs are recited to him, he turns back proudly as if he had not heard them, as though in his ears were a heaviness, therefore give him the tidings of a painful chastisement.”

does not hear these verses but also as if he were deaf and heard no word. The punishment of such persons is also appropriate to their deeds. In the same manner that their deed was painful for the people of truth, Allah has appointed their punishment painful, too, and gives them a painful chastisement.

It is also necessary to note this point that the application of the Arabic word /baššir/ (give glad tidings), concerning the Divine painful chastisement, agrees with the action of the proud ones who used to mock the verses of Allah and rendered Zaqqūm of the Hell into butter and date.

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}8{ إِنَّ الَّذِینَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ جَنَّاتُ النَّعِیمِ

}9{ خَالِدِینَ فَیهَا وَعْدَ اللَّهِ حَقّاً وَهُوَ الْعَزِیزُ الْحَکِیمُ

8. “Verily those who believe and do righteous deeds, for them are the gardens of Bliss,”

9. “To dwell therein; the promise of Allah is true, and He is the Mighty, the Wise.”

“Verily those who believe and do righteous deeds, for them are the gardens of Bliss,”

****

This is more important than this is that these gardens of bliss are eternal for them and they will abide in them for ever. And this is the certain promise of Allah, a true promise. The verse says:

“To dwell therein; the promise of Allah is true, …”

Allah never gives a false promise, nor is He impotent to fulfil His promise, because, as the holy verse continues, it clearly says:

“… and He is the Mighty, the Wise.”

This point is also noteworthy that, concerning their pride, the word ‘chastisement’ is mentioned in singular form, but concerning the believers who do righteous deeds, the word ‘gardens’ is mentioned which is in plural form, because the mercy of Allah always precedes His Wrath (punishment).

The emphasis on eternity and Divine promise are also emphasis on the increase of mercy comparing punishment. The Qur’ānic term /na‘īm/ is derived from /ni‘mat/ and has a vast scope of meaning which envelops all kinds of material and spiritual bounties, even the bounties that are not perceptible for us, the prisoners of the prison of the body in this world. Rāqib in Mufradāt says: “Bliss means ‘plenty of bounty.”

****

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}10{ خَلَقَ السَّمَاوَاتِ بِغَیْرِ عَمَدٍ تَرَوْنَهَا وَأَلْقَی فِی الأَرْضِ رَوَاسِیَ أَن تَمِیدَ بِکُمْ وَبَثَّ فِیهَا مِن کُلّ ِ دَآبَّةٍ وَأَنزَلْنَا مِنَ السَّمَآءِ مَآءً فَأَنْبَتْنَا فِیهَا مِن کُلّ ِ زَوْجٍ کَرِیمٍ

10. “He created the heavens without any pillars as you see them; and He cast mountains on the earth lest it shakes with you, and He spread in it of every kinds of animals; and We sent down water from the heaven, then We caused to grow therein (vegetables) of every noble kind in pairs.”

which like a very strong pillar, but not visible, practically holds the heavenly planets in their proper places.

This meaning has been stipulated in the tradition that Hussayn-ibn-Khālid has narrated from Imam Ali-ibn-Mūsar-Ridā (a.s.), who said: “Glory be to Allah, did Allah (s.w.t.) not say: ‘Without any pillars as you see them’?” The addressee answered positively and he (a.s.) said: “There are some pillars but you do not see them.”(1)

However, the above mentioned holy sentence is one of the scientific miracles of the Qur’ān the explanation of which has been stated in Sura Ar-Ra‘d, No. 13, verse 2.

Then the Qur’ān refers to the philosophy of the creation of mountains. It says:

“… and He cast mountains on the earth lest it shakes with you, …”

This verse, some like of which are found in the Qur’ān, shows that mountains are some means of stability for the earth. This fact, however, has also been scientifically proved today that, in numerous respects, mountains are the cause of stability of the earth:

In this respect that their roots are jointed together and, like strong armour, protect the earth against the pressures originated from the inner heat of it. If they were not, the destructive earth-quakes were so abundant that they might not let man live on it.

And in this respect that this strong cover of the earth resists against the gravity of the moon and that of the sun in a way that if the mountains did not exist a great tide could come into being over the ground that was not unlike the flow and ebb of the seas and could make life impossible for man.

And in this respect that it breaks the pressure of storms and decreases the contact of the surrounding air of the earth, at

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the time of its rotation, to the least, and if they did not exist the surface of the earth, like dry salt deserts, would be the field of fatal winds and destructive storms.

Now that the bounty of calmness of the heavens by their unseen pillars and the calmness of the earth by mountains have been provided, there come the turn of the creation of living creatures and their calmness that they can step in the field of life in a calm environment. The verse continues saying:

“… and He spread in it of every kinds of animals; …”

The application of the Qur’ānic phrase /minkullidābbah/ is an indication to the variety of life and living in different features among which are the very small living creatures through our environment that can not be ordinarily seen with normal eyes, to the gigantic animals whose greatness causes man to feel horror.

Also, each group of moving creatures are in different colours and in completely various features. Those animals that live by water and those that live by air, birds, creepers, kinds of insects and the like of them have different worlds for themselves and they reflect the subject of life in hundreds of thousand forms.

But it is evident that these moving creatures need both water and food, then through next sentences the Qur’ān points to these two things. It says:

“… and We sent down water from the heaven, then We caused to grow therein (vegetables) of every noble kind in pairs.”

Thus, the verse refers to the main means of the life of all creatures specially man, which is water and plants. There is a table stretched all over the earth with various foods. That, from the point of creation, each of them is a proof upon the greatness and power of Allah.

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It is noteworthy that in stating the creation of the first three items, the Arabic verbs are said in the form of third person singular, but when it speaks about the descent of rain and the growth of vegetables, the Arabic verbs are stated in plural form, and it says: “… We sent down water from the heaven, then We caused to grow therein (vegetable) …” This itself is one of the arts of eloquence that at the time of mentioning different affairs the meanings are stated in two or more various forms so that the listener feels no fatigue. Moreover, this style of statement shows that the descent of rain and the growth of plants have been particularly regarded.

This verse points to the conjugality in the world of plants once more, and this is also one of scientific miracles of the Qur’ān, because at that time the conjugality (the existence of male and female) in the world of plants had not been vastly proved, and the Qur’ān revealed it. (Some more explanation about this subject can be studied in the commentary of Sura Ash-Shu‘arā’, No. 26, verse 7)

By the way, the Arabic word /karīm/ (noble) used as an attribute for the pairs of plants, points to the kinds of merits that exist in them.

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}11{ هَذَا خَلْقُ اللَّهِ فَاَرُونِی مَاذَا خَلَقَ الَّذِینَ مِن دُونِهِ بَلِ الظَّالِمُونَ فِی ضَلاَلٍ مُّبِینٍ

11. “This is Allah’s creation, but show me* what those besides Him have created. Nay! The unjust are in a manifest straying.”

However, at the end of the verse the Qur’ān considers their action as injustice and straying when it says:

“…. Nay! The unjust are in a manifest straying.”

We know that ‘injustice’ has a vast scope of meaning which involves putting every thing in other than its place. And since the polytheists considered worship, and sometimes the administration of the world, related to idols, they committed the greatest injustice and error.

By the way, the above interpretation is a tender hint to the relation of ‘injustice’ and ‘error’, because when man does not recognize the position of concrete beings in the world, or he recognizes them but does not observe them and does not see every thing in its proper place, this injustice certainly will cause his error and aberration.

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ideological matters, and the principles of religious duties and ethical subjects. In later discussions, we will say who Luqmān was and what qualities he had. But here we only mention that indications show that he was not a prophet, but he was a pious man free from vice who had overcome his sensual desires and Allah (s.w.t.) also let some springs of knowledge and wisdom flow in his heart.

It is sufficient for the greatness of his rank that Allah has set his admonitions in a row with His Own words and He has mentioned them inside the verses of the Qur’ān. Yes, when man’s heart is enlightened by the light of wisdom resulted from purity and piety, the divine words will be uttered by his tongue and he will say the same thing that Allah pleases and he thinks in the same way that Allah approves.

Next to this short explanation, we return to the commentary of the verse. Allah says:

“And indeed We gave wisdom to Luqmān, (saying:)

‘Be grateful to Allah; and whoever is grateful, he is only grateful for his own soul; and whoever is ungrateful, (he does no harm to Him) for verily Allah is self sufficient, Praised.”

Upon the proper definition of the Qur’ānic word /hikmat/ (wisdom) we must say that there have been mentioned many meanings for it, such as: “Recognition of the secrets of the world of existence”, “being aware of the facts of the Qur’ān”, “reaching to the Truth from the point of speech and deed”, and “gnosis of Allah and knowing Him”.

All these meanings can be gathered with together and for the commentary on the word ‘wisdom’ it may be said as this: “The wisdom that the Qur’ān speaks about and Allah has given to Luqmān has been ‘a collection of gnosis, knowledge, pure morals and piety, light, and guidance’.

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Imam Mūsabn-i-Ja‘far, the seventh Imam, (a.s.) in a tradition upon the commentary of this holy verse once said to Hishām-ibn-Hakam: “The purpose of /hikmat/ is understanding and intellect.”(1)

In another tradition, upon the commentary of this verse, Imam Sādiq (a.s.) said: “Luqmān knew the Divine Leader of his time.”(2)

It is clear that each of these concepts is counted as one of the branches of the vast concept of wisdom and they are not in contrast with each other.

However, because of having this wisdom, Luqmān thanked his Lord. He knew the aim of the Divine bounties and their usage. He used to apply them just in the same way that they had been created for, and this very thing is the meaning of wisdom that: ‘every thing is used in its own place’. Thus, both ‘gratitude’ and ‘wisdom’ end to one point.

The result of gratitude and ungratefulness for the bounties has been stated in the verse saying that being grateful is useful for the self of man and being ungrateful is against him, too, because Allah is self-sufficient. If all creatures thank Him, there will not be added anything to His greatness, and if the entire world of existence becomes ungrateful nothing will be decreased from Him.

The Arabic sign ‘L’ in the word /lillah/ is for allocation and this sign in the word /linafsihī/ is for ‘benefit’. Therefore, the benefit of ‘being grateful’, which is the permanence of bounty, its increase, and the reward in Hereafter, will come to man himself; and, similarly, he who is ungrateful will have the result of his own deed.

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The Qur’ānic phrase: ‘Self-Sufficient, Praised’ points to this fact that an ordinary grateful person usually either gives something to the giver of bounty, or if he does not give him anything, by praising him he elevates his rank among people. But Allah has not either of these two. He is free from want in front of all beings and He is worthy of being praised by all. The angels praise Him and all particles of the whole beings are busy glorifying Him. If a person utters ingratitude by verbal language there will affect him naught, and at the same time, the particles of his own body are busy praising him by none verbal language.

It is noteworthy that the Arabic word /yaškur/ (he thanks) is said in simple present tense which in Arabic shows the continuation of the action, while the word /kafara/ is stated in past tense in Arabic that denotes to the occurrence of the action even for one time. This denotes that ingratitude, even for one time, may have some painful sequels; but thankfulness must be done always and continuously so that one paves the path of his development.

quarrelled and had hostility with each other he would settle reconciliation between them.

Luqmān used to associate with many learned men. He used to struggle against his carnal soul.(1)

Luqmān lived a long life and he was contemporary with David, the Divine prophet (a.s.). Luqmān was one of the close relatives of Hadrat ’Ayyūb (Job) (a.s.). He was suggested to be either a governor or a sage and he elected to be a sage, a wise man.

Once Luqmān was asked how he gained that rank, and he answered that he obtained it as the result of trustworthiness, his own truthfulness, and his silence in what was not related to him.(2)

Imam Sādiq (a.s.) said about him: “Luqmān acknowledged the Divine Leader of his time. Although Allah did not give him a heavenly Book, He gave him something equivalent of it, i.e. wisdom.(3)

One day the Luqmān’s master wanted him to fetch him the best limb of a lamb and Luqmān brought the tongue of the lamb to him. Another day he told Luqmān to fetch him the worst limb of a lamb, and Luqmān brought him again the tongue of the lamb. When his master asked him about the reason of that action, he answered: “If tongue moves and speaks in the path of the Truth, it is the best limb of the body, otherwise it will be the worst limb.(4)

This fact is enough for the greatness of Luqmān that Allah, His Messenger (p.b.u.h.) and Immaculate Imams (a.s.) have narrated his admonitions for others.

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As some Islamic narrations indicate, wisdom is like a light which settles in man’s soul and its effects are seen in his speech and manner.(1)

Wisdom is an insight that if it is in a poor person makes him more beloved than a rich one in the society, and if it is in a very young person, elevates him above the elder ones.(2)

“Wisdom is a lost article of the believer. …”(3)

Learning wisdom has been so recommended that there has been said: “In the same manner that you take a precious piece of pearl from among rubbish, you must learn wisdom even from the enemy.”(4)

A sage person does not stop on superficial and temporary matters; he looks for the end and sequel of the affairs. He neither conflicts with those superior to him nor despise those inferior to him. He does not say anything without knowledge, and there is not any contradiction in his speech and his manner.

A sage does not spoil the bounties of Allah and never goes to vanities. He loves people as he likes himself, and whatever he wishes for him he desires for them, too. He never deceives others.

Another tradition indicates: “Whoever is pious in the world, and dazzling glares do not deceive him, Allah will settle wisdom in his spirit.”(1) Protecting the tongue, controlling the belly and lusts, trustworthiness, courtesy, and abandoning the useless things are the fields of the appearance of wisdom.(2)

}13{ وَإِذْ قَالَ لُقْمَانُ لإِبْنِهِ وَهُوَ یَعِظُهُ یَا بُنَیَّ لاَ تُشْرِکْ بِاللَّهِ إِنَّ الشّ-ِرْکَ لَظُلْمٌ عَظِیمٌ

13. “And (remember) when Luqmān said to his son admonishing him: ‘O my son! Do not associate aught with Allah for verily polytheism is a grievous iniquity’.”

Monotheism, and Monotheism in all its aspects and dimensions. Every destructive movement which is against Allah originates from polytheism. Mammonism, worshipping one’s station, sensuality, and the like of them are counted the branches of polytheism. On the contrary, the source of all correct and constructive movements is Monotheism. It is to rely on Him, to obey His command, to separate from other than Him, and to break all idols in the threshold of His sovereignty.

It is worthy noting that Luqmān mentions the reason of the negation of polytheism that ‘polytheism is a grievous iniquity’ and his statement contains of several points of view. What an injustice is greater than this that not only it has been done about Allah, that they have considered a worthless being equivalent with Him, but also about the servants of Allah that they lead them astray and, by their criminal deeds, cause them cruelty, and also about themselves that they have fallen from the peak of honour of servitude of Allah down to the depth of disgrace of worshipping other than Him.

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“Have you then considered him who takes his low desire for his gods …?”(1)

More than one hundred times the Arabic phrase /dūnallah/ or /dūnihī/ has occurred in the Qur’ān which means: ‘obedience and worshipping other than Allah, the Exalted, is polytheism’. Those believers who, in some instances, act upon the command and criterions other than that of Allah, the Almighty, go out of the orbit of Monotheism, as the Holy Qur’ān says: “And most of them do not believe in Allah except that they associate others (with Him).”(2) This statement means that the majority of the believers are polytheists too, and they have some refuges other than Allah.

An Islamic narration indicates that this kind of polytheism is more concealed than the movement of an ant on a black stone at night. (Kanz-ul-‘Ummal, 8849) Thus, polytheism is not only idolatry, but depending on any power, rank, wealth, certificate, tribe, and anything that is not on the path of Allah, is polytheism.

making others content is always in anxiety, because people are many and each of them has various desires and expectations.

Hadrat Yūsuf told his polytheistic companions in prison: “… Are (many) diverse lords better, or Allah, the One, the All-Dominant?”(1)

The Qur’ān gives the parable of the one who separates from Allah as follows: “… and whoever associates with Allah (anything), it is as though he has fallen from heaven and birds snatch him away, or the wind carries him off to a far distant place.”(2)

Yes, Monotheism and sincere servitude of Allah is a strong fortress which protects man from becoming useless, relying on any one, turning around any person, having hope in anyone, praising anyone and being afraid of any person. A tradition announces that the word of Unity is a strong fortress that whoever enters into it will be secure from the punishment of Allah.(3)

3- Diversity: In a true Monotheistic society, the axis of everything is Allah. The Divine leader assigns the law and the path of Allah, and all turn around the same axis. But in a polytheistic society, instead of the One God, there are false gods, and there exist different tastes and ways so that people are involved in diversity, discord and disunion. The Qur’ān says: “… and be not of the idolaters,” “Of those who split up their religion …”(4)

4- Disgrace in Hereafter: the Qur’ān says: “… and do not associate with Allah any other god for you will be thrown into Hell blamed cast away.”(5)

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can never create (even) a fly, though they should all gather for it; …”.(1) Or they go to this and that for the sake of a piece of bread, that the Qur’ān says about them: “… do not own for you any sustenance, …”(2) Or it is for gaining honour and glory that they go to a person, that the Qur’ān in Sura An-Nisā’, No. 4, verse 139 says: “… Then, verily, all glory belongs to Allah”. Or for the sake of being saved from difficulties they gather around a person, that the Qur’ān says: “… so they shall neither have the ability of removing the affliction from you, nor to change (it).”(3)

Somewhere else the Qur’ān implies that why do you leave the best Creator and go to others? It says: “Verily those whom you call upon other than Allah are creatures like your own selves. …”(4)

If ninety nine percent of an action is done for the sake of Allah but only one percent of it is done for other than Him, the entire action fails. The Qur’ān says: “And worship Allah and do not associate anything with Him, …”(1)

Not only idols and false gods, but also prophets and the friends of Allah should not be taken as a partner of Allah. Allah questions Jesus: “… did you say to the people: ‘Take me and my mother for two gods besides Allah? …”(2)

Taking a partner for Allah is a calumny and a great sin. The Qur’ān says: “… and whoever associates (aught) with Allah, has indeed devised a great sin.”(3)

Polytheism is so shunned that Allah says: “It is not (fit) for the Prophet and those who believe to seek forgiveness for the polytheists, …”(4)

Islam, logically and reasonably, always struggles against polytheism. It says: “Show me what it is they have created in the (wide) earth …”(5) In whose authority is your death and life? In whose authority is your glory and disgrace?

Yes, leaving Allah, Who has infinite Power and Knowledge, is the greatest injustice to humanity. It is not reasonable that we be captives of some things and individuals or rely only on industry and seek help from an impotent one. One of the aims of narrating the history of the old nations or telling stories in the Qur’ān is to eradicate the roots of polytheism.

Qur’ān that he was a prophet or only a sage, but the tune of the Qur’ān about Luqmān shows that he was not a prophet, because, concerning prophets, the Qur’ān usually speaks about their prophethood, invitation to Monotheism, struggle against polytheism and the deviations of the environment, the lack of demand for recompense, and also glad tiding and warning for nations. But concerning Luqmān none of these affairs are mentioned and only his admonitions to his son have been privately stated, though their content is general. This shows that he had been only a sage man.

A tradition narrated from the Prophet of Islam (p.b.u.h.) indicates that he (p.b.u.h.) said: “I say in truth that Luqmān was not a prophet, but he was a servant who thought very much, his certainty was excellent; he loved Allah and Allah loved him, too, and He gave Him wisdom.”(1)

2- A Part of Luqmān’s Wisdom:

Due to the admonitions of Luqmān that are mentioned in the verses of this Sura, some commentators have reiterated some of the wise sayings of this godly man, a concise portion of them are as follow:

1- Luqmān used to say to his son: “O My son! Verily the world is a deep sea wherein many people have drowned. Then appoint your ship in it ‘the Faith in Allah’; and appoint its sail reliance on Allah; and appoint your provision in it ‘God-fearing’. Then if you relieve (from sea) it is by the mercy of Allah, the Almighty, and if you are annihilated, it is because of your sins.”(2)

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These very admonitions are recorded in Al-Kāfī, through the sayings of Imam Kāzim (a.s.) to Hishām-ibn-Hakam in a more complete form narrated from Luqmān, the wise, as follows: “O my son! Verily the world is a deep sea. Many people have drowned in it; then your ship in it must be fright of God, and your provision must be Faith, and the sail of it must be reliance, and its captain is intellect, its leader is knowledge, and its rudder is patience.” There are also some other admonitions recorded in ’Usūl-i-Kāfī, Vol. 1, and the commentary books by Baydāwī, Tha‘labī, and Tabarsī in Majma‘ul-Bayān.

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}14{ وَوَصَّیْنَا الإِنسَانَ بِوَالِدَیْهِ حَمَلَتْهُ اُمُّهُ وَهْناً عَلَی وَهْنٍ وَفِصَالُهُ فِی عَامَیْنِ أَنِ اشْکُرْ لِی وَلِوَالِدَیْکَ إِلَیَّ الْمَصِیرُ

14. “And We did enjoin upon man concerning his parents, did his mother bear him with fainting upon fainting and his weaning takes two years, (saying:) ‘Be grateful to Me and to your parents: unto Me is the ultimate return (of all).”

Parents and their child have mutual rights. In the previous verse, the admonition of father to the child was referred to, while in this verse the kindness and gratitude of the child unto the parents is mentioned. It says:

“And We did enjoin upon man concerning his parents, …”

Then it points to the extraordinary labours of the mother and says:

“… did his mother bear him with fainting upon fainting …”

This subject has scientifically been proved, and experience has shown it, too, that mothers will faint during the course of pregnancy because they allocate nearly all their own milk and the marrow of their bone to the growth of their embryo, and they give her child the best materials of their own vitality out of all of them.

For this reason, during their pregnancy, mothers will be in need of kinds of vitamins and if they are not provided there will be some distresses for them. This matter continues even in the suckling course, too, because milk comes from inside of mother’s body. Then, the verse continues saying:

“… and his weaning takes two years, …”

Pointing to this matter, in another place, the Qur’ān says: “And the mothers shall suckle their children for two whole years …”(1)

The purpose, of course, is a complete course of suckling, though it may sometimes be less than that.

However, during these thirty three months (the pregnancy course and suckling course) mother performs the greatest self-sacrifice both from the spiritual and emotional points of view, and also from the point of body, and from the point of services to her child.

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It is interesting that at first the Qur’ān recommends about both parents and at the time of stating the labours and services, it emphasizes on mother’s labours in order to attract the man’s attention to the donations and great right of mother. Then it says:

“… (saying:) ‘Be grateful to Me and to your parents: …”

You should be grateful to both the Creator and the main giver of blessings and the kind parents He has given to you, and you should be grateful to your parents, too, who are the mediate of this emanation and undertake the transition of Allah’s bounties to you.

And how interesting and expressive is that the gratitude to the parents has been set and mentioned just beside the gratitude to Allah.

And, at the end of the verse, with a tune of statement which is not far from threat, it says:

“… unto Me is the ultimate return (of all).”

Yes, if we neglect here, all the rights, labours, and services will be dealt with there and will be exactly counted. We must fulfil the Divine account in respect to the gratitude of both His bounties and the bounty of the existence of parents and their pure and sincere affections.

Some of the commentators here have pointed out that the Qur’ān has repeatedly emphasized on observing the rights of parents, while recommendation due to children is rarely seen in the Qur’ān (except the prohibition of killing children which was an evil and ugly exceptional tradition during the Age of Ignorance). This is because of the fact that parents, as the result of their strong affections to their children, may rarely forget them, while there have frequently happened that children have forgotten their parents specially at the time of

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senescence and weakness. This is counted the most painful state for them and the worst ingratitude for the children.

}15{ وَإِن جَاهَدَاکَ عَلَی أَن تُشْرِکَ بِی مَا لَیْسَ لَکَ بِهِ عِلْمٌ فَلاَ تُطِعْهُمَا وَصَاحِبْهُمَا فِی الدُّنْیَا مَعْرُوفاً وَاتَّبِعْ سَبِیلَ مَنْ أَنَابَ إِلَیَّ ثُمَّ إِلَیَّ مَرْجِعُکُمْ فَأُنَبّ-ِئُکُم بِمَا کُنتُمْ تَعْمَلُونَ

15. “And if they (both) contend with you that you should associate with Me what you have no knowledge of, do not obey them, and keep company with them in (this) world kindly, and follow the way of him who turns to Me, then unto Me is the return of you (all) and then will I inform you of what you were doing.”

The duty of children is that they should never surrender these pressures and they should protect their own ideological independence and do not exchange the belief in Monotheism for any thing else.

By the way, the Qur’ānic sentence: “… what you have no knowledge of” means that if supposing we ignore the reasons of nullification of polytheism, at least, there is no reason to prove it, and no seeker of pretext can bring a reason for proving polytheism, either.

Moreover, if polytheism were a reality, there would exist a reason for proving it, and since there is not any reason to prove it, this itself is a reason upon its nullification.

Again, since it is probable that this commandment brings this imagination into being that the irreligious parents must be encountered violently and disgracefully, immediately after it the Qur’ān implies that the lack of obedience to them in the subject of disbelief and polytheism is not an evidence for absolute rupture of relation with them; but in the meantime we must have an appropriate manner to them in the world. The verse continues saying:

“… and keep company with them in (this) world kindly, …”

From the point of the world and material living we must have love, affection, and benignity to them but from the point of belief and religious programs we must not surrender to their wrong thoughts and suggestions. This is exactly the essential point of equilibrium in which the rights of Allah and parents are gathered. That is why, next to it, Allah says:

“… and follow the way of him who turns to Me, then unto Me is the return of you (all) and then will I inform you of what you were doing.”

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The successive negations and affirmations as well as enjoinments and prohibitions mentioned in the above verse is for the sake that Muslims find out the main line when in such issues there may consider, at first glance, a contradiction between the fulfilment of two duties, and they follow the correct path without the least excess and defect. This accuracy and delicateness of the Qur’ān in these narrow things is out of the features of its deep elegance and rhetoric.

However, the abovementioned verse is completely similar to what is mentioned in Sura Al-‘Ankabūt, no. 29, verse 8 which says: “And We have enjoined on man goodness unto his parents; and if they strive with you that you should associate (others) with Me, of which you have no knowledge, then do not obey them, unto Me is your return, and I will inform you of what you were doing.”

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}16{ یَا بُنَیَّ إِنَّهَآ إِن تَکُ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ فَتَکُن فِی صَخْرَةٍ أَوْ فِی السَّمَاوَاتِ أَوْ فِی الأَرْضِ یَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِیفٌ خَبِیرٌ

16. “O’ my son! If there be (your deed but) the weight of a mustard-seed and it were (hidden) in a rock or in the heavens or in the earth, Allah will bring it forth; (for) verily Allah is All-Subtle, All-Aware.”

The pronoun in the Qur’ānic word /’innahā/ refers to the good and evil deeds.

The man’s attention to the awareness of Allah concerning his deeds and that all good and evil deeds will be protected in Allah’s knowledge and that nothing will be vanished in this world of existence, is the source of all individual and social improvements, and it is a strong motive towards doing righteous works and it is an effective impedimental factor for man from committing evils and vices.

Mentioning the words: ‘the heavens’ and ‘the earth’ after the statement of ‘rock’, in fact, are of the kind of mentioning a ‘general meaning’ next to a ‘particular meaning’.

A tradition has been recorded in ’Usūl-i-Kāfī narrated from Imam Bāqir (a.s.) who said: “Avoid (committing) the small sins because once they will be called to account and some of you (sometimes) say that they commit sin and then they will ask forgiveness, while Allah, Almighty and Glorious, says: ‘… We will record that which they send before and that which they leave behind, and of all things have We taken account in a clear Book (of evidence).’(1) And He also says: ‘… If there be (your deed but) the weight of a mustard-seed and it were (hidden) in a rock or in the heavens or in the earth, Allah will bring it forth; (for) verily Allah is All-Subtle, All-Aware’(2).”(3)

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}17{ یَا بُنَیَّ أَقِمِ الصَّلاَةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنکَرِ وَاصْبِرْ عَلَی مَآ أَصَابَکَ إِنَّ ذَلِکَ مِنْ عَزْمِ الأُمُورِ

17. “O’ my son! Keep up the prayer and enjoin the good and forbid the evil, and patiently persevere against whatever may befall you, for this (patience) is among the (necessary and) important affairs.”

“… and enjoin the good and forbid the evil, …”

After these three practical important instructions, he refers to the subject of patience and perseverance that, comparing with Faith, is like head for the body. He says:

“… and patiently persevere against whatever may befall you, for this (patience) is among the (necessary and) important affairs.”

It is certain that there are many difficulties in all social affairs and particularly in ‘enjoining right’ and ‘forbidding wrong’, to which the dominant mammonists, and also the experienced polluted self-lovers will not easily surrender. They even try to hurt, annoy and accuse those who enjoin right and forbid wrong that, without patience and perseverance, it is impossible to become victorious against these difficulties.

The Arabic word /‘azm/ means: ‘a firm determination’, and the application of /‘azm-il-’umūr/ here either means the things that Allah has ordered to be serious about them, or the affairs that man must have a decided decision and a firm intention unto them. Either of these two meanings points to its importance.

The Arabic word /ŏālika/ here refers to patience and perseverance. This is also probable that it refers to all of the affairs that have been mentioned in the verse, including: prayer, enjoining right and forbidding wrong, but this subject has been mentioned after the subject of patience in some other verses of the Qur’ān, which strengthens the first probability.

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}18{ وَلاَ تُصَعّ-ِرْ خَدَّکَ لِلنَّاسِ وَلاَ تَمْشِ فی الأَرْضِ مَرَحاً إِنَّ اللَّهَ لاَ یُحِبُّ کُلَّ مُخْتَالٍ فَخُورٍ

18. “And do no turn your face away from people (in contempt), nor walk in the earth exultantly; verily Allah does not love any self-conceited boaster.”

Thus, Luqmān, the wise, points to two very ugly attributes here which cause the sincere social relations to be vanished: one of them is haughtiness and heedlessness, and the other is pride and selfishness, both of which draw man into a world of misconception, delusion, and self-admiration and cease his relation from others.

Specially with regard to the original meaning of the world /sa‘ar/ (torlicollis) that makes it clear that this kind of qualities is a sort of psychological ethical sickness, or a kind of deviation in realization and thought, else a safe and sound person from the point of mind and psyche never involves in such misconceptions and delusions.

It is evident that the purpose of Luqmān is not only the act of turning the face away from people, or walking exultantly and proudly, but the purpose is to struggle against all manifestations of arrogance and pride, and, before anything else, these qualities show themselves in the ordinary daily manner. Luqmān has emphasized on these particular qualities.

Some Examples of the modesty of the Friends of Allah:

1. The first personality of creation, i.e. the holy Prophet (p.b.u.h.), used to sit among his companions in a way that he had no superiority to others, and whoever joined their meeting and did not know the Prophet (p.b.u.h.) he would ask: “Which one of you is the Messenger of Allah?”(1)

2. In a travelling, wherein everybody usually undertook a responsibility for providing food, the holy Prophet (p.b.u.h.) undertook a duty, too. He said: “I gather pieces of wood.”(2)

3. As soon as the Prophet (p.b.u.h.) saw that there was not enough carpet for some ones to sit on, he gave his shoulder-mantle to them to sit on it.(3)

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Wearing simple clothing, riding in bare donkey, milking, accompanying with slaves, greeting to little children, patching up his shoe and clothes, accepting people’s invitation, sweeping the house, shaking hand with all individuals, and not holding the food light, were among the Prophet’s ways of life.(1)

4. In order to respect Imam Sādiq (a.s.), some of the believers wanted to forbid the entry of others into the public bathroom where the Imam was bathing, but the Imam did not let them and said: “You need not to do this. The life of a believer is simpler than this.”(2)

5. Some persons insisted that Imam Ridā’s table cloth could be separate from the table cloth of the servants, but he (a.s.) did not accept.(3)

6. Someone did not recognize Imam Ridā in a public bathroom; and he wanted him (a.s.) to rub his body. Without introducing himself, and with a complete dignity, the Imam accepted his demand. After that, when the man recognized the Imam, he began apologizing him. The Imam (a.s.) comforted him.(4)

Accepting others’ suggestions and critics, and sitting in a place lower than the one’s position, are among the signs of modesty.

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}19{ وَاقْصِدْ فِی مَشْیِکَ وَاغْضُضْ مِن صَوْتِکَ إِنَّ أَنکَرَ الاَصْوَاتِ لَصَوْتُ الْحَمِیرِ

19. “And be moderate in your pace; and lower your voice; verily the most unpleasant of voices is the braying of the asses.”

in pace and the tune of the sound, of a person are mentioned as two examples.

Verily he who has these four qualities is a successful, happy and victorious person both amongst people and before Allah (s.w.t.).

It is noteworthy that there may be some sounds in our living place which are more troublesome than the braying of asses, but no doubt these sounds are not general and common. Moreover, to be troublesome and to be uglier are different. Whatever that a person hears and is truly the most unpleasant of voices is that very braying of an ass, to which the shouts of the proud and the foolish persons have been likened.

Not only because of ugliness, the loudness and the style of the braying of an ass, but also because of its being sometimes unreasonable, for as some of the commentators have said, the sound of other animals are often because of a need or a reason, but this animal sometimes unreasonably and without having any need suddenly brays.

There may be for this reason that some Islamic narrations denote that when an ass brays, it has seen a Satan.

Some commentators have said the sound of every animal is the glorification to Allah except the sound of an ass! However, the ugliness of this sound comparing other sounds does not need to be discussed.

And if we see that in a tradition narrated from Imam Sādiq (a.s.) this verse has been rendered into the sneeze with a loud voice, or into speaking very loudly, it is, indeed, the statement of a clear extension of it.(1)

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3- A person once came to the Prophet (p.b.u.h.) and asked him to admonish him. Then he (p.b.u.h.) told him: “Do meet your brother with a joyful face.”(1)

4- Another tradition indicates that the Prophet (p.b.u.h.) said: “On the Day of Hereafter there will not put anything of actions in the scale of a man better than good character.”(2)

5- Imam Sādiq (a.s.) in a tradition said: “Pious goodness and good character flourish houses and increase in lifetimes.”

6- Again the holy Prophet (p.b.u.h.) said: “The things for which my people may enter Paradise most of all are piety for Allah and good character.”(3)

Concerning modesty we also read that Imam Ali (a.s.) has said: “The adornment of the honourable people is modesty.”(4)

Imam Sādiq (a.s.) in a tradition said: “Modesty is the origin of every goodness and happiness. It is a high rank, and if there were a word for modesty which people understood, it would state many hidden secrets of the sequel of the affairs … And he who has modesty for Allah, He will elevate him above many of his servants. … No worship is accepted by Allah and He is pleased of but that its door is modesty.”(5)

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At last, after mentioning ten admonishments about Origin and Resurrection, the rules of living, and ethical and social programs, for completing them, The Holy Qur’ān goes to the statement of Divine bounties in order to move the sense of gratitude in people, a thanksgiving that becomes the source of ‘recognition of Allah’ and motive of obedience to Allah’s command.

Luqmān addresses all humankind and say:

“Have you not seen that Allah has made subservient to you whatever is in the heavens and whatever is in the earth …”

‘Making subservient whatever is in the heavens and in the earth to man’ has a vast concept which encompasses both what he has in his authority and uses them, with his own will, along-side his interests, such as many earthly animals, and the things which are not in man’s authority but Allah has appointed them to serve mankind, like the sun and the moon.

Therefore, all beings subservient to the command of Allah are alongside the path of the benefits of men whether they subservient to his command or not. Thus, the Arabic sign ‘L’ in the Qur’ānic word /lakum/ (for you) is the ‘L’ with the meaning of benefit.

Then, it adds:

“… and He has lavished on you His blessings outward and inward? …”

The commentators have stated a lot of explanations on the meaning of ‘His blessing outward and inward’.

Some of them think of ‘outward blessings’ as a thing that is not deniable for anyone, such as creation, life, and kinds of provisions. They say that the inward blessings refer to those things that are not comprehensive without care and study, (such as many spiritual powers and constructive instincts).

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Some others have rendered the ‘outward blessings’ into the outward limbs and the ‘inward blessings’ into ‘the heart’.

Some other commentators have considered the beauty of the face and stature and the health of the limbs as the outward blessing, and the ‘gnosis of Allah’ as the inward blessing.

Once Ibn-i-‘Abbās asked the Prophet of Islam (p.b.u.h.) in this regard, and he answered: “O’ Ibn-i-‘Abbās! The outward blessing is Islam, and your complete and ordered creation by Allah, as well as the sustenance He has given you. And the inward blessing is His concealing the ugliness of your deeds and that He, the Mighty, does not disgrace you publicly in front of people.”(1)

Imam Bāqir (a.s.) once in a tradition said: “The outward blessing is the Prophet (p.b.u.h.), the gnosis of Allah, and Monotheism that the Prophet (p.b.u.h.) has brought; and the inward blessing is love of us, Ahl-ul-Bayt, and the covenant of friendship with us.”(2)

But, in fact, there is no contrast between these different commentaries, and each of them states the clear extensions of the outward and inward blessings without restricting their vast concepts.

At the end of the verse, the Qur’ān speaks about those who are ingratitude unto the great bounties of Allah (s.w.t.) that have inwardly and outwardly surrounded them and they dispute against the Truth. It says:

“… And among the people is he who disputes concerning Allah without knowledge and without any guidance and without any book giving light.”

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Instead of recognizing the giver of those abundant manifest and concealed bounties, they ignorantly and obstinately turn to polytheism and denial.

For the explanation of the difference existing between “Knowledge”, “guidance” and “Illuminating Book” it may be better to say that “Knowledge” refers to the Divine teachers and leaders and those learned ones who can help man in this path and guide him to the appointed destination. And the purpose of “Illuminating Book” refers to the heavenly Books that, by the way of revelation, enlighten the man’s soul and heart.

In fact, this obstinate group neither themselves have any knowledge nor do they seek for a leader or a guide, nor do they get help from the Divine revelations, and since the way of guidance is only in these three things therefore, by abandoning them they will get astray and pave the way of Satan.

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}21{ وَإِذَا قِیلَ لَهُمُ اتَّبِعُوا مَآ أَنزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَیْهِ ءَابَآءَنَآ أَوَلَوْ کَانَ الشَّیْطاَنُ یَدْعُوهُمْ

إِلَی عَذَابِ السَّعِیرِ

21. “And when it is said to them: ‘Follow what Allah has sent down’, they say: ‘We shall follow that on which we found our fathers.’ What! (Would they do it) even if Satan were calling them to the chastisement of the blazing Fire?”

Yes, the leadership of Satan alone is enough that one rejects the Holy Qur’ān though it is disguised in the invitation toward the Truth, and his leadership is certainly a false cover, and an invitation toward the Fire of Hell and it alone is also enough for opposition and the duty is clear, although the situation of the inviter is unknown.

Does any wise person leave out the invitation of the Divine prophets unto Heaven and goes after the invitation of Satan unto Hell?

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}22{ وَمَن یُسْلِمْ وَجْهَهُ إِلَی اللَّهِ وَهُوَ مُحْسِنٌ فَقَدِ اسْتَمْسَکَ بِالْعُرْوَةِ الْوُثْقَی وَإِلَی اللَّهِ عَاقِبَةُ الأُمُورِ

22. “And whoever submits himself (truly) to Allah and he be a doer of good, he indeed has taken hold of the firmest hand-hold (a rope); and unto Allah is the end of all affairs.”

and elevating to the highest peak of knowledge, and spirituality man needs a firm and certain true means. This means is not anything but faith and righteous deed. Except this, all other things are not reliable and will be the cause of fall and death. Moreover, it is only this mean that remains and all other means are perishing, so, at the end of the verse, the Qur’ān says:

“… and unto Allah is the end of all affairs.”

There is a tradition recorded in Tafsīr-i-Burhān, cited by the Sunnites, saying that it has been narrated from Imam Ali-ibn-Mūs-ar-Ridā (a.s.) from the Prophet of Islam (p.b.u.h.) who said: “After me there will be a dark sedition. Only those can deliver from it who take hold of the firmest handhold.” Then it was said what the firmest handhold was, and he said: “It is the mastership of sayyid-ul-Wasiyyīn.” They said: “O’ Messenger of Allah! Who is this Sayyid-ul-Wasiyyīn?” He answered: “Amīr-ul-Mu’minīn!” They asked: “O’ Messenger of Allah! Who is Amīr-ul-Mu’minīn?’ He answered: “(He is) the master of the Muslims and their leader after me.” They asked: “O’ Messenger of Allah! Who is the master of the Muslims and their leader after you?” He answered: “(He is) my brother, Ali-ibn-’Abītālib (a.s.)”(1)

There have been narrated some other traditions in this field, too, indicating that the purpose of /‘urwatul-wuθqā/ is the friendship of Ahlul-Bayt (a.s.), or the friendship of the progeny of Muhammad (p.b.u.h.), or the friendship of the Imams out of the descendants of Imam Husayn (a.s.).(2)

We have repeatedly said that these interpretations are the statement of some clear expansions, and they do not contrast with other expansions, such as: Monotheism, piety, and the like.

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}23{ وَمَن کَفَرَ فَلاَ یَحْزُنکَ کُفْرُهُ إِلَیْنَا مَرْجِعُهُمْ فَنُنَبّ-ِئُهُم بِمَا عَمِلُوا إِنَّ اللَّهَ عَلِیمٌ بِذَاتِ الصُّدُورِ

}24{ نُمَتّ-ِعُهُمْ قَلِیلاً ثُمَّ نَضْطَرُّهُمْ إِلَی عَذَابٍ غَلِیظٍ

23. “And whoever disbelieves, let not his disbelief grieve you, unto Us is their return then will We inform them of what they did. Verily Allah is the knower of what is in the hearts.”

24. “We give them to enjoy a little, then will We drive them to a severe chastisement.”

punishment though they disbelieve and are unjust and cruel, because it is not so late and they all will return to Allah and He will inform them of both their deeds and the bitter and evil fruits of their deeds. The verse says:

“… unto Us is their return then will We inform them of what they did. …”

Allah, the knowing, is aware of not only their deeds but also of the secrets and hidden intentions in their hearts. The verse continues saying:

“… Verily Allah is the knower of what is in the hearts.”

This meaning that on the Day of Hereafter Allah will inform people of their deeds or that He will inform them of what they differed in, has been revealed through a great deal of verses of the Holy Qur’ān. The Qur’ānic term /nunabbi’ukum/ is derived from /naba’/ which, according to what Rāqib has cited in Mufradāt, is used for a news that has an important content and benefit, and it is also explicit, manifest, and free from any falsehood. This makes it clear that these meanings, point to the fact that on the Hereafter Day Allah will divulge the people’s deeds in a manner that there will remain no place of objection and denial for anyone. He will make appear entirely whatever people do in this world and they often forget them in this world, and He will make them ready for reckoning and recompense. Even that which passes in the mind of a person and none is aware of, will completely be reported to their owners.

****

Then in the next verse, He implies that their enjoyment of the life of this world should not make the Prophet (p.b.u.h.) surprise, because He gives them a little share of the provision of the world, and whatever this provision may be, it is scanty,

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and finally they will compulsorily be driven into a just severe punishment, a punishment which is constant and painful. The verse says:

“We give them to enjoy a little, then will We drive them to a severe chastisement.”

This meaning may point to the fact that they should not think that they are out of the grasp of Allah’s power. He Himself desires to let them be free to be tried, the argument be completed to them, and other aims; and this little provision given to them is from His side, too. And how different is the circumstance of this group who are compulsorily and scornfully driven to the divine severe chastisement from that of those who submit their whole entity to Allah and have taken hold the firm rope of Allah. They live in this world piously and righteously, and then, in Hereafter, they will enjoy the bounties of Allah with His mercy.

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}25{ وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ لَیَقُولُنَّ اللَّهُ

قُلِ الْحَمْدُ للَّهِ بَلْ أَکْثَرُهُمْ لاَ یَعْلَمُونَ

25. “And if you ask them: ‘Who created the heavens and the earth? certainly they will say: ‘Allah’. Say: ‘(All) praise is Allah’s.’ ‘Nay! Most of them do not know’,”

}26{ لِلَّهِ مَا فِی السَّمَاوَاتِ وَالأَرْضِ إِنَّ اللَّهَ هُوَ الْغَنِیُّ الْحَمِیدُ

26. “What is in the heavens and the earth is Allah’s; verily Allah is the Self-Sufficient, the Most Praised.”

thing we see in the world is from His side, then all praises belong to Him. Even when we praise the beauty of a flower, and we explain the attraction of the heavenly loves, or we honour the greatness of the action of a self-sacrificing altruist, again we, in fact, praise Him, because this beauty and that attraction and realness also belong to Him, therefore, He is All-Praised.

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}27{ وَلَوْ أَنَّمَا فِی الأَرْضِ مِن شَجَرَةٍ أَقْلاَمٌ وَالْبَحْرُ یَمُدُّهُ مِن بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَّا نَفِدَتْ کَلِمَاتُ اللَّهِ

إِنَّ اللَّهَ عَزِیرٌ حَکِیمٌ

27. “And if all the trees on the earth were pens and the sea added to seven seas (were ink in the writing), (yet) would not the Words of Allah be exhausted; Verily Allah is the Mighty, the Wise.”

Some commentators have also cited another meaning for this term. It is the oil which is poured in a torch and is the cause of its light. Both of these meanings mentioned here, in fact, return to one root.

The Arabic term /kalimāt/ is the plural form of /kalimah/ which originally means the words by means of which a person speaks. Then it has been used with a wider scope of meaning which envelops anything that can convey a matter; and since each of the different creatures of this world is an indication to Allah’s pure Essence, as well as His knowledge and Power, every being can be called /kalimat-ullah/ (the word of Allah). This term has been used particularly in respect to the nobler and more magnificent beings, as about Jesus (a.s.) where the Holy Qur’ān says: “… the Messiah, Jesus son of Mary, was only a Messenger of Allah, and His word …”(1) (Similar to this very meaning is also mentioned in Sura ’Al-i-‘Imrān, No. 3, verse 45).

Then, in this relation, the Qur’ānic phrase /kalimāt-ullāh/ has been used in the sense of Allah’s knowledge.

Now we must think properly that for writing the whole knowledge of a person usually a pen and some amount of ink is sufficient; and it is even possible that with this very single pen some other people write down their entire knowledge on the sheet of paper, but the Qur’ān in this holy verse says: “… if all the trees on the earth were pens …” and we know that there can be produced thousands or millions of pens from the trunk and branches of a single tall tree.

Also, we know about three fourth of the surface of the earth that it is covered by water with a very considerable depth. Now, how wonderful will it be if all the oceans on the earth

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become ink for writing and how much knowledge and sciences can be written down by them?

Specially by adding seven other seas to them that each of them is equal to all the oceans of the earth, and particularly that the figure ‘seven’ here does not mean number but it is for multiplicity and denotes to numerous seas, it makes it clear that how vast is the knowledge of Allah, the Almighty, the Wise. Moreover, all of them will be ended but the words of Allah will not be exhausted.

Is there any illustration more interesting and more beautiful than this to show such infiniteness? This figure is so expressive and comprehensive that might take with itself the waves of man’s thought into the unlimited horizons and causes him to be in full wonder.

Regarding this clear and expressive statement, a man feels that his knowledge comparing the knowledge of Allah is as a zero in front of infiniteness, and it is worthy for him to only say that his knowledge has reached a point that he has realized his ignorance.

One of tender points that are found in this verse is that the word /šajarah/ (tree) is said in singular form and the term /’aqlām/ (pens) is said in plural form in order to indicate a large number of pens provided from a single tree with its trunks and branches.

And also the application of the word /al-bahr/ (sea) in the singular form and the Arabic signs ‘Alif’ and ‘Lām’ at its beginning are for the sake that it encompasses all the oceans on the earth, in particular that all the oceans of the world are connected to each other and, indeed they can be considered as a whole vast ocean.

And it is interesting that concerning the pens it does not speak about some additional pens, while when it speaks about

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the oceans it say about other seven seas, because there will be used a few pens for writing and that which is used very much is ink.

The figure ‘seven’ in the Arabic language is sometimes used for multiplicity and perhaps it is for this view point that former nations counted seven the spheres of the solar system (and in fact whatever is seen today by natural eyes in solar system is not more than seven spheres). And regarding that a week is not formed by more than seven days, and the whole globe was traditionally divided into seven sections and was called by seven provinces, makes it clear that why the figure ‘seven’ has been used as a complete figure and for multiplicity.

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}28{ مَّا خَلْقُکُمْ وَلاَ بَعْثُکُمْ إِلاَّ کَنَفْسٍ وَاحِدَةٍ إِنَّ اللَّهَ سَمِیعٌ بَصِیرٌ

28. “Your creation and your raising (after your death) are only as (the creation and the raising of) a single soul; verily Allah is Hearing, Seeing.”

}29{ أَلَمْ تَرَ أَنَّ اللَّهَ یُولِجُ الَّیْلَ فِی النَّهَارِ وَیُولِجُ النَّهَارَ فِی الَّیْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ کُلٌّ یَجْرِی إِلَی أَجَلٍ مُسَمًّی

وَأَنَّ اللَّهَ بِمَا تَعْمَلُونَ خَبِیرٌ

29. “Have you not seen that Allah merges the night into the day and merges the day into the night, and He has made the sun and the moon subservient, each passing till an appointed time and that Allah is aware of what you do?”

of them reach old age with you, do not say to them ‘fie’, nor repulse them, and speak to them a gracious word.”(1) And we know that the Prophet (p.b.u.h.) lost his parents when he was a child and they were not alive to reach old age with him. In this verse, too, though the Prophet of Islam (p.b.u.h.) is addressed with the Qur’ānic phrase: /’alam tara/ (have you not seen), at the end of the verse it says: “… and that Allah is aware of what you do?” this shows that the content of the verse envelops all people in general.

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}30{ ذَلِکَ بِاَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا یَدْعُونَ مِن دُونِهِ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِیُّ الْکَبِیرُ

30. “This is because Allah is the Truth and because whatever they call upon besides Him is falsehood, and because Allah, He is the High, the Great.”

real being that is self-existent, permanent, stable, and eternal is only Allah (s.w.t.), and the rest, whatever they may be, have not any existence in their essence and are falsehood, because they have got their existence by the way of depending on that eternal Truth, and as soon as He takes His grace from them they will be wiped out in the darkness of annihilation and non-existence.

Thus, the more relation of other beings to his Essence is, proportionally the more legitimacy they will earn.

However, as it was said before, these verses contain ten attributes out of the prominent attributes of Allah, the Pure, and ten Names out of the Most Beautiful Names of Allah. They contain some strong and undeniable reasons upon the negation of any polytheism and upon the necessity of Unity in all stages of worship.

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Yes, there are some signs in these things for those who are very patient and are grateful, too. The verse says:

“… Verily in this are signs for every (steadfast) patient, grateful (one).”

No doubt the movement of the ships on the surface of oceans is the fruit of a series of laws of creation: the regular blow of the winds, from one side; the specific gravity of wood or other materials by which a ship is built, from the other side; the level of the density of water, from the third side; and the pressure emerged from the side of water to the body of the things which cause them to float on it, from the fourth side, are among them.

And if there appears any confusion in one of these things, either the ship sinks into the bottom of the sea, or it turns down, or it remains wandered in the midst of the sea.

But the Lord Who has intended to set the expansion of the seas the best way for the men’s voyage, and carrying the useful goods often from one point to another point, has also provided these conditions, each of which is a bounty out of His bounties.

The greatness of the power of Allah in oceans and the smallness of man compared with it is so much so that, in the past when people used only the power of the wind for the movement of a ship, if all the people of the world gathered to make a ship run in the midst of the sea against the direction of a strong wind, they would not be able to afford it.

And now that the power of great engines has substituted the wind, again the strength of some storms is so hard and heavy that can shake even the greatest ships, and sometime it may break them.

And that at the end of the verse the emphasis has been laid on being patient and grateful, it is either for the sake that living

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in this world consists of a collection of afflictions and favours, that both of them are means of trial, perseverance and patience against severe events, and thanksgiving for bounties, all form a combination of duties for human beings.

A lot of Islamic commentators have recorded a tradition from the holy Prophet of Islam (p.b.u.h.) who said: “The Faith has two halves: half of it is patience (and perseverance), and the other half is thanksgiving.”(1)

Or there is an indication in this that for understanding the great Divine verses in the expanse of creation man needs to have a motive, like being grateful to the benefactor accompanied with patience, in order to be more careful and more curious.

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}32{ وَإِذَا غَشِیَهُم مَوْجٌ کَالظُّلَلِ دَعَوُاْ اللَّهَ مُخْلِصِینَ لَهُ الدّ ِینَ فَلَمَّا نَجَّاهُمْ إِلَی الْبَرّ ِ فَمِنْهُم مُّقْتَصِدٌ وَمَا یَجْحَدُ بِاَیَاتِنَآ إِلاَّ کُلُّ خَتَّارٍ کَفُورٍ

32. “And when a wave covers them like the canopy (of clouds), they call upon Allah in sincere devotion unto Him, but when He has delivered them to the land, some of them follow the middle course, and none denies Our signs, except every perfidious, ungrateful one.”

Though in relation to the verse under discussion these very meanings do not differ very much with each other, regarding that this word has repeatedly been used in the Qur’ān with the meaning of Shady clouds, and regarding that the application of the Qur’ānic term /qašiyahum/ (covers them) is more fitting with the sense of ‘cloud’, this interpretation seems closer to the fact.

Then the verse means that the great waves of the sea will arise and surround the ship so violent that as if a cloud had cast a shadow over them, a shadow which is fearful and horrible.

It is here that man, with the whole apparent powers that he has gained and gathered for him, now sees himself weak, naught, and unable. He receives no help from anywhere, and all spiritual and material means becomes useless for him. There will remain no hope for him except the light which glitters from inside his soul and from the depth of his nature.

It discloses the curtains of negligence and brightens his heart and tells him that there is someone Who can save you. The same One Whose command the waves of the sea obey.

It is here that the pure Monotheism fills his whole heart, and he considers religion, faith, and worship specific to Him.

Then the verse adds:

“… but when He has delivered them to the land, some of them follow the middle course, …”

But there are another group of people who forget everything and the army of polytheism and paganism overcome the country of their heart.

Some of the commentators believe that the above holy verse refers to ‘Akramat-ibn-’Abījahl who became Muslim.

At the time of the conquest of Mecca, the Prophet of Islam (p.b.u.h.) forgave all people of Mecca except four persons, one of whom was ‘Akramat-ibn-’Abījahl. The Prophet (p.b.u.h.)

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had issued the order of execution against them and had said wherever they could be found they should be killed, (because these four vicious persons had fulfilled every kind of hindrance, enmity, and crime that they could against Islam and the Muslims). Therefore, ‘Akramah had to flee from Mecca.

He came to the bank of the Red

sea and embarked a ship. In the middle of the sea, a dangerous storm threatened the ship. The people in the ship told each other: “Let us say fair well to the idols and only ask help from Allah, the Merciful, because our gods can do nothing.”

‘Akramah said: “If but Monotheism does not save us in the sea, it will not save us in the land either.” He continued saying: “O’ Allah! I may covenant with You that if You deliver me from this affliction I will go to Prophet Muhammad (p.b.u.h.) and shake hand with him for I know him a forgiver and gracious.”

At last, he was delivered and went to the Prophet (p.b.u.h.) and embraced Islam.(1) This very event has also been recorded in ’Usd-ul-Qāyah fī Ma‘rifat-is-Sahābah, Vol. 4, P. 5.

It has also been cited in some Islamic history books that later ‘Akramah was counted in the row of the true Muslims and he got to be a martyr in the Battle of ‘Yarmūk’ or ‘’Ajnādīn’.

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

“… and none denies Our signs, except every perfidious, ungrateful one.”

The Arabic term /xattār/ is derived from /xatr/ in the sense of perjury. This term in Arabic is an amplification form. The polytheists and the guilty repeatedly turn to Allah for their afflictions and covenant with Him or make vows, but when the

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affliction is removed, they often breach their covenants one after another and are ingratitude to the bounties of Allah.

Indeed the Qur’ānic words /xattār/ (perfidious) and /kafūr/ (ungrateful) that have occurred at the end of the verse are the opposite points of the Qur’ānic terms /sabbār/ (patient) and /šakūr/ (grateful) which were mentioned in the previous verse; (the term ‘Ungrateful’ is opposite of ‘grateful’, and perjury is opposite of ‘patience’ and to be loyal to one’s covenant.) For, fulfilling the promise is possible only by applying patient. It is they who, when the flame of natural faith is enlightened inside their soul, try to keep this Divine light and not to be quenched any more as the result of being covered by curtains and barriers.

In other words, sincerity is in that we do not heed our sensual desires, carnal wishes, false deities, political adherences, and the wrong demands of individuals, but our motive is only one thing: obeying the command of Allah and fulfilling our duty.

Verily obtaining sincerity is not possible but with the help of Allah. The Qur’ān by the verse under discussion says: “And when a wave covers them like the canopy (of clouds), they call upon Allah in sincere devotion unto him, but when He has delivered them to the land, some of them follow the middle course, …”

The Ways of Obtaining Sincerity:

1- We must be attentive to the knowledge and Power of Allah. If we know that all glories, powers, and provisions are in His authority, we never refer to other than Him in order to gain glory, power, and provision.

If we note that the creatures are created by the will of Allah and by His will every thing will be vanished; if we know that He both produces the causes and nullifies the causes, that is, He appoints the dry palm tree the cause of fresh date for Mary, and turns the fire, which could cause Abraham to be burnt, to become cold for him, we do not betake ourselves to other than Him.

There are hundreds verses and stories in the Qur’ān that invite people to pay attention to Allah’s Providence in order that haply they may leave out other than Him and go sincerely toward Him.

2- We must note the blessings of sincerity: A sincere person has only a single aim which is ‘gaining the content of Allah’, and the one whose aim is only that, does not seek the encouragement of this one or that one. He does not fear of

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blames. He does not scare of loneliness. He never retreats in his way. He never rues. For the sake of people’s heedlessness, he never loses hope. In paving the path of the Truth he never tends to majority and minority. The sincere believers do not afraid that: “… they fight in the way of Allah, so they slay and they are slain, …”(1)

In the threshold of his journey to Karbalā, Imam Hussayn (a.s.) said: “We go to Karbalā whether we become martyr or become victorious. Our aim is to fulfil the duty.”

3- We must regard to Allah’s favours: Another way which causes us to approach to sincerity is the remembrance of the favours of Allah. We must not forget that we did not exist. The life-germ was made of soil and food stuff and was put inside the darkness of the mother’s womb. It passed the development stages one after another and it was born in the form of a perfect human being. At that time this baby did not know anything save sucking the mother’s milk, a complete food which provides all the needs of the body. The mother’s milk, accompanied with mother’s affection, was almost always at his service. Does any aware conscience let that after reaching to those abundant bounties, power, and knowledge we incline to others? Why may we sell ourselves to some human beings who neither have any right on us nor have they done us any favour?

4- We must always seek the will of Allah. If we know that people’s hearts depend on Allah’s will and that He is the converter of the hearts, we will perform any action for Him, and wherever we need the people’s supports, we ask Allah to bestow it on us the necessary love, amiability, and position in people’s hearts and opinions.

Hadrat ’Ibrāhīm (a.s.) elevated the basis of Ka‘bah in the hot and blazing deserts of Arabia and invoked that He would

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tend the people’s hearts toward his progeny. Now, after thousand years that that event has passed, every year millions of people circumambulate amorously around that House, more exciting than a butterfly.

How many a man that try hard to make some people fairly content, but these people still do not love them, and there are many persons that without having hope to people, properties, name, wealth and position rely on Allah and sincerely fulfil their duty while they are also honoured in the eyes of people. Therefore, the aim must be Allah’s pleasure and they ask people’s pleasure from Allah, too.

5- We must note to the duration of affairs. If an action is done for Allah its result will remain, since it has a godly colour. But if it is not done for Allah, soon or late it will be vanished. The Qur’ān says: “What is with you comes to an end, and what is with Allah will endure …”(1)

6- We must compare the recompenses. There are kinds of restrictions in people’s recompense. For example, if people decide to give recompense to a prophet, they may give him the best clothing, food, and residence, while all these bounties are limited, and the evil people possess them, too. The wrong doers can also use kinds of ornamentations, palaces, gardens and glorious private mounts.

But when an action is done in the cause of Allah, there will wait some unlimited recompenses for it, whether material and spiritual. Here, too, if we think correctly, wisdom does not allow us to exchange infinite and inclusive recompenses for some limited ones from the side of human beings.

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}33{ یَآ أَیُّهَا النَّاسُ اتَّقُوا رَبَّکُمْ وَاخْشَوْا یَوْماً لاَ یَجْزِی وَالِدٌ عَن وَلَدِهِ وَلاَ مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَیْئاً إِنَّ وَعْدَ اللَّهِ حَقٌّ فَلاَ تَغُرَّنَّکُمُ الْحَیَاةُ الدُّنْیَا وَلاَ یَغُرَّنَّکُم بِاللَّهِ الْغَرُورُ

33. “O people! Be in awe of your Lord and dread the Day when no father shall avail aught for his son, nor a son shall avail aught for his father. Verily the promise of Allah is true; so let not the life of the world beguile you, nor let the Deluder delude you concerning Allah.”

recompense and retribution. No doubt he who knows an aware and well-informed One Who sees all his deeds, knows them, and records them, and, on the other side, there will be held a just court to investigate all things in detail, such a person hardly commits any sin or corruption.

The Arabic phrase /lāyajzī/ is derived from /jazā’/ which has been used with two senses. One of them is ‘to give reward or retribution instead of something’; and the other is: ‘to suffice, to succeed and to bear’, as the verse under discussion implies that no father shall accept the responsibility of his son’s deeds and he does not succeed him nor does avail him.

It is possible that both of them return to one root, for both reward and retribution succeed the deed, too, and each will be given to its doer appropriate to the deed.

However, on that Day every one is so busy with him and is afflicted with the circumstances of his own deeds that he can not do any favour to another one, even neither the father nor the son, who have the closest relation with each other, will think of the other one.

This verse is similar to what has occurred at the beginning of Sura Al-Hajj which, concerning Hereafter and the earthquake of the Resurrection Day, says: “On the Day you shall behold it, every suckling mother shall forsake her suckling babe, …”(1)

It is noteworthy that concerning father the Qur’ān applies the Arabic clause /lāyajzī/ (which is in future tense) but concerning son it applies the Arabic word /jāz/ which in Arabic is a ‘noun-agent’. This difference may be for variety in speech; or it points to the duty and responsibility of a child before his father, because an Arabic noun-agent indicates some more permanence and repetition.

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In other words, it is expected from the father’s affection that at least in some instances he tolerates the punishment of his child in the same way that in the word he eagerly accepted his afflictions, but concerning a child it is expected that he tolerates some more afflictions of his father for many rights he has upon him; while none of them solve the least problem from the other on that Day, for everybody is busy with his own deeds.

At the end of the verse, the Qur’ān warns man against two things: the life of the world and Satan. It says:

“… Verily the promise of Allah is true; so let not the life of the world beguile you, nor let the Deluder delude you concerning Allah.”

In fact, instead of two enjoinments that were mentioned at the beginning of the current Sura, there are two prohibitions mentioned here, since if the fear from Divine reckoning and retribution be awaken in a person, there will not need for him to be afraid of existing deviation and pollution in him, except from two ways: the first is that the dazzling glare of the world changes the facts wrongly in his view and takes the ability of discrimination from him since the love of the world is the cause of all sins. The second is that the temptations of Satan may beguile him, make him proud, and cause him to become far from Origin and Resurrection.

If these two ways of penetration of sin can be closed, no other danger will threaten him, and by these abovementioned four instructions, a complete collection of program is provided for the felicity of man.

In conclusion, Allah’s justice makes the existence of Hereafter necessary for man, because we see many good and evil ones that apparently do not reach to their proper reward and retribution in the world. Therefore, Allah, the just, must

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appoint another place for giving them their due reward and retribution.

Of course, now and then there are seen some rewards and retributions for them in the world, but their main place for a great deal of deeds is only Hereafter, because in some instances there is no possibility for them in this world. For example, the one who has become martyr in the way of Allah is not present in the world to receive his reward, or the one who has killed a lot of people can not endure more than one retribution in this world; he must get his real chastisement in Hereafter.

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}34{ إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَیُنَزّ ِلُ الْغَیْثَ وَیَعْلَمُ مَا فِی الاَرْحَامِ وَمَا تَدْرِی نَفْسٌ مَّاذَا تَکْسِبُ غَداً وَمَا تَدْرِی نَفْسٌ بِأَیّ ِ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلِیمٌ خَبِیرٌ

34. “Verily Allah is He with Whom is the knowledge of the Hour, and He sends down the rain, and He knows what is in the wombs; and no one knows what he shall earn the morrow, and no one knows in what land he shall die. Verily Allah is Knowing, Aware.”

“… Verily Allah is Knowing, Aware.”

It seems this entire verse is an answer to the question in regard to Hereafter, the same question that the pagans of Quraysh repeatedly asked from the Prophet (p.b.u.h.) and said: “… When will it be? …”(1)

In answer to them, the Qur’ān implicitly says no one knows the moment of the occurrence of Hereafter save Allah; and according to some other verses of the Qur’ān, Allah has made this knowledge concealed for all humankind so that pride and negligence would never encompass people; He says: “Verily the Hour (of Doom) is coming, but I will to keep it hidden …”(2)

Then the Qur’ān implies that not only the Hereafter is concealed for you, but there are also many things in your daily living and among the nearest affairs of your death and life that you are not aware of.

The time of the descent of the life-giving drops of rain, to which depend the lives of all living beings is not manifest to any one of you, and you discuss about it only by guesses, estimations, and conjectures.

Also no one is aware of the time of your appearance in the mother’s womb and the specifications of the embryo.

And, again, the near future, that is, the events of your tomorrow and also the place wherein you shall die are hidden to all.

You, who are not aware of these affairs which are close to your living, do not surprise that you are not informed of the moment of the occurrence of Hereafter.

It is cited in Durr-ul-Manthūr that once a man by the name of ‘Warrāth’, from Banymāzin Tribe, came to the Prophet

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(p.b.u.h.) and said: “O Muhammad! When will the Hereafter be held? Moreover, our cities have met drought; when there will affluence come? And also when I set out to come here my wife was pregnant; when will she be confined? And also I know what I have done today, but what will I do tomorrow? And, finally, I know where I have been born, but tell me to know in which land will I die?” The above verse was sent down and announced that the knowledge of all these things is with Allah.(1)

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The End of Sura Luqmān

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Sura As-Sajdah

(The Adoration)

No. 32, (Revealed at Mecca)

30 verses in 3 Sections

“The revelation of the Book is from Allah, the Mighty, the Wise.” (Sura Az-Zumar, No. 39, verse 1)

“The revelation of the Book is from Allah, the Mighty, the Knowing.” (Sura Al-Mu’minīn (Qāfir) No. 40, verse 2)

“A revelation from the Beneficent, the Merciful (Allah).” (Sura Fussilat, No. 41, verse 2)

“… A revelation from the Wise, the Praised (One).” (Sura Fussilat, No. 41, verse 42)

“It has been sent down from Him Who created the earth and the high heavens.” (Sura TāHā, No. 20, verse 4)

Yes, The One Who has sent down the Qur’ān possesses everything of the existence, and dominates over all things. He is Mighty, Merciful, Wise, Knowing, and Praised.

However, in this verse the Qur’ān says:

“The revelation of the Book, there is no doubt in it, is from the Lord of the Worlds.”

This verse, in fact, is an answer to two questions. It seems at first that the content of this heavenly Book is questioned about. In answer, it announces that its content is the Truth and there is no room for any doubt in this concern. Then, the compiler of it is asked about. In answer to this question, the Qur’ān says that it is from the Lord of the Worlds. This interpretation is also probable that the sentence: “From the Lord of the Worlds” is an evidence for the sentence: “There is no doubt in it”. As if someone asks by what reason this Book is the Truth and that there is no doubt in it. It says by the reason that it is from the Lord of the Worlds from Whom every truth and reality comes into being.

By the way laying emphasis on the attribute of “The Lord of the Worlds” among all attributes of Allah may point to this fact that this Book is a collection of the wonders of the world

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of existence and it contains the facts of the world of existence, because it is from the side of the Lord of the Worlds.

Paying attention to this point is also necessary that here the Qur’ān does not want to suffice to a mere claim, but it intends to say that what is evident does not need to be explained, and the content of this Book itself is a witness to its legitimacy and veracity.

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}3{ أَمْ یَقُولُونَ افْتَرَاهُ بَلْ هُوَ الْحَقُّ مِن رَّبّ-ِکَ لِتُنذِرَ قَوْماً مَّآ أَتَاهُم مِن نَّذِیرٍ مِن قَبْلِکَ لَعَلَّهُمْ یَهْتَدُونَ

3. “Or do they say: ‘He (the Prophet) has forged it’? Nay! It is the truth from your Lord, that you may warn a people to whom no warner came before you, that haply they may be guided aright.”

The sentence which says: “… it is the truth from your Lord …” is again a hint to this fact that the proof of its legitimacy is seen inside of it.

The sentence “… That haply they may be guided aright” points to this fact that the Holy Qur’ān leads you to the right path but the final decision, however, must be made by man himself.

By the way, the “people to whom no warner came” were Quraysh because there had not been sent a prophet for them before the Prophet of Allah, Muhammad (p.b.u.h.). Some of the commentators have said the objective meaning of this sentence is the intermission time and its purpose is the length of the time between Jesus (a.s.) and the advent of the last Prophet (p.b.u.h.).

For more explanation you may refer to commentary books entitled: Tafsīr-us-Sāfī, Jawāmi‘-ul-Jāmi‘, Majma‘-ul-Bayān, Manhaj-us-Sādighīn, and Atyab-ul-Bayān.

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}4{ اللَّهُ الَّذِی خَلَقَ السَّمَاوَاتِ وَالأَرْضَ وَمَا بَیْنَهُمَا فِی سِتَّةِ أَیَّامٍ ثُمَّ اسْتَوَی عَلی الْعَرْشِ مَا لَکُم مّ-ِن دُونِهِ مِن وَلِیٍّ وَلاَ شَفِیعٍ أَفَلاَ

تَتَذَکَّرُونَ

4. “Allah is He Who created the heavens and the earth and what is between them in six Days then He established Himself on ‘Arsh (the Throne of authority), for you there is none besides Him of a guardian, nor any intercessor; will you not then receive admonition?”

day some planets separated from the sun and began to rotate around it.

One day the earth was entirely fiery, and another day it became cold and appropriate for the life of plants and animals. Then, the living creatures came into being in different stages. (This meaning and also the ‘six periods’ were explained in the commentary of Sura Al-’A‘rāf, No. 7, verse 54.)

It is evident that the infinite power of Allah is enough to create the entire universe in one moment or less than that, but this gradual system can illustrate better the glory, knowledge and providence of Allah in all stages.

For example, if an embryo could complete all its periods of development to be born, its wonders would remain aloof from the man’s view. But when we see that every day and every week during this period of nine months foetus gets a new shape and adopts some new surprising circumstances, and it passes its wonderful stages one after another, we will be better acquainted with the greatness of Allah.

Next to the statement of the creation of the things, the verse refers to the subject of Divine sovereignty over the world of existence, and says:

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

As we have formerly said, the Arabic word /‘arš/ originally means: ‘a throne with long legs’, and usually it ironically means ‘power’, as in our daily speaking we say: “The legs of his throne were broken” which means his power was vanished. Thus, that Allah established Himself on ‘Arsh, is not an indication to its bodily meaning that He may have a throne like human kings to sit on it, but it means He is both the Creator of the world of existence and the administrator over the whole universe.

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At the end of the holy verse, by pointing to the subject of Monotheism, ‘mastership’ and ‘intercession’, the above verse completes the stages of Monotheism. It says:

“… for you there is none besides Him of a guardian, nor any intercessor; …”

By this clear reason that the creation of the world is a sign for His Sovereignty, and sovereignty is an evidence for the Unity of ‘master’, ‘intercessor’, and ‘object of worship’, why do you pave the wrong way and go to false gods? The verse says:

“… will you not then receive admonition?”

In fact, the three stages of Monotheism mentioned in the above verse, each is counted an evidence for the other; the Unity of creative power is an evidence for the Unity of sovereignty, and the Unity of sovereignty is an evidence for the Unity of ‘master’, ‘intercessor’ and ‘object of worship’.

Some commentators have delivered a question here, the answer of which is not so complicated. They say the recent sentence of the verse announces: “… for you there is none besides Him of a guardian nor any intercessor, …”. The concept of this sentence is that your guardian and intercessor is only Allah (s.w.t.). Is it possible that someone intercedes with himself?

This Question can be answered in three ways:

1- All intercessors have to intercede by His permission, as the Qur’ān says: “… who is it that can intercede with Him save by His leave? …”(1) Regarding to this fact, it can be said that although the intercession is from the side of Divine prophets and saints, it will return again to His Pure Essence, whether the intercession is for forgiving the sins of a person or for reaching some Divine bounties.

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The witness to this statement is the verse which contains just the same meaning of this very verse and it says: “… No intercessor can there be except after (obtaining) His leave. …”(1)

2- Regarding to this fact that when we resort to Allah, we resort by His Attributes and ask help from His mercifulness, and beneficence, His being Forgiver and All-Forgiving, and His bounteousness and His loving kindness; as if we set Him intercessor with Himself, and we count these Attributes as agents between us and His Pure Essence, though His Attributes, in fact, are the essence of His Pure Essence. This is the same thing that is mentioned in the Supplication of Kumayl through the expressive sentence of Ali (a.s.) where he says: “I seek intercession by You unto You.”

3- The purpose of the Qur’ānic word /šafi‘/ (intercessor) here is guardian helper, and aid, and we know that the helper, aid and guardian is only Allah. And that some commentators have rendered the word /šafā‘at/ here into the sense of creation and completion of the souls, in fact, it returns to this very meaning, too.

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}5{ یُدَبّ-ِرُ الأَمْرَ مِنَ السَّمَآءِ إِلَی الأَرْضِ ثُمَّ یَعْرُجُ إِلَیْهِ فِی یَوْمٍ کَانَ مِقْدَارُهُ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ

5. “He directs the affair (of this world) from the heaven to the earth, then shall it ascend to Him in a Day the measure of which is a thousand years of what you reckon.”

as the Qur’ān says: “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. …”(1)

Then, following the rolling up of this world a new scheme and a wider world will be formed. That is, after this world another world will begin.

This meaning has been mentioned in other verses of the Qur’ān, too, including Sura Al-Baqarah, No. 2, verse 156 which says: “… Verily we belong to Allah, and certainly unto Him shall we return. …” And Sura Ar-Room, No. 30, verse 27 says: “And He it is Who originates the creation, then He brings it back again, and it is easier for Him (than the first creation), …” And in Sura Yūnus, No. 10, verse 34 we recite: “… Say: ‘(Only) Allah originates creation, then brings it back again; then how are you turned away (from the Turah)’?”

Regarding to these meanings and other noble verses of the Qur’ān which indicate that all affairs finally return to Allah, like Sura Hūd, No. 11, verse 123 that says: “… and to Him the whole affairs will be returned; …”(2), makes it clear that the verse under discussion also speaks about the beginning and the end of the world and the reality and existence of the Hereafter Day.

Therefore, the concept of the verse is that: Allah devises the affair of this world from the heaven to the earth, (i.e.) He begins from the heaven and ends it in the earth), and then all of them return to Him on the Day of Hereafter.

It is recorded in Ali-ibn-’Ibrahīm’s commentary, following the verse, that the purpose of it is the management of the affairs that Allah undertakes, as well as the enjoinments and prohibitions that are cited in religion and the deeds of all

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human beings. All of these things will be made manifest on the Day of Hereafter, the length of which is a thousand years comparing the years of this world.(1)

There arises here a question that in Sura Al-Ma‘ārij, No. 70, verse 4 concerning the Day of Hereafter we recite: “To Him ascend the angels and the Spirit in a day the measure of which is fifty thousand years.” How can the content of the verse under discussion in which the measure of the day is mentioned only one thousand years and that of this verse be considered with together? The answer to this question is given in a tradition recorded in ’Amālī by Shaykh Tūsī Vol. 1, P. 36, narrated from Imam Sādiq (a.s.) who said: “Verily in Hereafter there are fifty stations (places of standing for taking care of deeds and reckoning) each of which takes one thousand years of what you reckon. Then he recited this verse: ‘… in a Day the measure of which is a thousand years …’.”(2)

These meanings, of course, do not contrast to this matter that these figures (a thousand and fifty thousand) here are not figures of counting, but, indeed, each of them is for showing multiplicity and stating the plurality, that is, in Hereafter there are fifty stations that a person must stand for a long time in each of them.

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}6{ ذَلِکَ عَالِمُ الْغَیْبِ وَالشَّهَادَةِ الْعَزِیزُ الرَّحِیمُ

6. “This is the Knower of the hidden and the manifest, the Mighty, the Merciful,”

}7{ الَّذِی أَحْسَنَ کُلَّ شَیْءٍ خَلَقَهُ وَبَدَأَ خَلْقَ الإِنسَانِ مِن طِینٍ

}8{ ثُمَّ جَعَلَ نَسْلَهُ مِن سُلاَلَةٍ مِن مَآءٍ مَهِینٍ

7. “He Who made best everything that He created, and He began the creation of man from clay,”

8. “Then He made his progeny of an extraction of mean water,”

And this meaning is exactly seen in the whole universe with many varieties of creatures, specially in the world of living beings that have some organizations entirely different.

Yes, it He Who gives kinds of pleasant perfumes to various flowers; and it is He Who endows spirit on clay and from it He makes a clever and free man. And also He creates kinds of flowers, sometimes men, sometimes other sorts of being from this very clay. Even the soil itself also contains, in its turn, whatever it must have.

Similar to this meaning is that which we recite in Sura Tā-Hā, No. 20, verse 50 from the tongue of Moses and Aaron: “… ‘Our Lord is He Who gave everything its creation, then guided it aright’.”

Then, after mentioning this extroversive proposition, the Qur’ān begins the introversive discussion, and in the same manner that in the extroversive verses it referred to a few branches of Monotheism, here it speaks about a few great merits concerning man. At first it says:

“… and He began the creation of man from clay,”

He did so in order to show His Own greatness and Power: that He has created such a magnificent creature from this simple and valueless material; and He created man, the picturesque attractive being, from mud. And He did so in order to warn man that where he has come from and where he will go to.

It is clear that this verse speaks about the creation of Adam (human) not all men, because the continuation of his seed is referred to in the next verse; and the outward of this verse is a clear reason for the independent creation of man.

This meaning becomes clearer in regard to the verse which says: “Verily the likeness of Jesus, with Allah, is as the

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likeness of Adam. He created him from dust …”(1) And also it says: “And certainly We created man of raw clay, of black mud moulded”(2)

From the totality of these verses it is understood that the creation of man was in the form of an independent creation which came into being from dust and mud.

****

The next verse points to the creation of man’s progeny and how the children of Adam are born in later stages. It says:

“Then He made his progeny of an extraction of mean water,”

The Arabic word /ja‘ala/ here means ‘creation’; and the term /nasl/ indicates to progeny and grand children in all stages.

The Qur’ānic term /sulālah/ originally means extract and pure squeezed material of anything, and its purpose here is the man’s seed which, in fact, is the extract of the clay of his entity and it is the source of life and the essential cause of the birth of offspring and continuation of generation.

This water which apparently is a worthless water from the point of construction and the life cells which are floating in it, is a particular combination of a fluid wherein cells are floating and it is very delicate and extraordinarily exact and complicated. It is counted one of the signs of the greatness, power and knowledge of Allah.

The Arabic term /mahīn/, which means: weak, mean, and naughty, refers to the outward situation of water, else it is one of the most mysterious beings.

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}9{ ثُمَّ سَوَّاهُ وَنَفَخَ فِیهِ مِن رُوحِهِ وَجَعَلَ لَکُمُ السَّمْعَ وَالاَبْصَارَ وَالاَفْئِدَةَ قَلِیلاً مَّا تَشْکُرُونَ

9. “Then He fashioned him, and breathed into him of His spirit and appointed for you hearing, and sight, and hearts (but) little is it that you give thanks.”

likened to the air and respiration, though it is neither this nor that.

If it is said that from the time when semen arrives into the womb, and before that, it is a living being, then what does ‘breathing spirit’ mean?

In answer to this question it is said that at the beginning when the semen coagulates it has only a kind of ‘animal life’, viz., it only feeds and grows, but it lacks sense and movement, which are the signs of animal life, and also it lacks the perceptive faculty, which is the sign of ‘human life’. But the development of semen in the womb reaches a stage that it starts moving and other faculties gradually appear in it. This stage is the same stage that the Qur’ān renders into ‘breathing spirit’.

The situation of the word /rūh/, in Arabic sentence, in relation with Allah is an honouring relative, that is, an honourable and worthy spirit which is eligible to be called Allah’s spirit was breathed into man. This indicates that though man from the point of material dimension is made of ‘dark dust’ or from a worthless water’, but from the spiritual point of view it carries the spirit of Allah.

One end of his being is soil and its another end is Allah’s ‘Arsh (throne); and for having these two dimensions the scope of his ascending, and descent, or development and degeneration, is very vast.

In the last stage of creation, which is counted its fifth stage, the Qur’ān has pointed to the bounties of ear, eye, and heart. Of course, the objective meaning here is not the creation of these limbs, because this creation happens before ‘breathing spirit’, but the purpose is a good hearing, a good sight, and a good perceptibility and wisdom.

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And if among all the ‘apparent’ and ‘innate’ senses the verse has emphasized only on three limbs, it is for the sake that the most important apparent senses of man, which set a strong relation between man and the outward world, are ear and eye. The ear receives the sounds and it is specially by it that education is performed and the eye is a means for seeing the outward world and the different scenes of it.

The ability of intellect is also the most important inward sense; or, in other words, it rules over the man’s entity.

It is interesting that the Arabic term /’af’idah/ is the plural form of /fu’ād/ in the sense of heart, but it has a meaning more delicate than that. This word is usually used where there is blaze and maturity in it.

And thus Allah has stated the most important means of acknowledge in ‘outside’ and ‘inside’ of man’s entity in this verse, since the human studies can be obtained either by the way of ‘experience’ the means of which is eye and ear, or by the way of intellectual analysis and rational demonstrations and the means of which is wisdom and intellect. This has been rendered in the Holy Qur’ān into /’af’idah/ (hearts). Even the concepts that come to man’s heart by the way of inspiration or intuition and inner intuition are again by this very ‘heart’. If this means of cognition is taken from man his value will come down as low as a piece of stone and dust. That is why at the end of the verse under discussion, the Qur’ān attracts the attention of human beings to thanksgiving for these great bounties and says:

“… (but) little is it that you give thanks.”

This points to this fact that the more you thank for these great bounties, the less it is for them.

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}10{ وَقَالُوا أَءِذَا ضَلَلْنَا فی الأَرْضِ أَءِنَّا لَفِی خَلْقٍ جَدِیدٍ بَلْ هُم بِلقَآءِ رَبّ-ِهِمْ کَافِرُونَ

10. “And they said: ‘When we are lost in the earth, shall we even then be (returned) into a new creation?’ Nay! They are disbelievers in the meeting of their Lord.”

“… Nay! They are disbelievers in the meeting of their Lord.”

In fact, this verse has much similarity to the beginning verses of Sura Al-Qiyāmah that say: “Does man think that We cannot assemble his bones?” “Nay, We are able to put together in perfect order the very tips of his fingers.” “But man wishes to do wrong (even) in the time in front of him.” “He questions: ‘When is the Day of Resurrection?’”(1)

Therefore, they do not need anything from the point of reasoning; but their lusts have cast a curtain over their heart, and their evil intentions hinder them to accept the subject of Resurrection. Else, the same Lord Who has given this property to a piece of magnet that it absorbs to itself the very tiny pieces of iron that have been lost inside so much dust by a search in the dust and it easily gathers them, can create such a mutual attraction among the particles of the body of man, too.

The majority of the germ of the man’s body is water. Who can deny that the existing water in his body, as well as every part of its food stuff had been scattered in different points of the world, for example, one thousand years ago, every drop of it was in an ocean and every particle of it in a land. But, by the means of pieces of cloud, rain, and other natural factors they were gathered and finally were formed as the man’s body. It is not surprising that after their destruction and returning to their first state, they will gather together again and join to each other.

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}11{ قُلْ یَتَوَفَّاکُم مَلَکُ الْمَوْتِ الَّذِی وُکّ-ِلَ بِکُمْ ثُمَّ إِلَی رَبّ-ِکُمْ تُرْجَعُونَ

11. “Say: ‘The angel of death, who is put in charge of you, shall cause you to die, then unto your Lord you shall be brought back.”

problem is the dispersion of bodily particles, you yourself believe in Allah’s power and you do not reject it. And if the problem is annihilation and destruction of man’s personality as the result of dispersion, it is not right either, because man’s personality has been based on the soul.

This objection is similar to the famous paradox of /’ākil/ and /ma’kūl/ as the answer to both of them is similar to each other.

By the way, it is necessary to note this point that in some verses of the Qur’ān ‘taking soul’ has been attributed to Allah, as the Qur’ān says: “Allah takes the souls at the time of their death …”(1) And in some other verses it is attributed to a group of angels, as another verse says: “Those whom the angels take their lives while they are unjust to themselves. …” (2)

And in the verse under discussion taking souls is attributed to the angel of death. But there is not any contrast between these meanings. The Qur’ānic phrase: /malik-ul maut/ (the angel of death) has a meaning of genus and is used for all angels, or it refers to the chief of them; and since all of such angels take the soul by the command of Allah, it is also attributed to Allah.

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heads are the same arrogant ones who did not accept any fact in the world. But now that they see the scenes of Hereafter and reach the state of intuition, they change their situation. Even this change of situation and awareness is temporary and, according to some other verses of the Qur’ān, if they return to this world they will continue their own previous manner.(1)

The Arabic term /nākis/ is derived from /taks/ in the sense of ‘turning something upside down’, and here it means ‘to hang down one’s head’.

The Qur’ānic term /’absirnā/ (we have seen) is mentioned before the term /sami‘nā/ (we have heard) and it is for the sake that on the Hereafter Day at first man encounters the scenes and then he hears the judgment of Allah and His angels.

Any how, it is understood from what was said that the purpose of the word ‘guilty’ here is disbelievers and the deniers of Hereafter in particular.

However, this is not the first time that we see in the verses of the Holy Qur’ān that when the guilty see the fruit of their deed and observe the signs of Allah’s punishment they will become seriously regretful and ask to return to the world, while from the point of Allah’s way of treatment such a return is surely impossible. It is similar to the fact that the return of a child to the mother’s womb is impossible and the return of the picked fruit to the tree is not possible either.

This point is also noteworthy that the guilty ask to return to the world in order to do only righteous deeds. This matter makes it clear that on Hereafter Day the only man’s capital for becoming delivered is righteous deeds, the deeds that are done by a pure heart, full of faith, and sincere intention.

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}13{ وَلَوْ شِئْنَا لأَتَیْنَا کُلَّ نَفْسٍ هُدَاهَا وَلَکِنْ حَقَّ الْقَوْلُ مِنّ-ِی لأَمْلأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِینَ

13. “And if We had pleased We would certainly have given to every soul its guidance, but the true word (which has gone forth) from Me, certainly will I fill Hell with the jinn and men together.”

guided and refined by Divine prophets (a.s.), and is worthy of purification of the carnal soul and self-improvement, so any misconception indicating that the above verse is an evidence upon fatalism, as Fakhr-i-Rāzī and the like have considered, is not acceptable.

The above decisive and severe sentence may point to this fact that you should not imagine that the mercifulness and beneficence of Allah (s.w.t.) is a hinder for the guilty and polluted criminals to be punished, and no one should be proud of the verses of Divine mercy so that he exempt himself from the punishment of Allah, because His Mercy has a place and His Wrath another place.

Regarding to the Arabic signs of emphasis in the Qur’ānic term /la’amla’anna/ (certainly will I fill), surely Allah will fulfil His promise and He will fill the Hell with these hellish people, because if He does not, it will be contrary to His wisdom.

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}14{ فَذُوقُوا بِمَا نَسِیتُمْ لِقَآءَ یَوْمِکُمْ هَذَآ إِنَّا نَسِینَاکُمْ وَذُوقُوا عَذَابَ الْخُلْدِ بِمَا کُنتُمْ تَعْمَلُونَ

14. “So taste (the recompense) because you neglected the meeting of this day of yours; verily We, too, forsake you; and taste the abiding chastisement for what you were doing.”

}15{ إِنَّمَا یُؤْمِنُ بِاَیَاتِنَا الَّذِینَ إِذَا ذُکّ-ِرُوا بِهَا خَرُّوا سُجَّداً وَسَبَّحُوا بِحَمْدِ رَبّ-ِهِمْ وَهُمْ لاَ یَسْتَکْبِرُونَ

15. “Only those believe in Our signs who, when they are reminded of them, fall down prostrating in obeisance and celebrate the praise of their Lord, and they are not proud,”

1- As soon as they hear the word ‘Allah’ they fall in prostration. The application of the term /xarrū/ in place of /sajadū/ points to a tender matter, saying that this group of believers, whose hearts are vigilant, at the time of hearing the verses of the Qur’ān will be so absorbed to the words of Allah that they voluntarily fall in prostration and lose their soul and heart in this way.

Yes, their first specialty is their ardent love and interest to the word of their believed and their object of worship. This very quality has been mentioned in some other verses of the Holy Qur’ān, too, as one of the most outstanding qualities of the Divine prophets. Concerning a group of great Prophets, He says: “… When the revelations of the Beneficent (Allah) were recited unto them, they fell down prostrating and weeping.”(1)

The verses are mentioned here absolutely, but it is clear that its purpose is mostly the verses that invite to Monotheism and struggle against polytheism.

2 and 3- Their second and third signs are celebration and praise unto Allah. From one side, they count Allah exempt from imperfection, and, from other side, they praise Him for His attributes of perfection and beauty.

4- Their other quality is modesty and abandoning any kind of arrogance, since pride is as the first step of the ladder of blasphemy and faithlessness, while modesty, in regard to the truth, is the first step of faith. Those who pave the path of pride and egotism neither prostrate before Allah nor do they glorify and praise Him, nor do they formally respect the rights of His servants. They have a great idol and it is their selves.

At the end, there are four verses of the Qur’ān that at the time of recitation of them, it is obligatory for us to fall ourselves in prostration. The concerning Suras of these verses

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are: Fussilat, No. 41, An-Najm, No. 53, ‘Alaq, No. 96, and As-Sajdah, No. 32, and idiomatically they are called ‘Azā’im (incantations). According to the school of Ahl-ul-Bayt (a.s.) the recitation of these four Suras in prayer, after Al-Hamd, is not permissible, and those who are in the state of major ritual impurity and monstrous women must not recite even one verse of these four Suras.

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}16{ تَتَجَافَی جُنُوبُهُمْ عَنِ الْمَضَاجِعِ یَدْعُونَ رَبَّهُمْ خَوْفاً وَطَمَعاً وَمِمَّا رَزَقْنَاهُمْ یُنفِقُونَ

16. “Their sides draw away from (their) beds, they call upon their Lord in fear and in hope, and they spend (in charity) out of the sustenance that We have bestowed on them.”

progression in the path of Allah, is always found in them, because when fear overcomes, hope in a man will fall in hopelessness and weakness.

The increase of hope and desire draws man toward pride and negligence, and these two are both the enemies of man’s developing movement alongside his way towards Allah.

The last and the eighth quality of theirs is donation. The verse says:

“… and they spend (in charity) out of the sustenance that We have bestowed on them.”

They not only spend out of their own wealth for the needy ones, but also bestow their knowledge, power, correct judgment, experience, and good thoughts on those people who are in need of them.

They are as a centre of goodness and blessing, and they work as a flowing spring of benedictions from which the thirsty men can drink and remove their own indigence as much as they can afford.

Yes, their qualities are known as a collection of: firm belief, strong faith, and ardent love to Allah, worship and obedience, struggle and movement, helping the servants of Allah in all its dimensions.

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}17{ فَلاَ تَعْلَمُ نَفْسٌ مَآ اُخْفِیَ لَهُم مِن قُرَّةِ أَعْیُنٍ جَزَآءً بِمَا کَانُوا یَعْمَلُونَ

17. “And no person knows what (important reward) is hidden for them of the joy of the eyes, in recompense for what (good) they were doing.”

negative style which denotes to generality and it encompasses all of the souls, even the Divine near-stationed angels and the friends of Allah.

The application of the Arabic phrase: /qurrat-i-’a‘yon/ (of the joy of the eyes) without annexation to the word /nafs/ points to this fact that these Divine bounties, which have been appointed for the abode of Hereafter as the rewards of the true believers, are in such a state that they are the cause of the joy of the eyes of everybody.

The Arabic word /qurrah/ is derived from /qurr/ in the sense of ‘cold’ and ‘coolness’, and since it is known that the tear of joy is cold and the tear of sorrow is warm, then the application of /qurrat-i-’a‘yon/ in the Arabic language means something that causes the man’s eyes to become cold; that is, it makes the tear of joy flow down from his eyes, and this is a tender allusion for the utmost happiness.

We only hear something about it and see an adumbration of it from far distance, but it is impossible for us to understand its importance until we get a kind of seeing and understanding resembled to that of that world, as supposing the child in the mother’s womb had a complete intellect and wit he could never understand the merits and bounties of this world.

This very meaning has been cited about the martyrs in the way of Allah. When a martyr falls on the ground, the ground says: “Well done for the pure soul that flies from a pure body. This glad tiding is for you that you will have a thing that no eye has seen, no ear has heard, and no man’s heart has ever perceived.”(1)

2- The Messenger of Allah (p.b.u.h.) said: “The two-unit prayer that a person establishes in the middle of night is better for him than the world and what is in it; and if it were not difficult for my Ummah I would certainly enjoined those two on them.”(2)

Imam Ridā (a.s.) said: “Be aware of the midnight prayer. There will not be any servant who gets up at the end of night and establishes eight units of night prayer, two units of Shaf‘ prayer, and one unit of Watr prayer and in his Qunūt (personal prayer) seventy times asks forgiveness from Allah except that Allah will save him from the punishment of the grave, the punishment of the Fire and prolongs his lifetime, and enlarges his living for him.” Then he (a.s.) said: “The houses wherein night prayer is established at night, its light glitters for the inhabitants of the heaven in the same way that the light of stars glitters for the inhabitants of the earth.”(3)

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}18{ أَفَمَن کَانَ مُؤْمِناً کَمَن کَانَ فَاسِقاً لاَ یَسْتَوُونَ

18. “Is he then who is a believer like him who is a transgressor? They are not equal.”

A group of great commentators concerning this verse have cited that one day Walid-ibn-‘Aqabah told Hadrat Ali (a.s.): “I am more elegant than you from the point of tongue, and my sword is sharper than yours.” (He wanted to say, as he thought, he was better than him (a.s.) both in speech and fighting.) In answer to him, Imam Ali (a.s.) said: “It is not such that you say, O’ evil-doer!” (He implicitly said that he was the same person that at the time when he was gathering alms from the tribe of Ban-il-Mustalaq he accused them to opposition against Islam and Allah rejected him and called him evil-doer in Sura Al-Hujurāt, No. 49, verse 7 where the Qur’ān says: “O you who believe! If an evil-doer comes to you with a report, look carefully into it, …”

This tradition has been cited in Majma‘ul-Bayān by the Late Tabarsī, in the Commentary of Qurtabī, and in Rouh-ul-Bayān by Fādil-i-Barsū’ī. It is notable that we recite in ‘’Usd-ul-Qāyah fī Ma‘rifat-is-Sahābah’ that there is no contradiction between the commentators of the Qur’ān that this recent verse (49:7) has been sent down about Walīd-ibn-‘Aqabah in the event of the tribe of Ban-il-Mustalaq.

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}19{ أَمَّا الَّذِینَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ جَنَّاتُ الْمَأْوَی نُزُلاً بِمَا کَانُوا یَعْمَلُونَ

}20{ وَأَمَّا الَّذِینَ فَسَقُوا فَمَأْوَاهُمُ النَّارُ کُلَّمَآ أَرَادُوا أَن یَخْرُجُوا مِنْهَآ اُعِیدُوا فِیهَا وَقِیلَ لَهُمْ ذُوقُوا عَذَابَ النَّارِ

الَّذِی کُنتُم بِهِ تُکَذّ ِبُونَ

19. “As for those who believe and do righteous deeds, the gardens (of bless) are their abiding-place, and entertainment for what they used to do.”

20. “And as for those who transgress, their abode is the Fire. Whenever they desire to go out of it, they shall be brought back into it, and it shall be said to them: ‘Taste the chastisement of the Fire which you used to deny’.”

Paradise like some guests, while the people of the Hell, as will be said through the next verse, are like some prisoners that whenever they wish to come out from it they will be brought back into it.

And if we see that Sura Al-Kahf, No. 18, verse 102 says: “… Verily We have prepared Hell for the infidels to be entertained (therein)” it is, indeed, from the kind of “… give tiding to them of a painful chastisement.” This indirectly says that instead of entertaining them they will be punished and instead of giving them glad tidings it threatens them.

Some commentators believe that /nuzul/ (an entertainment) is the first thing by which a new entered guest is entertained. Thus, it is a tender indication to this fact that the gardens of bless as their abiding-place, with all the bounties therein, are the first entertainment of these Divine guests, and after them there will be many other merits of which no one is aware but Allah.

The application of the Qur’ānic phrase: /lahum jannātun/ can be a hint to this matter that Allah does not give them these gardens as a loan, but they will be in their possession eternally, in a way that the probability of the transience of these bounties never disturbs the calmness of their thought.

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The next verse speaks about the opposite group who disobey Allah, where it says:

“And as for those who transgress, their abode is the Fire. …”

They will be prisoners in this terrible abode forever in a way that:

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“… Whenever they desire to go out of it, they shall be brought back into it, and it shall be said to them: ‘Taste the chastisement of the Fire which you used to deny’.”

Again we see here that the Divine punishment has been appointed for infidelity and rejection, which is a recompense for one’s deed. This matter points to this fact that faith alone is not enough but it must be a motive for action, while disbelief alone is enough for the punishment although there is not any action accompanied with it.

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}21{ وَلَنُذِیقَنَّهُم مِنَ الْعَذَابِ الأَدْنَی دُونَ الْعَذَابِ الأَکْبَرِ لَعَلَّهُمْ یَرْجِعُونَ

21. “And indeed We make them taste of the nearer chastisement (in this world) before the greater chastisement (in Hereafter) that haply they may return (to Allah).”

Certainly, the Qur’ānic phrase /‘aŏāb-il-’adnā/ has a vast meaning which envelops many of the probable meanings that the Islamic commentators have separately mentioned upon its commentary. Among them is that its purpose is the afflictions, pains, and troubles. Or it is the violent famine and draught that the pagans were faced with in Mecca for seven years, so terribly that they had to feed from corpses.

Or it is the hard stroke that they received in the Battle of Badr; and the like of them.

But some commentators have thought that the purpose of it may be ‘the punishment of grave’ or ‘the chastisement in Raj‘at (return to life in this world after death). This idea does not seem correct, because it is not consistent with the Qur’ānic holy sentence /la‘allahum yarji‘ūn/ (haply they may return (to Allah)).

This matter must be noted, of course, that there are some sudden chastisements in this world, too, that when they come the doors of repentance will be shut. This chastisement is the unchangeable punishment which comes for the incorrigible persons to annihilate them, and, of course, as a subject this kind of chastisement is not naturally inside the discussion of this verse.

The Qur’ānic phrase /‘aŏāb-il-’akbar/ (the Divine greater chastisement) refers to the punishment of the Hereafter Day, which is greater and more painful than any other chastisement.

The reason why the word /’adnā/ (nearer) is mentioned versus /’akbar/ (greater) while the word /’adnā/ must be said either versus /’ab‘ad/ (farther), or /’asqar/ (smaller) versus /’akbar/, there is a point in it that some commentators have explained it. The punishment of the world has two qualities: it is small and it is near; and at the time of threat it is not

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appropriate that its being small to be emphasized but its being near is emphasized.

And the punishment of the Hereafter Day has also two qualities: it is far and it is great, and concerning that it is appropriate that it should be emphasized on its ‘being great’, not on its ‘being far’.

The application of the Arabic word /la‘alla/ (haply) at the end of the verse, as we said before, is for the sake that tasting the chastisements that are given as warnings are not the whole sufficient cause for awakening, but it is a part of the cause, and it needs preparation and a receptive ground without which there will not come any result. So the word /la‘lla/ points to this fact.

By the way, hereby one of the important philosophies of the existence of afflictions, disasters, and calamities, which is very sensitive in the discussions concerning Monotheism, theology, and justice of the Lord, will be made clear.

Not only in this verse, but also in some other verses of the Qur’ān this fact has been pointed out, including Sura Al-’A‘rāf, No. 7, verse 94 which says: “And We did not send a prophet in any town but We overtook its people with distress and affliction that they might humble themselves.”

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}22{ وَمَنْ أَظْلَمُ مِمَّن ذُکّ-ِرَ بِاَیَاتِ رَبّ-ِهِ ثُمَّ أَعْرَضَ عَنْهَآ إِنَّا مِنَ الْمُ-جْرِمِینَ مُنتَقِمُونَ

22. “And who is more unjust than he who is reminded of the signs of his Lord, then he turns away from them? We shall take vengeance upon the guilty.”